God is the foundation of every good thing, simply because He is the Creator of all good things, animate and inanimate. We hear this important truth in the first words of the Bible: “In the beginning God created the heavens and the earth” (Gen. 1:1, NKJV). In the Hebrew phrase, the verb “create” precedes its subject “God,” a way of affirming that, because God is the Creator, He is God. In this week’s lesson, we will reflect on the significance of this foundational truth, which is the basis for three biblical revelations of God.
Our attention will first center on God’s throne in heaven. Because God is the cause of everything, and all depends on Him, God is the King who rules over everything. God is thus presented as the King of kings, sitting on His throne in heaven (Isa. 6:1, 6–8; Rev. 4:9–11). Our attention, then, will move to God’s throne on the earth. Because God rules the universe, His throne also has jurisdiction over the earth. In this second section, we will learn about God’s kingship on the earth, in the Garden of Eden, and later, in Israel, in connection with the ark of the covenant, and in Zion, which are described as places of God’s throne.
In the Life Application section, we will embrace our hope in God’s future throne in the “New Jerusalem” in the new earth. In conclusion, we shall consider the following lesson: What does it mean for us, in our present existence, to have God’s throne in our hearts today?
Part II: Commentary
God’s Throne in Heaven. The existence of God’s throne in heaven predates the creation of the earth. According to Jeremiah, this place exists from the very beginning of the creation of the universe (Jer. 17:12). It is in this particular heavenly context that the first rebellion of Lucifer and, hence, the origin of evil, took place. This testimony is important because it shows that the problem of evil is a cosmic one that also concerns other worlds, not just the earth. The only solution to the problem of evil is cosmic, and so it must entail the deposition of Lucifer (Rev. 20:7–10). Isaiah describes God’s throne as the place where heavenly beings are serving, praising, and worshiping the King of the universe: “I saw the Lord sitting on a throne, high and lifted up” (Isa. 6:1, NKJV). The situation of the throne in heaven is rich with a number of ideas regarding the divine reality and with lessons that concern us.
The first idea expressed by the image of the throne represents, by symbolism, royalty. As the King of all creation, God rules and controls all the universe. For us, this idea implies obedience to His laws and trust in His power and His leadership. Furthermore, because royalty is often associated with the function of a judge (Ps. 122:5), all creatures, including humans, should see God as their judge, which means that God is the One who sees, and can evaluate, all our actions, good and bad (Eccles. 12:14). Not only that, we see that God is the One who will save us from evil. In the Bible, the judge is also the “savior” (Judg. 3:9, 15; Judg. 6:36; Judg. 12:3). By locating the throne of God in heaven, the Bible shows that judgment and salvation are not in our hands. Only God judges, and only He will save us.
The biblical emphasis on heaven as the location for the throne of God intends to convey several messages. This location implies that God is distinct from His creation; God is not the tree or in the tree. God is not a derivative of human beings. God is the Creator, infinitely far from the earth, and therefore unreachable and beyond our apprehension: “God is in heaven, and you on earth; therefore let your words be few” (Eccl. 5:2, NKJV).
Any theology, any human description of God, is inadequate because God is beyond our understanding (Job 11:7–12; Job 36:26; Isa. 55:8, 9). When we pray to God, our words, and even our silence, should reflect reverence. The profound mystery of God is evoked by the complexity of the throne, which has the appearance of a supernatural chariot animated by powerful cherubim, other living creatures with wings, and powerful hands beneath (Ezek. 1:8). The glorious and sublime beauty of God’s throne conveys an impression of unreachable transcendence. Ezekiel describes the throne as being made of precious stones, in particular “lapis lazuli,” the material associated with divinity in the ancient Near East (Ezek. 1:26). Daniel sees the throne composed of flames (Dan. 7:9); while in Revelation, it is surrounded by an emerald rainbow, and seven torches or lamps of fire in front of a crystal sea (Rev. 4:3–6). Only one human response to this display of magnificent and perfect beauty is appropriate: awe, mingled with humility, and an acute consciousness of our misery and sinful condition apart from God.
On the other hand, this mystery and perfect beauty are an appeal to us to testify to their existence in our worship services. We attest to their existence when we reverently inquire into God’s revelation through His words and in His creation. God’s beauty and mystery are also an appeal to humanity to repent and to allow Him to rehabilitate our sinful characters. Furthermore, the beauty and mystery of God’s throne are a call to us, here and now, to testify to both the justice and the reality of God’s absolute principles of truth.
God’s Throne on Earth. Yet, God did not confine Himself in heaven, far from, and indifferent to, human destiny. Various representations of the heavenly throne were also present on earth.
The Garden of Eden. The first earthly appearance of the “heavenly” throne of God on earth is found in the Garden of Eden, which is described in terms that recall the heavenly temple of God. The cherubim who stand in front of the Garden, with flaming swords (Gen. 3:24), remind us of the cherubim who stand around the heavenly throne of God and minister as flames of fire (Ps. 104:4; compare with Dan. 7:9, Rev. 4:3–6). The rivers that flow in the Garden of Eden (Gen. 2:10–14) point to the water of life, which is as clear as crystal and springs from the throne of God (Rev. 22:2). The precious stones also appear in both places, in heaven and on earth (Gen. 2:12; compare with Ezek. 1:26).
The Ark of the Covenant. Another important location of the throne of God was the ark of the covenant, which also shares a significant number of features with God’s heavenly throne (such as the presence of cherubim) and is considered to be God’s throne or His footstool. Evidence of this identification is provided in 1 Chronicles 28:2, wherein the phrase “the ark of the covenant of the Lord” is connected to the “ ‘footstool of our God’ ” (1 Chron. 28:2, NKJV). It was the place, as with the other thrones, where judgment would take place. The “footstool” is also mentioned later in 2 Chronicles 9:18, where it is situated below the throne of Solomon, according to the ancient Near Eastern custom in which the footstools were placed at the feet of the god in the temple (see Ps. 99:5, Ps. 132:7, Lam. 2:1), implying that God stood above it.
Mount Zion. When the Israelites settled in their country, they put the ark of the covenant in the temple of Jerusalem on Mount Zion. The name of Zion was then used as a synonym for the place of God’s throne, the seat of judgment (Ps. 9:4, Isa. 16:5). All preceding notions concerning the throne of God are, then, transferred to Zion, where God dwells and judges the nations (Ps. 9:11–15). This line of thinking will continue in the New Testament, where Christ and His apostles will sit on thrones to judge the world (Matt. 19:28). Zion will designate the New Jerusalem in heaven where the biblical hope of peace, love, and eternal life will ultimately be fulfilled (Rev. 21:1–4).
We Are the Temple of God. Ultimately, God dwells among His people. The Hebrew verb shakan, “dwell,” is used to describe God’s dwelling among His people in the sanctuary (Exod. 25:8, 9). This idea of God’s dwelling was so powerful that it produced the word mishkan, “tabernacle,” the very place where God would dwell. The verb also refers to the cloud that dwelt, “rested” (shakan), on the tabernacle (Exod. 40:35). In the New Testament, this notion is extended to the Christian person, including the body: “Do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own?” (1 Cor. 6:19, NKJV). “Therefore,” concludes Paul, “glorify God in your body and in your spirit, which are God’s” (1 Cor. 6:20, NKJV).
Part III: Life Application
Pedagogy of the Throne. In our day, the notions of kingship and “throne” do not sound particularly relevant. Thus, we have lost the sense of transcendence, respect, and sacredness. Discuss these notions with people of all ages. Consider the following strategies as possible ways for communicating this notion:
Organize an outing in nature among the grandeur and splendor of God’s handiwork as a way of instilling a sense of transcendence and awe for His throne.
Visit a planetarium or space museum as a way of appreciating our infinite universe.
Invite a scientist to explain the complexity and mysteries of the human body.
The Throne in Worship. In light of your study of the throne of God, revisit your worship services: the way you behave in church, the way you pray, sing, and preach. Would boasting about your church’s mission success or its number of Bible studies be appropriate? Why, or why not?
The Throne in Ethics. Recognize and appreciate God’s royal presence in your neighbor, your relative, your brother or sister, your parents, and your spouse. How does the reality of God’s throne and transcendence affect the nature of your relationship with them?
The Throne in Your Personal Life. Ask yourself the following question: “What does the idea that you are the throne of God mean in your daily existence?” That is, how does the idea that you are God’s throne impact the way you treat your body, organize your time, order your household, and conduct yourself in the workplace?
Notes
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Key Text: Isaiah 6:8
Study Focus: Isa. 6:6–8, Rev. 4:9–11.
God is the foundation of every good thing, simply because He is the Creator of all good things, animate and inanimate. We hear this important truth in the first words of the Bible: “In the beginning God created the heavens and the earth” (Gen. 1:1, NKJV). In the Hebrew phrase, the verb “create” precedes its subject “God,” a way of affirming that, because God is the Creator, He is God. In this week’s lesson, we will reflect on the significance of this foundational truth, which is the basis for three biblical revelations of God.
Our attention will first center on God’s throne in heaven. Because God is the cause of everything, and all depends on Him, God is the King who rules over everything. God is thus presented as the King of kings, sitting on His throne in heaven (Isa. 6:1, 6–8; Rev. 4:9–11). Our attention, then, will move to God’s throne on the earth. Because God rules the universe, His throne also has jurisdiction over the earth. In this second section, we will learn about God’s kingship on the earth, in the Garden of Eden, and later, in Israel, in connection with the ark of the covenant, and in Zion, which are described as places of God’s throne.
In the Life Application section, we will embrace our hope in God’s future throne in the “New Jerusalem” in the new earth. In conclusion, we shall consider the following lesson: What does it mean for us, in our present existence, to have God’s throne in our hearts today?
Part II: Commentary
God’s Throne in Heaven. The existence of God’s throne in heaven predates the creation of the earth. According to Jeremiah, this place exists from the very beginning of the creation of the universe (Jer. 17:12). It is in this particular heavenly context that the first rebellion of Lucifer and, hence, the origin of evil, took place. This testimony is important because it shows that the problem of evil is a cosmic one that also concerns other worlds, not just the earth. The only solution to the problem of evil is cosmic, and so it must entail the deposition of Lucifer (Rev. 20:7–10). Isaiah describes God’s throne as the place where heavenly beings are serving, praising, and worshiping the King of the universe: “I saw the Lord sitting on a throne, high and lifted up” (Isa. 6:1, NKJV). The situation of the throne in heaven is rich with a number of ideas regarding the divine reality and with lessons that concern us.
The first idea expressed by the image of the throne represents, by symbolism, royalty. As the King of all creation, God rules and controls all the universe. For us, this idea implies obedience to His laws and trust in His power and His leadership. Furthermore, because royalty is often associated with the function of a judge (Ps. 122:5), all creatures, including humans, should see God as their judge, which means that God is the One who sees, and can evaluate, all our actions, good and bad (Eccles. 12:14). Not only that, we see that God is the One who will save us from evil. In the Bible, the judge is also the “savior” (Judg. 3:9, 15; Judg. 6:36; Judg. 12:3). By locating the throne of God in heaven, the Bible shows that judgment and salvation are not in our hands. Only God judges, and only He will save us.
The biblical emphasis on heaven as the location for the throne of God intends to convey several messages. This location implies that God is distinct from His creation; God is not the tree or in the tree. God is not a derivative of human beings. God is the Creator, infinitely far from the earth, and therefore unreachable and beyond our apprehension: “God is in heaven, and you on earth; therefore let your words be few” (Eccl. 5:2, NKJV).
Any theology, any human description of God, is inadequate because God is beyond our understanding (Job 11:7–12; Job 36:26; Isa. 55:8, 9). When we pray to God, our words, and even our silence, should reflect reverence. The profound mystery of God is evoked by the complexity of the throne, which has the appearance of a supernatural chariot animated by powerful cherubim, other living creatures with wings, and powerful hands beneath (Ezek. 1:8). The glorious and sublime beauty of God’s throne conveys an impression of unreachable transcendence. Ezekiel describes the throne as being made of precious stones, in particular “lapis lazuli,” the material associated with divinity in the ancient Near East (Ezek. 1:26). Daniel sees the throne composed of flames (Dan. 7:9); while in Revelation, it is surrounded by an emerald rainbow, and seven torches or lamps of fire in front of a crystal sea (Rev. 4:3–6). Only one human response to this display of magnificent and perfect beauty is appropriate: awe, mingled with humility, and an acute consciousness of our misery and sinful condition apart from God.
On the other hand, this mystery and perfect beauty are an appeal to us to testify to their existence in our worship services. We attest to their existence when we reverently inquire into God’s revelation through His words and in His creation. God’s beauty and mystery are also an appeal to humanity to repent and to allow Him to rehabilitate our sinful characters. Furthermore, the beauty and mystery of God’s throne are a call to us, here and now, to testify to both the justice and the reality of God’s absolute principles of truth.
God’s Throne on Earth. Yet, God did not confine Himself in heaven, far from, and indifferent to, human destiny. Various representations of the heavenly throne were also present on earth.
The Garden of Eden. The first earthly appearance of the “heavenly” throne of God on earth is found in the Garden of Eden, which is described in terms that recall the heavenly temple of God. The cherubim who stand in front of the Garden, with flaming swords (Gen. 3:24), remind us of the cherubim who stand around the heavenly throne of God and minister as flames of fire (Ps. 104:4; compare with Dan. 7:9, Rev. 4:3–6). The rivers that flow in the Garden of Eden (Gen. 2:10–14) point to the water of life, which is as clear as crystal and springs from the throne of God (Rev. 22:2). The precious stones also appear in both places, in heaven and on earth (Gen. 2:12; compare with Ezek. 1:26).
The Ark of the Covenant. Another important location of the throne of God was the ark of the covenant, which also shares a significant number of features with God’s heavenly throne (such as the presence of cherubim) and is considered to be God’s throne or His footstool. Evidence of this identification is provided in 1 Chronicles 28:2, wherein the phrase “the ark of the covenant of the Lord” is connected to the “ ‘footstool of our God’ ” (1 Chron. 28:2, NKJV). It was the place, as with the other thrones, where judgment would take place. The “footstool” is also mentioned later in 2 Chronicles 9:18, where it is situated below the throne of Solomon, according to the ancient Near Eastern custom in which the footstools were placed at the feet of the god in the temple (see Ps. 99:5, Ps. 132:7, Lam. 2:1), implying that God stood above it.
Mount Zion. When the Israelites settled in their country, they put the ark of the covenant in the temple of Jerusalem on Mount Zion. The name of Zion was then used as a synonym for the place of God’s throne, the seat of judgment (Ps. 9:4, Isa. 16:5). All preceding notions concerning the throne of God are, then, transferred to Zion, where God dwells and judges the nations (Ps. 9:11–15). This line of thinking will continue in the New Testament, where Christ and His apostles will sit on thrones to judge the world (Matt. 19:28). Zion will designate the New Jerusalem in heaven where the biblical hope of peace, love, and eternal life will ultimately be fulfilled (Rev. 21:1–4).
We Are the Temple of God. Ultimately, God dwells among His people. The Hebrew verb shakan, “dwell,” is used to describe God’s dwelling among His people in the sanctuary (Exod. 25:8, 9). This idea of God’s dwelling was so powerful that it produced the word mishkan, “tabernacle,” the very place where God would dwell. The verb also refers to the cloud that dwelt, “rested” (shakan), on the tabernacle (Exod. 40:35). In the New Testament, this notion is extended to the Christian person, including the body: “Do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own?” (1 Cor. 6:19, NKJV). “Therefore,” concludes Paul, “glorify God in your body and in your spirit, which are God’s” (1 Cor. 6:20, NKJV).
Part III: Life Application
Pedagogy of the Throne. In our day, the notions of kingship and “throne” do not sound particularly relevant. Thus, we have lost the sense of transcendence, respect, and sacredness. Discuss these notions with people of all ages. Consider the following strategies as possible ways for communicating this notion:
The Throne in Worship. In light of your study of the throne of God, revisit your worship services: the way you behave in church, the way you pray, sing, and preach. Would boasting about your church’s mission success or its number of Bible studies be appropriate? Why, or why not?
The Throne in Ethics. Recognize and appreciate God’s royal presence in your neighbor, your relative, your brother or sister, your parents, and your spouse. How does the reality of God’s throne and transcendence affect the nature of your relationship with them?
The Throne in Your Personal Life. Ask yourself the following question: “What does the idea that you are the throne of God mean in your daily existence?” That is, how does the idea that you are God’s throne impact the way you treat your body, organize your time, order your household, and conduct yourself in the workplace?
Notes