Chapter four presents a change of scene and subject. Up to this point only the earth has been in view; now John’s vision expands to encompass heaven. In an instant, John leaves behind him the troubles, the apostasies, the dissensions, and the apprehensions of the earthly church and passes into an atmosphere of perfect tranquility and assurance. Everywhere there prevails an infinite harmony of righteousness and power. The might of God thunders, and flashes, and radiates, permeating all heaven with his glory while angelic choirs proclaim the holiness of him whose sovereignty the earth will follow even in its rebellion.

In the great drama and historical struggle between the forces of good and evil, we must first define the forces of good. The forces of good, of course, are God the Father and his son Jesus Christ. Chapter 4 is the vision of the majesty of God the Father.

The question naturally arises whether or not John actually saw the things he describes in this chapter. Apparently, he did indeed. Joseph Smith declared:

There is a grand distinction between the actual meaning of the prophets and the present translation [of the Bible]. The prophets do not declare that they saw a beast or beasts, but that they saw the image or figure of a beast. Daniel did not see an actual bear or a lion, but the images or figures of those beasts. The translation should have been rendered “image” instead of “beast,” in every instance where beasts are mentioned by the prophets. But John saw the actual beast in heaven, showing to John that beasts did actually exist there, and not to represent figures of things on the earth. When the prophets speak of seeing beasts in their visions, they mean that they saw the images, they being types to represent certain things. At the same time, they received the interpretation as to what those images or types were designed to represent. (TPJS, 290-91.)

So, in this chapter, John saw actual beasts. However, this is not the case throughout the book. The beasts to which the prophet Joseph Smith referred here are those mentioned in chapter four, not those in chapters twelve and thirteen. The JST specifically states that the beasts in the latter were only images representing earthly beings or conditions.

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.

verse 1 The phrase “After this I looked, and, behold” is used throughout the revelation to introduce a new vision.

“a door was opened in heaven” This is the door to the “temple of heaven” (see Revelation 14:17; 16:17) or the celestial kingdom. The door actually opens to the throne room of heaven, which may be parallel to the holy of holies in the earthly temple. John, while “in the spirit” (Revelation 4:2), is about to view the most holy place, the place where God sits and rules (Ezekiel 1:1). John’s experience perhaps would have been similar to that of Joseph

Smith, who reported, “The heavens were opened upon us, and I beheld the celestial kingdom of God, and the glory thereof, whether in the body or out I cannot tell. I saw the transcendent beauty of the gate through which the heirs of that kingdom will enter, which was like unto circling flames of fire” (D&C 137:1-2).

“first voice” The voice is that of Jesus Christ, first identified in Revelation 1:10-11. “as it were of a trumpet talking with me” The Savior’s voice, carrying the commanding sound of a battle trump, summons John to leave the scene of earthly unrest and worry and to approach a portal of heaven that now stood open. The door is not small. The Greek word thura (door), as used here, suggests a double or folding door such as the entry to a Roman manor or Jewish great house. It is the entrance to the dominion of God where his power remains ever unveiled.

“Come up hither” The purpose for John’s elevation was for perspective. From this post, he could better see “things which must be hereafter.

“After this I looked, and behold, a door was opened into 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 show thee things which must be hereafter.”

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

verse 2 “throne was set in heaven” The Jerusalem Bible renders this passage: “a throne was standing in heaven.” Heavenly Father possesses and sits upon the throne (Revelation 3:21; 4:2-3, 9-10; 5:7, 13; 6:16; 7:10; 12:5; 19:4; 22:1, 3), which is at the center of activity in the temple in heaven. Twenty-four exalted elders and their thrones (Revelation 4:4); many angels (Revelation 5:11; 7:11, 15); four living creatures (Revelation 4:6); a “great multitude, which no man could number” (Revelation 7:9); seven lamps of fire, signifying the seven servants (Revelation 4:5); and the 144,000 high priests, in whose “mouth was found no guile” and who sing a new song (Revelation 14:1-3, 5), are all “in the midst of,” “round about,” or “before” the throne of God. Jesus Christ is also “in the midst of the throne” (Revelation 5:6; 7:17), which he shares with his Father (Revelation 3:21; 22:1, 3). The golden altar (Revelation 8:3) and the sea of glass (Revelation 4:6) are before the throne as well. The throne is the source of lightnings, thunderings, and voices (Revelation 4:5).

“one sat on the throne” John refers to God the Father approximately twelve times as the “one seated on the throne,” which represents God’s kingship and dominion. In Abraham, Facsimile 2:3, God is pictured sitting upon his throne, “clothed with power and authority.”

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.

verses 2-3 At this point the vision enters into its second stage and appears to elevate John to an even higher state of ecstasy from that he was already in. John was, of course, already in the Spirit (see Revelation 1:10). Here the time frame is that of heaven. In this eternal moment, past, present, and future become one. From this perspective, John is given to understand the relationship of the parts to the whole and how God overmasters all. Omnipresence takes on a new meaning. Not only is God everywhere present, he is also every-when present. The context of John’s vision seems to rest on the same ground as the statement of Joseph Smith that “the past, the present, and the future were and are, with Him, one eternal ‘now.’”

John sees the great Lord of time sitting on his throne, symbol of his absolute omnipotence, in resplendent glory. The description echoes Ezekiel 1:26-28 where the throne appears as a sapphire surrounded by a rainbow. The Greek thronos, the term John uses, was reserved for kings and gods – those who were absolute rulers. The heavenly throne is frequently referred to in the Old Testament (see 1 Kings 22:19; Isaiah 6:1; Ezekiel 1:26; Psalm 47:8; Daniel 7:9) and in apocalyptic literature to denote the dominion, sovereignty, and monarchical majesty of God.

John’s description, however, keeps the person of God ever hidden. He makes no attempt to portray God’s features or form. John focuses on God’s splendor and tries to describe and impress this upon his reader: light sparkling, radiating, and scintillating in hues of deep green and blood red – “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.” The sardine stone (more popularly known as sard) is blood red. The name jasper was given to a number of stones mostly green in color, though there was a red and yellow variety. John combines the colors symbolizing life and death and has them radiating from the one who is the God of both. By this means the mind’s eye beholds the unmistakable testimony of divine power – God covered “with light as with a garment” (Psalm 104:2), “dwelling in the light which no man can approach unto; whom no man hath seen, nor can see” (1 Timothy 6:16; cf. John 6:46).

With each new symbolic representation, John deepens our understanding of the majesty and power of God. A rainbow radiates out from and encircles the royal seat, sign of the covenant between God and Noah, suggesting that his judgment does not eclipse his mercy (see Genesis 9:8-17). But John does not give us a prismatic rainbow. It seems significant that emerald, a brilliant color of green, would be used to symbolize the very wellspring of life. The rainbow shimmers of but one hue, green, suggesting that life overarches all God is and all he does (cf. Moses 1:39).

The presence of the rainbow is most important. According to Caird, it suggests that “there is to be no triumph for God’s sovereignty at the expense of his mercy, and it warns us not to interpret the visions of disaster that follow as though God had forgotten his promise to Noah.” (Revelation, 63.)

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.

verse 4 “four and twenty elders” Q. What are we to understand by the four and twenty elders, spoken of by John? A. We are to understand that these elders whom John saw, were elders who had been faithful in the work of the ministry and were dead; who belonged to the seven churches, and were then in the paradise of God.

Surrounding the central point of light stands another circle, not vertical like the rainbow, but horizontal. It is composed of twenty-four seats, or more accurately, thrones. Upon these sit, in majesty of their own, Elders. The title John gives them (Greek presbuteros, used to designate prominent political and religious leaders) suggests that while mortal they had been men of importance, probably leaders within the congregations.

Each of the elders is “clothed in white raiment,” and each possesses his own crown, throne, harp, and golden bowl of incense (Revelation 4:4; 5:8). The harp and incense are used during their worship of God. The incense represents “the prayers of saints” (Revelation 5:8), and the harps are perhaps played by the elders themselves as they sing the new song (Revelation 5:9-10). The elders praise the Lord: “Thou art worthy, O Lord, to receive glory and honour and power” (Revelation 4:11), “We give thee thanks, O Lord God Almighty, which art, and wast, and art to come” (Revelation 11:17), and “Amen; Alleluia” (Revelation 19:4). The new song they sing to the Lamb includes the words “thou wast slain, and hast redeemed us to God by thy blood” (Revelation 5:9). Four times John witnesses the elders “fall down” to worship God, who “sat on the throne” (Revelation 4:10; 5:14; 11:16; 19:4), and once he observes them as they “fell down before the Lamb” (Revelation 5:8). Each of the elders is a king and priest, who will “reign on the earth” (Revelation 5:10; see also 1:6). One of the elders speaks to John two times, helping him to understand his vision (Revelation 5:5; 7:13).

The twenty-four elders clothed in white sitting with God on his throne are leaders of the seven churches of John’s day who died faithful and are in the “paradise” part of the spirit world awaiting their resurrection and exaltation (D&C 77:5). Actually, the men may have yet been alive as John wrote for what John saw was their future state. These men won the promise God holds out for all: “He will take you up in a cloud, and appoint every man his portion. And he that is a faithful and wise steward shall inherit all things” (D&C 78:21-22).

The number and dress of the Elders suggests that John used them to represent the final reward of all the faithful. The number twelve represents priesthood. Here its multiple is used to suggest fulness. There were twenty-four priestly courses and Levitical orders among the Jews, whose heads were also called Elders (see 1 Chronicles 24:7-18; 25:9-31).

It is suggested that the number “twenty-four” represents total covenant Israel – both old and new covenants combined. According to Hailey, “the number twenty-four suggests a combination of the twelve patriarchs [the kings] of the twelve tribes of Israel and the twelve apostles [the priests], thus representing the redeemed of both covenants now united through Christ.” (Revelation, 169.) The Patriarchs and Apostles will be later linked in the description of the New Jerusalem (see Revelation 21:12, 14), where the names of the apostles are placed on the foundation stones and the names of the patriarchs are inscribed over the gates. Further, there is a certain homogeneity depicted between the Old and the New Covenant for the redeemed sing the song of Moses and the Lamb (see Revelation 15:3). In John’s vision the Elders hold the two patriarchal offices of priest and king. Their white garments represent priestly holiness and their golden crowns and thrones royalty. That they represent all the faithful seems apparent from Revelation 20:6, where those who come forth in the first resurrection are kings and priests.

“And in the midst of 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 like gold.”

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.

verse 5 “out of the throne proceeded lightnings and thunderings and voices” In his attempt to capture the power of the rays and currents that flowed from the throne, John adopted the imagery of a great storm. The word translated “voices” (Greek phn) in the KJV could well be translated as sounds, tones, or noises. These mighty phenomena symbolize divine power, majesty, and glory that almost overwhelm the beholder. Lightning, thunder, and noises also combine to give another aspect of the authority of God. To Sinai, Jehovah had come in the midst of thunders and lightnings and with the voice of the trump (see Exodus 19:16-19). Thus, they manifest the presence of God. But on later occasions when he manifested himself in this manner, it was in judgment against his enemies (see Revelation 8:5; 11:19; 16:18; Psalm 18:13-14; 144:6). Though God is a God of mercy, he is also a God of judgment. Only when justice is satisfied can mercy claim her own (see Alma 42:22-25).

“seven lamps of fire burning before the throne, which are the seven Spirits of God” Here again we meet, symbolically, the seven men who presided over the churches. John depicts them as lamps burning before the throne of God, acting, it would appear, as God’s witnesses in judgment upon the unfaithful portion of the churches. The burning fires speak of their exalted nature; like God, they dwell in “everlasting burnings in immortal glory.” (TPJS, 347.)

“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 servants of God.”

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.

verse 6 “a sea of glass like unto crystal” When John the Revelator was taken up to the throne of God in heaven, he saw in front of the throne a sea or lake of glass like rockcrystal. The word sea (Hebrew ya’m) refers to both the fresh-water ocean, the source of all life and fertility according to tradition, and to a basin of holy water in the temple. Thus, the “sea of glass” becomes a perfect symbol for the future celestialized earth – the earth “in its sanctified, immortal, and eternal state” (D&C 77:1). In that state, it will be one of the celestial orbs, a source of the power of life for worlds and a retainer of holiness. The earth is elsewhere described as God’s “footstool” (Matthew 5:35) and therefore logically sits “before the throne.”

The adjective glass-like (Greek hualinos) suggests the idea of clear, calm, shimmering. Crystal has a long association with glory and fire (see Exodus 24:9-10, 17; Ezekiel 1:22, 27). The earth thus becomes in effect a gigantic Urim and Thummim, “whereby all things pertaining to an inferior kingdom, or all kingdoms of a lower order, will be manifest to those who dwell on it” (D&C 130:8-9). D&C 130:6-9 adds further insight: “The angels do not reside on a planet like this earth; but they reside in the presence of God, on a globe like a sea of glass and fire, where all things for their glory are manifest, past, present, and future, and are continually before the Lord. The place where God resides is a great Urim and Thummim. This earth, in its sanctified and immortal state, will be made like unto crystal and will be a Urim and Thummim to the inhabitants who dwell thereon, whereby all things pertaining to an inferior kingdom, or all kingdoms of a lower order, will be manifest to those who dwell on it.” Regarding this great Urim and Thummim, Brigham Young explained, “When you wish to know anything, you can look in this earth, and see all the eternities of God” (JD, 8:200).

In a note concerning his activities on February 18, 1843, Joseph Smith further recorded: “While at dinner, I remarked to my family and friends present, that when the earth was sanctified and became like a sea of glass, it would be one great Urim and Thummim, and the saints could look in it and see as they are seen” (HC, 5:279).

The sea of glass is later described as “a sea of glass mingled with fire” (Revelation 15:2), where exalted beings stand with their harps and sing unto God: “Great and marvelous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest” (Revelation 15:3-4).

“round about the throne, were four beasts” Four beasts form the first of the concentric circles around the throne, the Elders the second.

In the book of Revelation, John generally speaks of two types of beasts:

1. He envisions actual living creatures (Greek zoon) that exist in heaven (Revelation 4:6-9; 5:6-14; 6:1-7; 7:11; 14:3; 15:7; 19:4). As John saw real Elders, he saw actual beasts. The four beasts in this passage in Revelation are actual beasts that exist in heaven. Some biblical commentators place one of the four beasts at each of the four sides of the throne, where they serve as guardians of the throne. This role is similar to that played by the biblical cherubim (see, for example, Genesis 3:24; Exodus 25:18-22). Expanding this idea, the Prophet Joseph stated “that John’s vision [of actual beasts existing in heaven] was very different from Daniel’s prophecy – one [Johns vision] referring to things actually existing in heaven; the other [Daniel’s vision] being a figure of things which are on earth” (Ehat, Words, 189). Like the Elders, the beasts are real but also stand as symbols: “They are figurative [i.e., symbolic] expressions, used by the Revelator, John, in describing [1] heaven, [2] the paradise of God, [3] the happiness of man, and [3 the happiness] of beasts, and of creeping things” (D&C 77:2).

2. Elsewhere in the book of Revelation John speaks of other beasts (Greek therion), referring both to wild earthly beasts as well as to symbolic or fantastic beasts (Revelation 6:8; 11:7; 13:1-18; 14:9, 11; 15:2; 16:2, 10, 13; 17:1-18; 19:19-20; 20:4,10). John will later use this term to describe the associates of Satan.

The word beast used in this verse could more accurately be translated “living creature.” In fact, the choice of the King James Version translators to use the word beast is particularly unfortunate, since these creatures are living, dynamic beings filled with intelligence and glory.

Joseph Smith suggested that the four beasts “lived on another planet than ours” (Ehat and Cook, Words of Joseph Smith, 171). The “four beasts” are actually four animals each representing a particular class or order (see the commentary for verses 7-8). They represent all of God’s animate creations.

This revelation also taught John that animals are among those who enjoy exaltation – the fulness of God’s blessings intended for them in the world to come:

John saw the actual beast in heaven, showing to John that beasts did actually exist there. . .

John saw curious looking beasts in heaven; he saw every creature that was in heaven – all the beasts, fowls and fish in heaven – actually there, giving glory to God. . .

I suppose John saw beings there of a thousand forms, that had been saved from ten thousand times ten thousand earths like this – strange beasts of which we have no conception: all might be seen in heaven. The grand secret was to show John what there was in heaven. John learned that God glorified Himself by saving all that His hands had made, whether beasts, fowls, fishes or men; and He will glorify Himself with them.

Says one, “I cannot believe in the salvation of beasts.” Any man who would tell you that this could not be, would tell you that the revelations are not true. John heard the words of the beasts giving glory to God, and understood them. God who made the beasts could understand every language spoken by them. The four beasts were four of the most noble animals that had filled the measure of their creation, and had been saved from other worlds, because they were perfect: they were like angels in their sphere. We are not told where they came from, and I do not know; but they were seen and heard by John praising and glorifying God (HC, 5:343-44).

John informs us that the four beasts are capable of worshipping God (Revelation 4:8; 5:8-10): they invite John to “come and see” the events pertaining to the first four seals (Revelation 6:1-7), and one of the beasts delivers the “seven golden vials full of the wrath of God” to the seven angels (Revelation 15:7). The four beasts may be akin to those spoken of in Isaiah 6:2-3 and Ezekiel 1:5-14.

“full of eyes before and behind” The eyes of the beasts “are a representation of light and knowledge, that is, they are full of knowledge” (D&C 77:4).

“And before the throne there was a sea of glass like unto crystal; and in the midst of the throne were the four and twenty elders; and round about the throne, were four beasts full of eyes before and behind.”

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.

verse 7 The descriptions of the animals with their various faces like a man, an ox, a lion, and an eagle are highly symbolic. John seems to epitomize the orders of beings – mankind, domestic animals, wild animals, and fowl and other living things – through the representation of the creatures’ faces.

Ezekiel describes a similar vision (Ezekiel 1:10). One commentator suggests: “The living creatures are symbolic of creation . . . They are what is noblest (lion), strongest (ox), wisest (man), and swiftest (eagle)” (Ford, Revelation, 75). Another suggests that the four faces of the beasts correspond to the banners of the “four chief tribes of Israel,” as does still another: “The description of the camp of Israel in Numbers locates the four chief tribes in the following positions: Judah on the east (Numbers 2:3), Reuben on the south (Numbers 2:10), Ephraim on the west (Numbers 2:18), and Dan on the north (Numbers 2:25). The insignias for these tribes were: Judah, lion; Reuben, man; Ephraim, ox; and Dan, eagle” (Ibid., 75).

verses 8-11 Chapter four concludes in a tremendous symphony of worship and praise to God. The act of praise focuses on the life-giving principle in God. The Revelator’s frequent reference to the color green has underscored this idea. Because God is the creator of life, mortal and eternal, he is worthy of all honor and glory.

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.

verse 8 Their wings and eyes are also symbolic: Q. What are we to understand by the eyes and wings, which the beasts had? A. Their eyes are a representation of light and knowledge, that is, they are full of knowledge; and their wings are a representation of power, to move, to act, etc. (D&C 77:4).

In the previous verse, John explained that the beasts had eyes both “before and behind.” Now we learn that they have eyes inside as well. Other translations make this clear: “eyes all over, inside and out” (New English Bible), and “eyes all the way around as well as inside” (Jerusalem Bible). The symbolism of “light and knowledge” is reinforced by the presence of eyes inside as well as outside, back as well as front.

“they rest not day and night” It is the unceasing disposition of the four living creatures to worship God at all times.

John portrays these beasts as honoring and reverencing God.

“Holy, holy, holy, Lord God Almighty” Similarly, when Isaiah envisions the heavenly temple, he witnesses the seraphim honoring God with the threefold repetition “Holy, holy, holy, is the Lord of hosts” (Isaiah 6:3). The threefold repetition emphasizes the superlative degree: God is the holiest of all creatures in the universe. Holy speaks concerning the wonderful separateness of God, his distinctiveness in perfection and power.

9 And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever,

verse 9 “beasts give glory and honour and thanks” The living creatures worship alongside the twenty-four elders by rendering “both vocal (Revelation 4:8-9; 5:9-10) and instrumental adoration (Revelation 5:8)” of God.

Besides praising God, these living creatures may have another important function. In other apocalyptic literature, such creatures, called cherubim, act as guardians of the throne of God and at times as guides. Cherubs are always associated with God but more especially in two capacities: as his steeds or chariots, as in Ezekiel 1, and as guardian figures keeping safe the way of God, as here in Revelation. They seem to work with John particularly in the capacity of guides. At specific points, they open up portions of the vision for him to view.

“who liveth for ever and ever” Elsewhere in scripture, it is written, “Behold, I am the Lord God Almighty, and Endless is my name, for I am without beginning of days or end of years; and is not this endless?” (Moses 1:3; 7:35).

“And when those beasts give glory and honor and thanks to him that sits on the throne, who liveth forever and ever,”

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,

verse 10 “four and twenty elders fall down before him that sat on the throne” The elders prostrate themselves before God in an act of worship and as a posture of exceptional reverence.

“cast their crowns before the throne” The crowns are gifts from God to the twentyfour elders (Revelation 2:10; 4:4). By casting their crowns before the throne, perhaps as a gesture or symbol of humility, the elders submit themselves to God and give homage and honor to him who is the King of kings. In this way, they acknowledge that their authority is delegated from God. The act of casting the crowns before the throne of God symbolizes the full devotion of the Elders to the law of consecration and stewardship. They act as stewards over their domain but consecrate all back to him.

“The four and twenty elders fall down before him that sits on the throne, and worship him that liveth forever and ever, and cast their crowns before the throne, saying,”

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.

verse 11 “for thy pleasure they are and were created” This phrase may be better translated “by thy will, they have their being” (translation by Richard D. Draper). There is another dimension. Not only did God give life – “thou hast created all things” – but “by your will, they have their being.” He, at every moment, sustains all life. John saw streaming from the throne light – green light (Revelation 4:3). It is this “which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things” (D&C 88:13). Thus, he generates all life everywhere, even in the heavens.

The vision in this chapter marks a transition from John’s present to “things which shall come hereafter.” Thus, the vision has appropriately looked to the future celestial kingdom when God will have fully wrought his designs for this world that will be fully restored into his presence. The vision also serves as the introduction to the rest of the revelation through which John comes to understand how God executes his will.