After speaking his evaluations of the seven churches (Revelation 2:1-3:22), Christ calls John through the opening of heaven, “Come up here and I will show you what must happen afterwards”, as trumpet sound calls for his attention (Revelation 4:1). The last time when a voice came from heaven, it was Father speaking to Peter, James, and John, as He descended in a brought cloud, saying, “This is my beloved Son, with whom I am well pleased; listen to him”, during the transfiguration (Matthew 17:5). Prior to this, it was when the incarnated Christ was baptized by John the Baptist, the Holy Spirit from heaven descended on him and the voice of the Father also came from there, saying, “This is my beloved Son, with whom I am well pleased”(Matthew 3:16-17). But this time, a voice from heaven is of Christ the Son, who has ascended and seated at the right hand of the Father (Mark 16:19; 1 Peter 3:22).
The door to the heaven was made opened upon Christ’s death on the Cross, as reflected on the torn curtain of the holy of holies in the Temple (Matthew 27:50-51), for this curtain was to separate God’s sphere where the Ark of the Covenant was placed, from the human sphere (Leviticus 16:2). But, the fact that this curtain was torn open with the death of the incarnated Christ suggests the opening of heaven’s door, making the heaven accessible.
Before we will enter the heaven through this open door, as saints, passing the final judgement, upon his return (i.e. Matthew 25:1-13, 14-30, 31-46; cf. Revelation 19:15-21; cf. Romans 2:1-29), Christ has spoken what is going to happen preceding to the return (i.e. Mark 13:9-31; cf. Revelation 6:1-17; 8:1-9:21; 11:15-19;16:1-21, 17:1-18:24; 19:1-5). For us to enter and inherit the heavenly Kingdom of Christ the King, we must endure them all (i.e. Revelation 7:14-17). Though we have not yet completed our exodus from this world to heaven, Christ nevertheless wants us to have a preview into the heaven where his throne is. This is why he invites John (Revelation 4:1) and takes him to his throne by the Holy Spirit (Revelation 4:2). In fact, when he commissioned John to write the Book of Revelation as the testimony to God’s eschatological work to replace the old creation with the new one, Christ also let the Holy Spirit to carry him to show heaven (Revelation 1:9-20). But this time, John is taken by the Holy Spirit to take a closer look into Christ the King’s heavenly throne (Revelation 4:1-11).
At first. John sees the throne occupied by Christ the King, whose countenance is marked with splendor of transcendent beauty, as reflected in jewels (Revelation 4:2-3). Then, he sees 24 elders, dressed in white, with gold crowns on their heads (Revelation 4:4). They are considered to be saintly representatives of the Church, which is summarily evaluated by Christ (Revelation 2:1-3:22). Because the Church is apostolic and led by the 12 Apostoles as its first bishops (elders, presbyters), before Paul was brought into the college of the Apostles (Galatians 1:11-24). Their white garments symbolize their purity and righteousness. Their golden crows indicate that they are victors, for having endured trials and tribulations in faith (2 Timothy 4:8; cf. Revelation 2:26; 3:5, 21).
John also sees flashes of lightning, rumblings, and peals of thunder, coming from Christ’s throne (Revelation 4:5a), witnessing God’s awesome power and glorious authority (Psalm 29:3). So, when Christ returns, he comes with lightening (Matthew 24:27//Luke 17:24), as it symbolizes the divine power of judgement (Zechariah 9:14). It also indicates God’s presence but the danger of His power to come too close (Exodus 20:18), while symbolizes God’s power to strike Satan (Luke 10:18).
In front of the throne, John sees seven burning torches, which are the seven spirits of God (Revelation 4:5b). And these are Christ’s seven eyes to watch the world from his heavenly throne (Revelation 5:6). Therefore, one with the seven spirit (Revelation 1:4-5; 3:1) is Christ.
John finds something that resembled a sea of glass like crystal in front of the throne (Revelation 4:6a), and it symbolizes the water of purification to approach Christ the King. It also represents the cleansing water of high priest (Numbers 19:7), as he is, indeed the eternal High Priest (Hebrews 4:14-15; 7:23-25; 9:11-15).
Then, John sees the four living creatures and the twenty-four elders worshiping and praising God as they glorify Him (Revelation 4:6b-11). The four living creatures represent the four evangelists: Mark who resembles a lion, Mathew who is like a calf, Luke who has a face like human’s, and John who looks like an eagle in flight (Revelation 4:7). This reminds that those who attend the King on his throne in heaven, the twenty-four elders, representing Saints of all nations, the twelve Apostles, and the four living creatures, the four evangelists: Mark, Matthew, Luke, and John, are joyfully praying unceasingly and giving thanks to God at all circumstances (i.e. 1 Thessalonians 5:16-18) for us in the world, as they intercede for us.
So, how does the Gospel Reading (Luke 19:11-28) make sense in connection to the First Reading (Revelation 4:1-11)?
As the Gospel Reading (Luke 19:11-28; cf. Matthew 25:14-30) is a parable of the judgement by Christ when he returns, it reminds us that we need to learn a lesson from how these servants are judged by their master, as our final judgement will go like this. The Gospel Reading warns us that the gifts bestowed on and entrusted to us by God cannot be wasted and held to ourselves as they are meant to be invested through our works of faith for the Kingdom. Through our love for one another, as commanded by him (John 13:34), we can exchange the gifts so that their values will increase greatly for the Kingdom. And only those who are fruitful in this work will pass the judgement upon Christ’s return and will be ushered into the Kingdom and invited to be with him in front of his throne in heaven, which Christ invited John to have a preview (Revelation 4:1-11).
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