Consider day one of the Tribulation. The 144,000, the Two Witnesses, the Antichrist, the False Prophet – they all make their appearance on day one, and in this article, we’re going to go look at another event at the beginning of the Tribulation, the scene that will take place in God’s Throne Room.

We might want to keep in mind the context of what we’re about to read in Rev. 4 and 5. In Rev. 1, John is given this epic vision of Christ. Then Christ tells him of the seven letters to the seven churches.

Now look at what John writes in Rev 4:1, “After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter.”

Just as soon as the Lord finishes His discourse about the seven letters to the seven churches, John is suddenly caught up into Heaven. He traveled into Heaven so fast, it was as if he blinked, and he was there. It’s like, “I blinked and next thing I know, I was in front of a door in Heaven that’s opening before me, and I’m hearing a voice inviting me to enter to view things that will come to pass.” What is that door to? That door is the entrance to nothing less than the very throne room of God Himself.

John hears a voice. The voice says “Come up hither, and I will shew thee things which must be hereafter.” Who is it that’s talking? Was this the mystery angel who had been giving him the grand tour of everything, whom I think was Gabriel? Was this the Lord Jesus Christ or was this God the Father? John describes the voice as having the sound of a trumpet. There’s only one voice in Revelation compared to a trumpet, and that was the Lord Jesus Christ. The fact that he describes the voice as a trumpet points us back to Rev 1:10 in which John wrote, “I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet…” And whose voice was that? The Lord Jesus Christ who in the next verse would go on to say famously Rev 1:11 “I am Alpha and Omega, the first and the last…”

So John suddenly finds himself in Heaven. A door opens to a vast room. He hears the voice of the Lord Jesus Christ beckoning him to enter to see into the future.

Rev 4:2 “And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne.”

Fascinating to me, the next thing John tells us isn’t just that he’s in the Spirit, but he says immediately I was in the spirit. He wasn’t in the Spirit when he was caught up into Heaven standing in front of the door to the throne room of God. But suddenly, after hearing the words of the Lord, he’s immediately in the spirit. How do you know when you are in the Spirit? I guess you just know.

I would suggest that this is the moment John time traveled.

When he became in the Spirit, that’s when he traveled into the future, which would again point us back to Rev. 1:10. He said, I was in the Spirit in the time of the Lord’s day. John didn’t talk of a vision. He said he was there on the Lord’s day in the Spirit.

Not only that, John wrote about being in the future in the past tense. He says, I WAS in the Spirit ON the Lord’s day. That’s like saying, “Yesterday, I time-traveled by the Spirit into the future to witness the Day of the Lord.” “Yesterday, I went into the future and came back.”

The next thing John knows, he is in the throne room in the future viewing the very throne of God Himself. I’ll bet you the Spirit carried John into the throne room and transported him to be near the throne because that throne room is so vast, I’ll bet it would take years to walk from the door to the throne.

Too many of us imagine this throne room as too small. Picture the throne room as like the size of Australia, and God’s in the middle, although something tells me Australia is too small. It’s the biggest room you could ever imagine. We know it has to be massive because in the last half of Rev. 7, John would see millions of people standing before the throne in white robes holding palms, all of whom were people who became believers during the Tribulation and died. Millions and millions of people and angels are in this room.

Then John sees the throne, and Him that sat on that throne. Whose throne is it? The Lord or God the Father? A lot of books suggest this is the Lord’s throne. I’d suggest it’s God the Father’s. Rev 5:6 tells us that standing before the throne is the slain Lamb andHe took the book out of the right hand of him that sat upon the throne. If the Lord is standing before the throne and takes the book of the seal judgments from the right hand of Him that sat upon the throne, then this has to be God the Father’s throne, and it’s God the Father sitting upon that throne.

Just imagine. John is looking at the throne of God the Father, which again, you will not find anywhere else in Scripture. And John tries as best as he can to describe what he sees.

Rev 4:3 And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald. Rev 4:4 And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold. Rev 4:5 And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.

Just imagine. John sees this massive throne. Lightning shooting out of the throne. There is thunder and voices. There is a giant rainbow round about the throne in sight like unto an emerald. We have this visual contrast, this raging storm proceeding out of God’s throne contrasted with God’s symbol of peace, the rainbow.

Bullinger would write, “It speaks of a scene of judgment — not of water, but of fire; and it tells also of hope and deliverance for those concerned in the covenant of which it is the ‘sign.’ The form tells us of the covenant of Gen. 9:8-17; and the colour, being the opposite of that of fire, tells of mercy in the midst of judgment (Hab. iii. 3. Ps. ci. 1).”

I love the point Bullinger makes distinguishing between the form of the rainbow vs. the color. John would describe this rainbow as in sight like unto an emerald. An emerald is green. I suspect John’s seeing a predominantly green rainbow and he’s using the precious stone of an emerald to somehow describe the color and lighting effects of what he’s seeing. It’s not just a rainbow but it’s like light shooting through a green emerald.

The foundation of New Jerusalem is made of emerald, which again speaks of peace, a foundation of peace for all eternity.

And John would use precious stones to describe the figure of God the Father sitting on the throne. “And he that sat was to look upon like a jasper and a sardine stone…” There was so much light from the figure sitting on the throne, John could only describe it as like light shooting through jasper and a sardine stone, which are red and orangish colors.

Then we’re revealed that there are 24 elders sitting on seats all around the throne. He writes in 4:4 “And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.”

Who are the 24 elders? Of all that I read about the 24 elders, I loved most what Bullinger had to say. He wrote, “David arranged his twenty-four courses of the Priesthood (I Chron. 24:3-5) after the heavenly order. And he had it all ‘by the Spirit…’ It was the same in the case of the Tabernacle which served ‘unto the example and shadow of heavenly things, as when Moses was admonished of God when he was about to make the Tabernacle: for, ‘See, saith he, that thou make all things according to the pattern showed thee in the mount’ (Heb. 8:5). Hence, they are called ‘patterns of things in the heavens’ (Heb. 9:23). It was the same with David and the Temple, so that [what] David copied on earth was a pattern of real things ‘in the Heavens.’ The Temple worship on earth was therefore modelled on that worship which is carried on in Heaven, and which, if we were caught up now, we should see being carried on there by these heavenly leaders of heaven’s worship. These elders are the heads of the heavenly priesthood, the chief-priests or elders of Heavenly worship and rule…”

Bullinger would also write, “The word (elder) is used in this sense in the OT of ‘elders of the priests.’ (See Isa. 37:1. Jer. 19:1). This is the meaning of the word here also. David distributed his twenty-four courses, sixteen from the sons of Eleazar and eight from the sons of Ithamar. These were ‘governors of the sanctuary and governors of the house of God.’ (I Chron. 24:5). If we ask, ‘Why twenty-four?’ the answer is because twelve is the number of governmental perfection; and wherever we find it, or any multiple of it, it is always associated with government and rule… So these four-and-twenty elders are the princely leaders, rulers, and governors of Heaven’s worship. They are kings and priests… They are heavenly unfallen beings, and therefore they are ‘arrayed in white robes.’”

Love that. Totally agree. I would just add that we’re not told what type of beings they are, so it’s pointless to even speculate.

Rev 4:6 And before the throne there was a sea of glass like unto crystal…

Let’s stop there. Before the throne there was a sea of glass like unto crystal. Is what’s before the throne sea or glass or crystal? I get the impression that John’s talking about a section of flooring before the throne that’s glass that looks like crystal, and there is such an expanse of this glass flooring before the throne, it’s as if there was a sea of this glass, an ocean of this glass before the throne. Again, this speaks of the enormous scale of the throne room itself, so massive, so vast, that there is so much flooring of glass like crystal it’s like an ocean of crystal-glass.

Let’s reread vs. 6-8. Rev 4:6 And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. Rev 4:7 And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. Rev 4:8 And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.

When we did the angelology series, I was convinced that these beasts were the elite angels called cherubims, and I see no reason to change my mind on that, especially when comparing scriptures. One might say, “If they were angels, why do we read of beasts? Why didn’t God say angels or cherubims?” Because God wants you to studying His Word comparing scriptures. Bullinger makes the point that in the Greek, the word here for beast is different than the other Greek words translated as beast in Revelation. In other references to beasts in Revelation, it’s in the sense of a wild untamed animal, but here, it’s different. This beast is in the sense of a living creature, a living being, a living one, which for me, would reinforce the idea that these are cherubims, similar to the cherubims you find in Ezekiel 1.

For the sake of time, I’m only going to highlight the similarities. In Ezekiel 1, there were 4 Cherubims with 4 faces and 4 wings and 4 hands. And yet, here in Rev. 4, we have 4 beasts. Ezekiel wrote, 1:10 As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. This is identical to each face of each of the four beasts in the throne room. One beast had the face of a man, the other a face of a lion, the other the face of a calf (ox) and the other the face of an eagle. What’s the significance of the 4 faces? Bullinger called them “the four heads of animal creation: the lion, of wild beasts; the ox, of tame beasts; the eagle, of birds; and man, the head of all.”

In Scripture, man is an intelligent, free-willed, independent thinking, moral agent, created in the image and likeness of God, just like the angels. In Scripture, the lion is the king of the beasts, the most powerful, daring, and impressive of all carnivorous animals, with a roaring voice that impresses as much as it instills fear in its prey. With the ox, there was no animal in the olden days of Israel that was held in higher esteem because of its patient labor. The eagle, in Scripture, is known for its swiftness of flight (Deu_28:49; 2Sa_1:23), its mounting high in the air (Job_39:27), its strength (Psa_103:5), its setting its nest in high places (Jer_49:16), and with its great power of vision (Job_39:27-30).

So why do these 4 particular faces of heads over creation exist on the heads of those 4 Cherubims? I think the visual of the 4 faces on each head makes a statement about the Cherubims themselves and the depths of their ability to serve God. They are heads of the heavenly host just as man is the head of creation, just as the lion is the head of the untamed animal creation, just as the ox the head of the tamed animal creation, and just as the eagle the head of the birds.

Plus, the Cherubims can serve God with the intelligence of man, with the daring power of strength of the lion, with the patient labor of the ox, and with the high swiftness of flight like the eagles. The 4 angels were designed to instill in us fear and awe in the greatness, the mighty power, and the exacting perfection of His will carried out by the Cherubims who are above the entire governmental operation of Heaven.

You might recall that the vision of Ezekiel 1 was prior to the Babylonian invasion, just as we’re presented the four beasts in God’s throne room prior to the rise of the new Babylon, the antichrist kingdom. The vision in Ezekiel 1 impresses upon us that Babylon is conquering Jerusalem because this is God’s will, and nothing and no one can stop God from carrying out His will through the awesome might of His heavenly host. The same is true with the new Babylon under the antichrist. That kingdom is being allowed to exist on Earth as part of God’s determined desolations to take place during the Tribulation.

Plus, the vision in Ezekiel 1 was designed to instill awe in us in the power and exacting perfection of His will carried out by the Cherubims over the government of Heaven before Babylon came to conquer. So, too, the presence of the four beasts are likewise designed to instill awe in the execution of His will before the new Babylon comes to conquer the Earth.

I would also point out how the four beasts were singing continuously Holy, holy, holy, Lord God Almighty, which was, and is, and is to come, which is very reminiscent of the Seraphims in Isaiah 6. Either Seraphims are another class of elite angels OR it’s a word meant to describe the Cherubims. Seraphim in the Hebrew simply means “burning ones” and the Cherubims in Ezek. 1 were on fire, “like burning coals of fire” (Ezek. 1:13). So it’s likely that the 4 beasts in Rev. 4 are Cherubims. The Cherubims in Ezek. 1 had 4 faces on each side of their heads and the 4 faces they had was – that of a man, a lion, an ox, and an eagle. The 4 beasts in Rev. 4, they each had one face, but each face was that of a man, a lion, an ox, and an eagle. That’s more than coincidental.

One might say, “Yes, but the four beasts have six wings and the Cherubims in Ezek. 1 only had four wings,” to which I’d say, “Yes, but the Cherubs on top of the Ark of the Covenant only had 1 face and 2 wings.” So we have to conclude that Cherubims differ widely in appearance, both in number of faces and number of wings, but they are all the same class of angels.

Rev 4:9 And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever, Rev 4:10 The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, Rev 4:11 Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.

This is the first time John hears the elders speak and it’s always significant. They’ll speak again in chapter 5 when they sing a new song. I would just point out that twice they speak of God who liveth for ever and ever. Highlighting the eternal immutability of God is a source of comfort. Everything hinges upon the fact that God is incorruptible, unchangeable, and eternal in His essence. His eternal essence provides comfort to His creation because we can all rest in all of His promises because He is an eternal God. In Psa. 90, Moses would use this same point, the eternal essence of God, the eternity of God, to comfort the people after God denied their entrance into the promised land.

Rev. 5:1-14

Rev 5:1 And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.

Bullinger makes a brilliant point about this verse. He pointed out how in Daniel so much information about the end times were to be sealed up but now much is unsealed here in Revelation. He wrote, “We take it therefore that the opening of the seals of this book is the enlargement, the development, and the continuation of the Book of Daniel, describing, from God’s side, the judgments necessary to secure the fulfilment of all that He has foretold.”

One question I had was “Why does John point out that words are written inside the book and on the backside, sealed with seven seals?” I would be willing to bet that, based upon what we’re going to read in the next verse, the words on the backside of the book are instructions about WHO can be worthy to open the book.

Rev 5:2 And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? Rev 5:3 And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. Rev 5:4 And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. Rev 5:5 And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.

This is an amazing moment. A strong angel which compared to the Cherubims must be gargantuan in size and incomprehensible in power. He cries out with a loud voice, Who is worthy to open the book, and to loose the seals thereof?

Then, there is this long, protracted, uncomfortable silence in Heaven, long enough for the realization of what’s happening to settle in John’s mind and heart and cause him to weep. If no one in Heaven is worthy to open the book and the seals, then the war is lost on Earth and all the souls are lost.

The only one, as Bullinger wrote, who is worthy must be “worthy both by unanswerable right and unequalled might.” He is one who can be not only the Avenger of God but also the Redeemer of Man. And the only one who can fill that role is the Lord Jesus Christ.

John must be standing near the elders, because one of the elders turns to him and says, “Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.” He is called the Lion of the tribe of Juda. He’s the lion, the one with kingly authority and power. He’s the Lion of the tribe of Juda. Judah was the lawgiver (Psa. 60:7). Judah led the people through the wilderness, and Judah led the conquest of Canaan (Jdg. 1:2). The excellence of dignity and power were conferred upon Judah. Every commentary would quote, Gen 49:9, Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? 49:10 The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Judah was compared to a lion because it’s not like a wild rampaging bear. It’s restrained in its powers. It’s strategic when it attacks. It lies in wait to spring upon its prey. It’s calculating in its victories over its enemies. This is a formidable king of beasts that uses its power only out of necessity, not because it loves to kill.

Then the elder would say He is the Root of David, descended from the line of David as prophesied. He is David’s Son and David’s Lord.

Then the elder says that the Lord Himself hath prevailed to open the book. I love that this elder said “prevailed.” He wasn’t just inherently worthy to open the book. He hath prevailed to open the book. He did something that made Him worthy to open that book, and what He did was to faithfully and obediently endure the shame of the cross as a sacrifice for all our sins. In that victory He gained by the cross, He hath prevailed to open the book! By dying for man, He met the requirements written on the backside of that book and He may break those seals as both the Avenger of God and also the Redeemer of Man.

Then John writes in Rev 5:6 And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.

Christ appears before the throne in the midst of the beasts and the elders, and John describes His appearance. He stood a Lamb as it had been slain. He appeared here before the throne in His resurrected body with the holes in His hands and feet, just as the Lord appeared to His disciples after His resurrection and showed them His hands and His feet (Luke 24:40).

Interesting that the elder would describe the Lord as the Lion of the tribe of Juda and yet, He appears before the throne as a Lamb as it had been slain. He is the lion and the lamb. Bullinger would write, “The Elder spoke of a Lion: but John sees a Lamb. The Elder spoke of the consequence: John sees the cause. The Lion is about to put forth His power to eject the usurper of His dominion… Sentence has been passed; a judgment summons has been issued (John xii. 31; xvi. 11); and execution is about to [begin] (Rev. xii). But all this is here first shown to be in virtue of the ‘right’ obtained by the payment of the redemption price: that is why John sees a Lamb as ‘having been slain.’ Past payment is the basis of future power (Col. ii. 15. Heb. ii. 14). This it is which established the worthiness of [Christ]. The horns of the Lamb speak of His power… This power is Divine and has a spiritual and almighty agency able to carry it out. The seven eyes… denotes the fact that the Lord is about to remove the iniquity of the Land of Israel.”

And of course, we have here the seven Spirits. And John writes that these are the seven Spirits of God sent forth into all the earth. These are the Spirits of God the Father sent forth by the Son, which again illustrates the Godhead operating as one unit. Everything is of the Father, by Jesus Christ, through the Spirit.

Of course, we’re reminded of what we just read in the previous chapter. We learned in Rev 4:5 that before the throne of God there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Then we discover here that the Lord Himself has seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.

This again, to me, reinforces the view that the Holy Spirit has to be 7-in-1. You might remember in Exodus 28, the Lord is talking to Moses. He’s establishing the priestly office of the Levites, and He tells Moses in Exo 28:3, “And thou shalt speak unto all that are wise hearted, whom I have filled with the spirit of wisdom, that they may make Aaron’s garments to consecrate him, that he may minister unto me in the priest’s office.” Aaron and his sons were wise-hearted – why? Because they were all filled with the spirit of wisdom, which would enable them to properly make the priestly garments and also minister to the people and the Lord. How? The spirit of wisdom.

We’ve also highlighted Isa. 11:2. “And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD…” We have 7 Spirits here and one of those 7 Spirits is the spirit of wisdom. We pointed out Rev. 1:4 that there are “the seven Spirits which are before his throne,” and we learn here in Rev. 5 that the Lord sends forth these seven spirits into the Earth. How can we not conclude the Holy Spirit is 7 in 1?

Rev 5:7 And he came and took the book out of the right hand of him that sat upon the throne. Rev 5:8 And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.

At the sight of Christ taking the book out of the right hand of the Father, the four beasts and 24 elders all prostrate themselves before Christ all having harps, and golden vials full of odors, which are the prayers of saints.

First, the harps. In the OT, the harp is always associated with joy and gladness (see 1 Chron. xxv. 1, 6; 2 Chron. xxix. 25; Ps. lxxi. 22; xcii. 3; cxlix. 3), which is ironic because on the one hand, it’s worth celebrating that Christ is worthy. On the other hand, Christ opening the seven seals to carry out God’s judgments upon the Earth is not exactly a happy occasion. On the one hand, one aspect of this first set of judgments worth celebrating is the rightness of God in all His ways. On the other hand, how can you not feel a little sorrow over the death and damnation of millions of souls?

Bullinger would make the point that the harp in the OT is also associated with prophecy (I Sam. 10:5, 1 Chron. 25:3). Prophets used harps to praise God when they also prophesied. So it would also be logical to use instruments like harps to praise God when prophecy is being fulfilled.

With respect to the golden vials full of odours, which are the prayers of saints, I think the sense is a golden bowel or goblet, filled with odors like incense, which are the prayers of the saints. David would write in Psa 141:2, “Let my prayer be set forth before thee as incense...” The idea that prayers are like incense means that prayers are accepted before God, just as the fragrance of incense is also an agreeable sensation to Him.

But why would these golden vials be mentioned now when they’re about to sing a new song praising the Lord for His worthiness to open the book of seal judgments? I can only guess that these judgments are being carried out for the ultimate deliverance of all those saints. It’s speaks to motivation for these judgments and the fact that He has not and will not forget all His beloved believers when these judgments are carried out. The reason for their prayers presented here like incense visually supports the theme of the new song they’re about to sing, which is all about redemption.

Rev 5:9 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; Rev 5:10 And hast made us unto our God kings and priests: and we shall reign on the earth.

This is the theme of the new song – the worthiness of the Lamb to take the Book, because of the Redemption He had accomplished. So when the 24 elders and the 4 beasts sing that the Lord hast redeemed US to God by thy blood, does that mean that the 24 elders were once humans who had received redemption? No, I think that in their roles as Heavenly leaders, rulers, and governors of Heaven’s worship, they only sing of redemption on man’s behalf and on behalf of the saints whose prayers were wafting out of the golden vials like incense. And vs. 10 has the fulfillment of God’s promises to Israel in view. They sing And hast made us unto our God kings and priests: and we shall reign on the earth. The cause for celebration of the beginning of these judgments is what those judgments will accomplish, the fulfilling of God’s promises to Israel about His kingdom.

I would also mention that when the 24 elders speak, it’s always significant. You might remember at the end of chapter 4, the 24 elders fell down before the throne, and cast their crowns before God and said in Rev 4:11, “Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.” The first time John hears them speak, it’s of the Lord’s worthiness of glory, honor, and power, because He is the creator and for all the reasons He created us. But here in chapter 5, the 24 elders sing of His worthiness to open the book because of the victory of redemption He achieved for all believers and for the fulfillment of all His promises to His people.

Then the angels join in on the new song to praise the Lord.

Rev 5:11 And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; Rev 5:12 Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. Rev 5:13 And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. Rev 5:14 And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever.

Can we even comprehend the glory of what John heard here? Thousands and thousands of angels singing praise to the Lord! They give this sevenfold ascription to the Lamb’s worthiness: worthy to receive power, riches, wisdom, strength, honour, glory, and blessing.

One question I had was, “How is it that Christ would receive these things? Why would they say He’s worthy to receive things like wisdom? Doesn’t He already have all wisdom? Doesn’t He have all strength? Blessing?” First, we know that seven is the number of spiritual perfection, which takes us back to Christ when He appeared earlier in the chapter, when He stood before the throne, the Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. He isn’t simply all wisdom but as a member of the triune Godhead, He’s worthy to receive the wisdom, power, strength, etc., of the entire triune Godhead. He is worthy to be the express image of God fully embodying all the wisdom, all the power, all the strength, of the entire triune Godhead.

Conclusion

If there’s any application from this scene is that we, too, should have that same view of Christ, as John and the angels and the 24 elders. We should have that same spirit of reverence, adoration, and quickness to praise Christ for having prevailed to open the book, for the victory of His act of redemption, for the past payment He made that made Him worthy of all His future power and made Him worthy to be the very express image of God fully embodying all the wisdom, all the power, all the strength, of the entire triune Godhead. So spend the next week singing praises to God in your heart for all that He is and all that He has done.