Ed Urzi

“Then I saw in the right hand of him who was seated on the throne a scroll written within and on the back, sealed with seven seals. And I saw a mighty angel proclaiming with a loud voice, ‘Who is worthy to open the scroll and break its seals?’

And no one in heaven or on earth or under the earth was able to open the scroll or to look into it, and I began to weep loudly because no one was found worthy to open the scroll or to look into it” (Revelation 5:1-4 ESV).

An ancient debtor who lacked the financial resources needed to redeem a piece of property could turn to a relative to do so on his or her behalf. That relative was known as a Kinsman Redeemer. Anyone who aspired to fulfill that role had to meet three qualifications:

1. He had to maintain a family relationship to the debtor.
2. He had to possess the resources necessary to settle the debtor’s financial obligation.
3. He had to express a willingness to act in that capacity.₍₁₎

So what does this have to do with the scroll in the right hand of the One who sat upon this throne? Well, the double-sided inscription on this scroll suggests that it functioned as a legal document pertaining to property rights. If so, then we should consider the possibility that it served as a title deed to this world. Consider the following sequence of events in support of this idea:

• This world was “deeded” to Adam in the Garden of Eden when God directed him to subdue the Earth (Genesis 2:15-17).
• Adam forfeited that obligation (and those of his descendants) when he disobeyed God’s directive at His enemy’s behest (Genesis chapter three).
• Adam’s forfeiture enabled that enemy to assume property management responsibilities, so to speak. This explains why Satan is called “the god of this world” (2 Corinthians 4:3-4) and “the ruler of this world” (by Jesus) in John 12:31.

However, Revelation 5:2-4 alerts us to a seemingly insurmountable problem: “And I saw a strong angel, who shouted with a loud voice: ‘Who is worthy to break the seals on this scroll and open it?’ But no one in heaven or on earth or under the earth was able to open the scroll and read it. Then I began to weep bitterly because no one was found worthy to open the scroll and read it” (NLT).

So John, our author, wept with disappointment at the fact that no one seemed to possess the authority to break these seals. However, a Kinsman Redeemer was about to make His presence known.

(1) The most prominent Biblical illustration of the function of a Kinsman Redeemer appears in the Book of Ruth

Our previous study in Revelation chapter four directed our attention to the throne of God. Here now, in Revelation chapter five, we will be introduced to a mysterious scroll held by the One who sat upon that throne…

“Then I saw in the right hand of him who sat on the throne a scroll with writing on both sides and sealed with seven seals.

And I saw a mighty angel proclaiming in a loud voice, ‘Who is worthy to break the seals and open the scroll?’ But no one in heaven or on earth or under the earth could open the scroll or even look inside it. I wept and wept because no one was found who was worthy to open the scroll or look inside” (Revelation 5:1-4 NIV).

Much like a camera that zooms in on one aspect of an image, the beginning of our text from Revelation 5:1 shifts our attention to the right hand of God. This detail is rooted in an ancient symbol of power and dominion. Since the right hand serves as the dominant hand for most of the world’s population, this imagery grew to exemplify the idea of skill and/or strength.

This eventually led to a further association with the related concepts of sovereignty and dominion. The enduring legacy of this ancient metaphor survives today in the idea of a trusted assistant who serves as the “right hand” of an authority figure. An individual who fits that description is someone who is as indispensable as that person’s own right hand.

This passage then continues with an important detail regarding this scroll, for we are told that it was inscribed on both sides. Although ancient scrolls were typically single-sided, many commentators note that title deeds formed an exception. For instance, the inner portion of a title deed offered a description of the property in question. If a financial hardship led to the sale of that property, the amount owed and repayment terms were written on the outside. Once that information was transcribed, the scroll was refastened with strings and sealed with wax over the knots for security purposes.

When the debtor’s financial situation improved, he or she could approach the elders of the city with a petition to repurchase the property. The elders would examine the document and approve the purchase if the debtor met the required obligation. But even if someone couldn’t afford to redeem his or her property, a family relative could step in and do it for them. We’ll consider the role of that relative and how it relates to our text from Revelation chapter five next.

Image Attribution: unbekannt, CC BY-SA 4.0, via Wikimedia Commons

“And from the throne proceeded lightnings, thunderings, and voices. Seven lamps of fire were burning before the throne, which are the seven Spirits of God” (Revelation 4:5).

Lightning is among the many wonders of our natural world. A lightning strike with an accompanying peal of thunder may be breathtaking or terrifying, depending on your proximity. Thus, it serves as an excellent representation of God’s immense power. That reference here in Revelation 4:5 is followed by a second appearance of “the seven Spirits” mentioned earlier in Revelation chapter one. Both examples likely allude to the Holy Spirit in all His fullness.

“Before the throne there was a sea of glass, like crystal…” (Revelation 4:6).

These displays of thunder and lightning were accompanied by something like a crystal sea of glass. So this brief description of God’s throne features elements that reflect His power, as well as His characteristic qualities of peace, tranquility, and purity.

The latter portion of verse six then introduces us to four living beings…

“…And in the midst of the throne, and around the throne, were four living creatures full of eyes in front and in back. The first living creature was like a lion, the second living creature like a calf, the third living creature had a face like a man, and the fourth living creature was like a flying eagle.

The four living creatures, each having six wings, were full of eyes around and within. And they do not rest day or night, saying: ‘Holy, holy, holy, Lord God Almighty, Who was and is and is to come!’” (Revelation 4:6-8).

One commentator addresses the significance of these living creatures…

“Perhaps it is safest to say that the four faces are important because they present all of animate creation, in its utmost excellence – the lion is the mightiest of wild animals, the ox strongest of domesticated animals, the eagle king of all birds, and man is highest of all creation.” ₍₁₎

This passage tells us that these beings were characterized by lives of continual worship. In fact, their worship of God prompted these twenty-four elders to worship Him as well…

“Whenever the living creatures give glory, honor and thanks to him who sits on the throne and who lives for ever and ever, the twenty-four elders fall down before him who sits on the throne and worship him who lives for ever and ever. They lay their crowns before the throne and say:

‘You are worthy, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they were created
and have their being'” (Revelation 4:9-11).

Since a crown symbolizes victory or authority, these elders honored God by giving Him what He had already given them. In a similar manner, we honor God when we give Him the lives He has given us.

Image Attribution: Felix Mittermeier, CC0, via Wikimedia Commons

(1) Guzik, David. Enduring Word. (2023, April 27). Enduring Word Bible Commentary Revelation Chapter 4. https://enduringword.com/bible-commentary/revelation-4/

“Immediately I was in the Spirit; and behold, a throne set in heaven, and One sat on the throne” (Revelation 4:2).

Upon receiving an invitation to “come up here,” in the previous verse, John (our apostolic author) promptly observed a throne in heaven. As we’ll see, everything John discusses in this chapter is described in relation to that throne.

While a royal throne is relatively easy to visualize, it is little more than a highly ornamented armchair if we strip those embellishments away. A throne will not confer special status upon anyone who sits upon it, except perhaps to document his or her experience on social media.

Instead, the significance of a throne is determined by two factors:

1. The rightful owner of that throne.
2. The authority it represents.

Those factors are especially true of this particular throne, for it serves to represent God’s sovereign authority, power, and leadership. The throne described here in Revelation 4:2 is the seat of governing power that holds dominion over everything that exists within the natural and spiritual realms. In fact, the magnificence of this scene was such that our author turned to the use of precious gemstones to capture its brilliance…

“And He who sat there was like a jasper and a sardius stone in appearance; and there was a rainbow around the throne, in appearance like an emerald” (Revelation 4:3).

Jasper is thought to be a translucent stone, possibly referring to a diamond. Sardius (also described as a carnelian or ruby in other translations) was a deep red stone. In addition, an emerald colored rainbow surrounded this throne, perhaps describing a sort of halo-like effect.

“Around the throne were twenty-four thrones, and on the thrones I saw twenty-four elders sitting, clothed in white robes; and they had crowns of gold on their heads” (Revelation 4:4).

Readers have long pondered the identities of these twenty-four elders. One view holds that these elders personify God’s people throughout history. Their thrones and white attire lend support to this idea based on two earlier passages from the book of Revelation…

“He who overcomes shall be clothed in white garments” (Revelation 3:5).

“To him who overcomes, I will give the right to sit with me on my throne, just as I overcame and sat down with my Father on his throne” (Revelation 3:21).

The reference to “twenty-four” may allude to the twelve tribes of Old Testament Israel, along with the twelve apostles of the New Testament era. Their cumulative presence totals twenty-four, which may serve to represent God’s people down through the ages.

Image Attribution: Photo by Stockcake

“After this I looked, and there in heaven was an open door. The first voice that I had heard speaking to me like a trumpet said, ‘Come up here, and I will show you what must take place after this’” (Revelation 4:1 CSB).

This passage marks a change from the pastoral letters of earlier chapters to the apocalyptic imagery and divine judgments that will follow. Thus, our text from Revelation 4:1 starts where those judgments begin: the throne of God. Unlike the preceding chapters in Revelation two and three, chapter four begins with a heavenly perspective that leads us to the first interpretive possibility concerning the future events detailed within this book.

That possibility involves the phrase “after this” in reference to a period that has come to be known as “The Great Tribulation.” To put it another way, the phrase “I will show you things which must take place after this” from Revelation 4:1 corresponds with “after the time of the churches” detailed earlier in chapters two and three. Therefore, we can say that this passage describes a post-church era.

From this perspective, the church has fulfilled God’s purpose on earth and has received a divine invitation to “come up here” in advance of that tribulation. This view holds that devout followers of Christ will have the privilege of joining Him during that tumultuous period to come. For instance, consider Jesus’ message from John 14:2-3 below and compare it to the passage from the book of the Biblical prophet Isaiah that follows…

“There are many rooms in my Father’s house. I wouldn’t tell you this, unless it was true. I am going there to prepare a place for each of you. After I have done this, I will come back and take you with me. Then we will be together” (CEV).

“Go, my people, enter your rooms and shut the doors behind you; hide yourselves for a little while until his wrath has passed by. See, the LORD is coming out of his dwelling to punish the people of the earth for their sins. The earth will disclose the blood shed upon her; she will conceal her slain no longer” (Isaiah 26:20-21 NIV).

When the voice of Revelation 4:1 says, “Come up here, and I will show you what must take place after this,” it may symbolize the departure of God’s people prior to the onset of the catastrophic events to follow. We’ll explore those topics at greater length as we progress through our study of this book.

“After this I looked, and behold, a door standing open in heaven! And the first voice, which I had heard speaking to me like a trumpet, said, ‘Come up here, and I will show you what must take place after this'” (Revelation 4:1 ESV).

As noted earlier, the second and third chapters of the Book of Revelation contain letters that were addressed to the seven churches referenced in Revelation 1:11…

“…’Write what you see in a book and send it to the seven churches, to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea'” (ESV).

However, there is a subtle, yet significant, shift in our narrative as we transition from Revelation chapter three to Revelation chapter four. You see, the first verse of Revelation chapter four opens and closes with the words, “After this,” or, “After these things…” (NET). This leads to an important question: “After what things?” We can address that question by saying, “Here is what will follow these letters to the seven churches of chapters two and three.“

That brings us to Revelation 1:19 and the “Table of Contents” spoken of earlier: “Write the things which you have seen, and the things which are, and the things which will take place after this.” It’s interesting to note that the concluding words of Revelation 1:19 are the same words that open this passage from Revelation 4:1. Those words are “meta tauta” in the original language of each verse, or “after this.” In other words, the end of Revelation 1:19 corresponds with the beginning of Revelation 4:1.

With these things in mind, we can begin the process of tying these elements together. First, Revelation 1:19 provides us with a broad structural overview of this book:

• “Write… what you have seen…” This addressed everything our author witnessed up to that point.
• “What is now…” references the seven letters that Jesus dictated to the churches of Revelation chapters two and three.
• “And what will take place later” identifies what will happen in the future.

Thus, we have the past, present, and future encapsulated in one verse. Our place in this “Table of Contents” corresponds with the present “church age” referenced in Revelation chapters two and three. This is evidenced by the cautionary message that Jesus repeated to each of those churches: “Let those who can hear listen to what the Spirit is saying to the churches” (Revelation 3:22 TLB). Those messages would carry little or no significance if they were irrelevant to our present day.

So where does that leave us as we enter Revelation chapter four? The answer is the future, for Revelation chapter four embarks on a prophetic journey that will take us into a period that is yet to come.

“After this I looked, and there before me was a door standing open in heaven. And the voice I had first heard speaking to me like a trumpet said, ‘Come up here, and I will show you what must take place after this’” (Revelation 4:1).

Earlier in our study of Revelation chapter one, we encountered one of the most important verses in this book: “Write the things which you have seen, and the things which are, and the things which will take place after this” (Revelation 1:19). That passage functions much like a “Table of Contents” for the book of Revelation. To better understand that portion of Scripture and how it relates to our text from chapter four, let’s start with a look at its constituent elements.

Revelation 1:19 begins by saying, “Write, therefore, what you have seen…” (NIV). This encompassed the events that transpired in the opening verses of chapter one and everything that John, the author of Revelation, had witnessed to that point.

Next comes a reference to “…the things which are [now happening]” (AMP). In other words, our author was assigned to record certain events that were unfolding within the church of that era. We explored many of those topics in our look at Jesus’ letters to seven first-century churches in Revelation chapters two and three.

Finally, we have this: “…write down… what is going to happen after these things” (GW). This is where the book of Revelation begins to talk about the future, or “…what will be after these things” (NET). With this in mind, we can say that this passage speaks of…

• The past, or what John had witnessed to that point.
• The present, or the contemporary events of John’s day.
• The future, or what will take place later.

If that assessment is accurate, then it undoubtedly leads to a critical question: “Where are we in this ‘Table Of Contents’ today?” At the risk of over-analyzing this passage, the answer may hinge on the very last thing we read in Revelation 1:19…

• The NIV translation refers to “what will take place later.“
• The NKJ says, “after this.“
• The KJV and ASV render this as, “hereafter“
• The NASB has the words, “after these things.“
• The NLT reads, “the things that will happen later.“

These translations point us to a series of future events. But where do we fit on that timeline and what is the connection between Revelation 1:19 and our text from Revelation 4:1? We’ll unravel the answers to those questions next.

Image Credit: picryl, Public Domain

“To him who overcomes I will grant to sit with Me on My throne, as I also overcame and sat down with My Father on His throne” (Revelation 3:21).

One of the more striking parallels between the first-century church of Laodicea and our twenty-first century world is a mutual sense of apathy or indifference. That common thread of complacency makes Jesus’ message to this church especially relevant for today.

This type of mentality poses a challenge, for it is difficult to cultivate an authentic, loving, and intimate relationship with those who are apathetic toward such things. It also serves to explain why Jesus rejects lukewarm Christianity. In fact, Jesus’ response to the Laodiceans was more than just a mere expression of disapproval; He essentially told them, “Your attitude makes me ill.”

Nevertheless, our text from Revelation 3:22 offers Jesus’ personal guarantee: “As for those who emerge victorious, I will allow them to sit with me on my throne, just as I emerged victorious and sat down with my Father on his throne” (CEB). So Jesus offers a place alongside Himself for those who rely on Him to conquer spiritual apathy. He reserves that place of honor, respect, friendship, and authority for those who enter a genuine, loving relationship with Him.

That brings us to the final verse of this important chapter…

“”He that hath an ear, let him hear what the Spirit saith unto the churches” (Revelation 3:22 KJV).

Even though the first-century churches of Ephesus, Pergamos, Smyrna, Thyatira, Sardis, Philadelphia, and Laodicea no longer exist, we would do well to pay attention to Jesus’ messages to these churches. These letters were not simply directed to an ancient collection of church fellowships; they are for anyone who is willing to listen and apply the action items within them. For example…

• Jesus’ message to the church at Ephesus should motivate us to ensure that our love for Christ does not grow cold.
• We should not grow fearful of the punitive actions taken by those who oppose Christianity, as we learned in Jesus’ letter to the church at Smyrna.
• The letter to the church of Pergamos reminds us of our responsibility to identify and reject false teachers.
• Our text from Revelation 2:18-29 cautions us to avoid compromise in the name of “tolerance” like the church at Thyatira.
• A church congregation that is seemingly living and active may conceal a dead faith, much like the first-century church at Sardis.
• It is important to take advantage of the open doors of opportunity that Jesus provides, just as He opened a door for the ancient church in Philadelphia.
• Finally, we must not settle for an indifferent, self-deceptive relationship with Jesus, like the church at Laodicea.

Thus, we should prayerfully look for ways to apply these directives from Revelation chapters two and three in our lives.

Image Attribution: Jerry Kiesewetter jerryinocmd, CC0, via Wikimedia Commons

“Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me” (Revelation 3:20).

While Revelation 3:20 is excerpted from “The Revelation of Jesus Christ,” a fitting subtitle for this verse might be, “The Revelation of the Laodiceans.” And much like some other portions of the book of Revelation, this passage reveals something quite unsettling.

For instance, we might assume that Jesus served as the primary object of worship in the church of Laodicea. But if that was true, then why was He made to wait outside, as implied in the verse quoted above? Furthermore, why did He have to request entry into what was allegedly His church? The most plausible explanation is that this was the church of the Laodiceans, and not Jesus’ church in Laodicea. This likely meant that the church of Laodicea had very little in common with Jesus, except perhaps in name only.

This illustration also offers a broader application. For example, this “door” may serve as a symbolic representation of our innermost being in a spiritual and emotional sense. Since Jesus seeks to establish a sincere, loving relationship with us, He will respectfully decline to enter the lives of those who aren’t willing to open up to Him in faith. Figuratively speaking, He will stand at the threshold of our lives and enter by invitation.

Next, this reference to “dining together” is made easier when we consider the historical practices that typically defined a meal of that era. Then, as now, people usually structured daily mealtimes in three parts. This practice mirrored our contemporary equivalents of breakfast, lunch, and dinner. The first meal often consisted of bread with a filling of fruit, cheese, or olives. We might think of this as a first-century version of a modern-day breakfast sandwich.

Lunch typically included more bread, cheese, seasonal fruits, and olives. Finally, there was an evening meal that was normally eaten near sundown. That menu often featured a stew made from lentils or vegetables along with portions of bread to dip into the stew. This meal was very important from a cultural standpoint, for it offered a time of fellowship and conversation for those who were present.

As everyone ate together, they all received nourishment from the same meal and thus enjoyed a common bond of shared experience. Thus, it was symbolic of two or more people joining together. Jesus used this illustration to help communicate the close, personal relationship that He desires to have with those who open the door of their lives to Him.

Image Attribution:  Spicer, William Ambrose, 1866-, No restrictions, via Wikimedia Commons

“I am the one who corrects and disciplines everyone I love. Be diligent and turn from your indifference” (Revelation 3:19 NLT).

Students, athletes, and musicians typically face many challenges in striving to be the best they can be. That’s because the path to excellence in those areas often requires a commitment to a series of far less glamorous activities like practice, hard work, study, correction, and self-discipline. Undisciplined individuals rarely excel in these fields and are likely to underperform on tests, in games, and during concerts as a result.

However, there is another important aspect to this idea. For instance, consider a scenario where a coach or teacher refused to offer any form of training, instruction, or correction to a student or athlete. Imagine the detrimental effect of that approach upon those who looked to such leaders for guidance. Under normal conditions, a negligent instructor who failed his or her students in that manner would likely face immediate dismissal.

On the other hand, an excellent teacher or coach will motivate, instruct, and correct students and athletes in order to enable them to perform at their highest level. Our text from Revelation 3:19 tells us that Jesus does much the same in our spiritual lives. Although it is rarely easy to face correction and discipline, those qualities enable us to secure the growth and development that God seeks for us.

The Biblical book of Hebrews references the Old Testament book of Proverbs in addressing this subject…

“And have you forgotten the exhortation that addresses you as sons? ‘My son, do not regard lightly the discipline of the Lord, nor be weary when reproved by him. For the Lord disciplines the one he loves, and chastises every son whom he receives.’

It is for discipline that you have to endure. God is treating you as sons. For what son is there whom his father does not discipline? If you are left without discipline, in which all have participated, then you are illegitimate children and not sons” (Hebrews 12:5-8 ESV).

Hebrews 12:11 then continues by saying…

“No discipline seems enjoyable at the time, but painful. Later on, however, it yields the peaceful fruit of righteousness to those who have been trained by it” (CSB).

These passages remind us that the presence of divine discipline indicates the presence of divine love. We can be confident that God has a purpose for those periods of spiritual discipline we experience, and will bring something positive and meaningful from them in our lives.

Image Attribution: Motivation by Nick Youngson CC BY-SA 3.0Alpha Stock Images