THE BOOK OF REVELATION
Lesson 11 - Chapter 4
Before we completely exit from the Revelation letters addressed to the 7 Believing
congregations of Asia I want to make a couple of remarks because whatever it is that you have
taken from these lessons I would like you retain what I am about to say.
Hopefully what you have observed is that when we can set aside our various Christian
denominational doctrines that most of us have been immersed into a goodly part of our
lives.....doctrines that behave as information filters and litmus tests for readers and listeners....
we get a surprisingly different and more complete picture of what John is saying.
For example: one of the common alternate names for the Book of Revelation is the Apocalypse
of John. Some Christian expositors say that this is a misnomer because in truth the revelation
is not John's but Christ's. That seems right until we read the first words of chapter 1, verse 1
that say:
CJB
Revelation 1:1 "This is the revelation which God gave to Yeshua the
Messiah, so that he could show his servants what must happen very soon. He
communicated it by sending his angel to his servant Yochanan...." It doesn't matter which
Bible version one consults, they all say essentially the same thing: indeed this was not John's
revelation, but neither is it Christ's. Rather it is that God gave the vision to Christ, who gave it
to an angel, who gave it to John, who gives it to us. Therefore when we accept this as written
we learn at least two things. First is that there is a hierarchy of authority in the Godhead with
The Son being subservient to the Father, and second is that when Christ ascended into
Heaven and God appointed Him as ruler over God's Kingdom, the Father did not retire, exit the
scene, and leave everything to Yeshua. The Father will continue to be active and involved
including in the End Times era.
Further, in most any commentary you might consult on Revelation the author will say that the
divine narrator of the 7 letters was Jesus. And yet He is never once mentioned by name in any
of those letters. Instead each letter opens with merely a description or characterization of the
divine narrator that invariably includes some characteristics that in hindsight we can rather
easily identify as that of Messiah; but yet we also get additional characteristics that have
always been traditionally and scripturally reserved for the Father. For reasons I cannot fathom,
most (otherwise excellent) Bible commentators have little hesitation in transferring the Father
characteristics listed to Christ when such a thing has no precedence in the previous books of
the New Testament. While being provided with a name would clear up the mystery of the
identity of this divine being who is front and center in John's first recorded vision regarding the
7 "churches", the fact is that commentators declaring the divine narrator to be Christ exposes
the rather bad habit of reading things into Scripture that are not there. Even though such a
method may uphold certain personal doctrinal beliefs, it does not reflect what is actually
written.
So while I cannot deny the possibility (maybe even likelihood) that the narrator of the 7 letters
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is Yeshua, John's book to this point leaves us hanging and does not definitively tell us. In fact,
John's words combined with the prophecy of Zechariah 14 very clearly state that Yehoveh, the
Father, is also coming at the End of Days, even setting foot upon the Mt. of Olives whereby the
mountain splits; something that makes for a mind-numbing mystery when we take it literally (as
it should be taken literally since there is no good reason to see these statements as symbolism
or allegory).
It is my opinion that perhaps what is being revealed by God in these 7 letters is an inscrutable,
ever closer unity between Father and Son as a result of Yeshua's death, resurrection, and
ascension into Heaven. A unity greater than what existed while Christ was on earth. A unity in
which the Father and Son characteristics (and perhaps, substance), which up to now have
separately identifiable attributes, eventually become indistinguishable. A unity of the divine
persons of the Godhead that progresses in much the same way that the Kingdom of God
progresses from little more than an ideal since the day John the Baptist announced the
Kingdom was here, until its physical reality at the entry into the Millennium, and then at its
fullest reality upon the end of the Millennium when the old heavens and earth pass away
(meaning the cosmos in its entirety), and the elements that formed it are melted down and
recreated in a manner in which spiritual Heaven and physical earth seem to meld into one
whereby there is no longer a barrier between the two dimensions as there is in our era. I
cannot say that what I speak of is a certainty; it is much more in the realm of an idea or maybe
even a not-fully-formed thought (so don't pick it apart too much). However my point is not to
explain what happens after the Millennium; rather it is to say that these 7 letters reveal that in a
mysterious way even the Godhead has some kind of transition towards an inexplicable and
greater kind of unity because as we're told Revelation 3:12 even God will have a new name:
KJV
Revelation 3:12 Him that overcometh will I make a pillar in the temple of my God, and
he shall go no more out: and I will write upon him the name of my God, and the name of
the city of my God, which is new Jerusalem, which cometh down out of heaven from my
God: and I will write upon him my new name. I use the KJV here because language
scholars say that this passage is the best most accurate translation from the Greek. And what
we learn is that at a certain time known only to the Father everything will become new and
different. Believers will be new and so we'll get a new name. Jerusalem will be new and so the
city will get a new name. Even God Himself dons a new name. When wrestling with all this we
need to remember to take the term "name" as primarily meaning a set of attributes or
reputation, and only secondarily as meaning a formal name. Or better: the new formal name
describes a set of attributes or reputation.
Therefore as we venture into the next recorded vision given to John in chapter 4 let us remain
true to the text and not read into it what is not there nor ignore or try to explain away what is
there. And especially when it is most difficult to accept what is there on a rational intellectual
level, in light of our vantage point in redemption history when there is so much prophecy yet to
be fulfilled, let us make mental note of what we discover but also allow that which is mystery to
us to remain as such until God reveals the answers.
Open your Bibles to Revelation chapter 4.
READ REVELATION CHAPTER 4 all
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This chapter begins with the words "after these things"; we'll find John using this phrase a
number of times when he introduces another in his series of visions. There is great
disagreement among Bible scholars as how to understand this. That is, does "after these
things" mean (as in our case) what comes next in chronological order after the things of the
vision of chapters 1 - 3 happen? Or does it mean that the vision itself is simply the next vision
in the series of visions that John received, but the contents of the vision don't necessarily occur
in the order of the several visions as they were recorded? That is, the contents of this vision of
chapter 4 could happen before what happens in chapters 1 -3, or later than what happens in
the next vision that comes after the one we just read in Chapter 4. Even more, does the
sequence of the events contained within each vision happen precisely in the order they are
given? Depending on your answer to these questions it will largely determine your doctrine
about how to understand the entire Book of Revelation.
For example: those called Futurists or Dispensationalists (this general category of Believers'
doctrine is most typical of what we call the Evangelical churches today) believe that generally
speaking we should take everything John says in the precise order it is given in the book.
While I can't get into all the nuances that this stance necessarily creates when reading
Revelation, it means to this category of Believers that verse 1 of chapter 4 is speaking of the
Pre-Tribulation Rapture in which Believers are removed from earth. That is, a door to Heaven
is opened, a trumpet is blown, and God speaks the words "come up here" to His earthly
Believers and the Rapture happens. Of course if this is the case, then it would seem that the
Body of Messiah would no longer be present from the time of the events of Revelation chapter
4 until the events of chapter 19 or even perhaps to the end of the book. And so it would also
mean that from this point forward everyone who comes to faith after Revelation 4:1 is seen by
God as in a different category of Believer than those who were raptured away and therefore
they would not be counted as among the traditional Body of Christ. The arguments and counter-
arguments to this are lengthy and complicated and we'll not get deep into it. The point is that
your doctrinal choice about how to understand the order of John's visions and the sequence of
their content will necessarily predetermine how to interpret much of what John says from here
forward; it will put you in a box inside which there is little wiggle room. I find this mindset and
approach to studying and interpreting Revelation unnecessarily rigid and limiting and (if I was a
little cynical) I might wonder if this strict doctrinal approach is little more than a way to
intentionally create doctrinal disparities that allows for the establishment of a different
denomination with its own separate ideology and leadership.
So here's the thing: we'll not make a decision on this issue for now. We'll continue to read
Revelation with an open mind and take it for what it says in the order it says it. Thus this
necessarily means that verse 1 can only be referring to an invitation of God to John, and not
allegorically as an extension and invitation to the entire Body of Christ, because that is what is
says and means in the plain sense.
The "door" to Heaven being opened was much more literal to John and to Jews of his day than
it is to us. For centuries the Hebrews pictured a divide between earth and heaven that is called
the Firmament so there had to be some kind of doorway to gain access between the two. Back
in Genesis we are reminded of Jacob's vision when he envisioned a stairway or a ladder
between heaven and earth. Through this entryway beings from each of the two dimensions
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could, under certain conditions, travel from one to the other. Therefore since God
communicates to us His worshippers within the circumstances and cultures we live, naturally
the vision to the Jewish John would include a doorway into Heaven as his means of access.
John speaks of the voice he heard bidding him to "come up here" as the same as the first
voice that sounded like a trumpet; this may be referring to Revelation 1:10 - 12.
10
I came to
be, in the Spirit, on the Day of the Lord; and I heard behind me a loud voice, like a
trumpet,
11
saying, "Write down what you see on a scroll, and send it to the seven
Messianic communities- Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia
and Laodicea!"
12
I turned around to see who was speaking to me; and when I had
turned, I saw seven gold menorahs;. Both the command to "come up here" and the sound of
the voice as being that of a trumpet reminds us of when Moses was at Mt. Sinai.
Exodus 19:16-20 CJB
16
On the morning of the third day, there was thunder, lightning
and a thick cloud on the mountain. Then a shofar blast sounded so loudly that all the
people in the camp trembled.
17
Moshe brought the people out of the camp to meet God;
they stood near the base of the mountain.
18
Mount Sinai was enveloped in smoke,
because ADONAI descended onto it in fire- its smoke went up like the smoke from a
furnace, and the whole mountain shook violently.

19
As the sound of the shofar grew louder and louder, Moshe spoke; and God answered
him with a voice.
20
ADONAI came down onto Mount Sinai, to the top of the mountain;
then ADONAI called Moshe to the top of the mountain; and Moshe went up.
While one could reasonably say that John remembered from the Holy Scriptures that Mt. Sinai
scene and borrowed from it, instead I choose to see it as a repeating God-pattern of how the
Lord deals with His Prophets and how He ushers some into getting a glimpse of the spiritual
world.
Verse 2 begins: "Immediately I was in the spirit". This verse is also thought by Futurists and
Dispensationalists to refer to a Rapture experience. However I see a couple of important bits of
information that would beg to differ with the Rapture idea on a couple of levels. First, this
directly refers to John and no one else. Second, if we assume as Dispensationalists do that
sequential order of vision and context is maintained throughout Revelation, then we have to
ask why if John was already "in the spirit" in chapter 1, he was said to again be "immediately in
the spirit". In Revelation 1:10-11 we read:
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I came to be, in the Spirit, on the Day of the
Lord; and I heard behind me a loud voice, like a trumpet,
11
saying, "Write down what
you see on a scroll, and send it to the seven Messianic communities- Ephesus, Smyrna,
Pergamum, Thyatira, Sardis, Philadelphia and Laodicea!". Now it is certainly possible that
some time passed between the first and second visions or that the first and second visions are
in no way connected sequentially; it's hard to know. But more fundamentally, what does it
mean for John to be "in the spirit"?
Some translators capitalize "Spirit" indicating that it is a proper name, thus pointing to the Holy
Spirit. Others leave "spirit" in the lower case meaning spirit in a more general sense and
indicating something supernatural; that is, John didn't go to Heaven physically but rather in
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some other ethereal way. I think the matter gets cleared up a little when we notice that bad
habit of English translators once again surface: they will sometimes translate according to
predetermined doctrinal beliefs (perhaps subconsciously) and not necessarily according to
what the Greek actually says. In our case the Greek definite article....that is, the word
"the"....does not appear before the word "spirit". So the phrase actually reads "in spirit" and not
"in THE Spirit"; big difference. "In spirit" means something out of body and supernatural, but
otherwise undefined; while "In THE Spirit" refers to a spiritual being or entity of some sort. So
we shall stick with the original Greek and understand that John entered into some type of
ecstatic, spiritual state but no direct connection with the Holy Spirit is being suggested.
Ezekiel makes a similar claim as being in the spirit when he is shown the new Jerusalem, but it
is not at all evident that a translation from one kind of body into another has occurred to
Ezekiel or to John as is the general Christian viewpoint of what happens to Believers in the
Rapture experience. So John has not experienced a Rapture in this verse anymore than did
Ezekiel, and there doesn't seem to be any reasonable connection between verses 1 and 2 to
the general Rapture of all Believers that is yet to come.
In this vision once John is transported in spirit through a cosmic doorway into Heaven he
immediately sees a throne and he sees the One who is sitting on it. This is an obvious allusion
to the vision of Daniel 7. (Dan. 7:9 CJB)
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"As I watched, thrones were set in place; and the
Ancient One took his seat. His clothing was white as snow, the hair on his head was like
pure wool. His throne was fiery flames, with wheels of burning fire. So John is seeing
what Daniel was seeing; or it least it is exactly the same setting. Please note: The One, which
is short for Ancient One, is God the Father and NOT God the Son.
Then to begin verse 3 we read about the Father's appearance as similar to jasper and
carnelian, which is also called sardius (please note that the CJB incorrectly uses diamonds and
rubies), and there is a rainbow around the throne with the appearance of emerald. I cannot
stress enough that while we commonly refer to John's era, and to the era of Christ and all the
Apostles, as the New Testament era, that is a misleading characterization because that is
certainly not how any of the New Testament writers would have thought of it. Rather there was
not such thing as a New Testament yet and none was being contemplated. So calling that time
the New Testament era is another anachronism that is sloppily used in our day and it creates a
false impression. For Jews living in that era, they would think of themselves as still living in
what we would call the Old Testament era since it is the first and the only Testament existing at
that time. Thus as regards their religion and their national expectations, they looked to the Old
Testament and the Prophets. Here in this verse we'll see an unexpected connection to John's
vision and the Torah.
The jasper, carnelian and emerald that are mentioned are selected for a very critical reason;
they are explicitly representative of 3 tribes of Israel and those exact stones are present on the
High Priest's breastplate (this is found in Exodus chapter 28). As you might recall each of the
12 tribes was assigned a certain precious or semi-precious stone to represent that tribe and
each of those stones was arranged in 4 rows of 3 and fastened to the High Priest's special
breastplate. It is fascinating that jasper and carnelian are the last stone and the first stone on
the breastplate, respectively. Jasper represents the youngest son of Jacob, Benjamin, and
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carnelian the eldest: Reuben. And in whose presence are these stones in John's vision? In the
presence of the First and the Last; the God of Creation. But then it gets even better; the
rainbow around God's throne is said to be the color of emerald. Emerald is the 4th stone on the
High Priest's breastplate and it represents the Tribe of Judah. And who is the most famous
person ever to come from the Tribe of Judah? Yeshua HaMashiach; Jesus the Christ.
Also notice this (something we've talked about before); carnelian and jasper representing the
first and the last of the 12 tribes forms a common literary vehicle in Hebrew grammar called a
merism. A merism is when you have a group of things but it is represented by speaking only of
the first thing and the last thing in the group. The idea is that it is a short cut from mentioning
every single thing in that group. For instance, in English we might say "everything from A to Z".
We don't just mean items A and Z; we mean A, Z and everything in between. That is a merism.
So by saying that God Himself had the appearance of jasper and carnelian, which is an
obvious reference to the stones on the High Priest's breastplate (obvious if you have studied
the Torah), then it is a definite reference to the 12 Tribes of Israel that is somehow manifested
in the very appearance of the One sitting on the Throne. Add to that the emerald color of the
Rainbow (the Rainbow was a reminder of God's mercy that He would never destroy the earth
by flood again) and that emerald is the stone representing the Tribe of Judah (Christ's tribe),
and we see the unmistakable symbolic connections between God, Christ as the Lion of Judah,
and the 12 Tribes of Israel in John's vision.
Moving on to verse 4 the symbolism involving Israel continues. We are told that seated around
the throne of the Father were 24 elders sitting on their own thrones, clothed in white garments,
and wearing crowns of gold. The easiest part of this passage to decipher is the white garments
and the crowns. White garments always symbolize ritual purity. The crowns are symbolic of
those who have been admitted into the Kingdom of God, and sitting on thrones is because we
are explicitly told that Believers will be given crowns and the authority to rule alongside King
Yeshua in the Kingdom. Such symbolism of crowns for the righteous is not a Christian
innovation at all; it was already a well established and accepted principle within Judaism. In the
Talmud Berakhot 17a we read this: In the olam haba (the world to come).....the righteous
sit with their crowns upon their heads and feast on the Shekinah..."
But what of the 24 elders? Who are they and what do they represent and why 24 of them?
There are various reasonable thoughts on these, but I think the answer is clear if one can get
beyond standard Christian doctrine that thinks only in terms of gentiles.
One line of thought is that the number of 24 represents two times the number 12. The number
12 was seen as a divine number, and therefore included a measure of perfection and also
represents a special kind of completion as concerns redemption. Another thought is that the 24
elders are the 12 tribal leaders of Israel plus the 12 Apostles (and there are several other
scenarios as well). However when we understand the symbolism of the jasper, carnelian, and
emerald in the previous verse as representing attributes of Israel, then we must look to the
same regarding the 24 sitting on thrones. During the times when the Temple stood there were
established 24 courses of priests and Levites to serve at the Temple; this organizational
structure continued until the destruction of the first Temple by Babylon. It was reestablished
with the reconstruction of the Temple and then continued until the Roman destruction of the
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2nd Temple in 70 A.D. Each course was 2 weeks in duration and so every Priest and Levite
served 2 weeks per year at the Temple and the rest of the time they lived the lives of common
folk. Knowing exactly when they would serve and for how long allowed them to farm, raise
livestock, grow grapes, ply a trade, etc. all the rest of the time so that they could support their
families. I have no doubt that while these 24 elders in John's vision are Believers and could
also be saved Levites and Priests, at the least they are Believers who serve God (in the same
manner as did the Levites and Priests) as their thrones are arranged around God's throne.
Next in verse 5 we read of John witnessing lightening, voices, and thunder emitting from God's
Throne. Where have we heard this before? Although I've already quoted it today, it bears
repeating: Exodus 19:16-19 CJB
16
On the morning of the third day, there was thunder,
lightning and a thick cloud on the mountain. Then a shofar blast sounded so loudly that
all the people in the camp trembled.
17
Moshe brought the people out of the camp to
meet God; they stood near the base of the mountain.
18
Mount Sinai was enveloped in
smoke, because ADONAI descended onto it in fire- its smoke went up like the smoke
from a furnace, and the whole mountain shook violently.
19
As the sound of the shofar
grew louder and louder, Moshe spoke; and God answered him with a voice . So the
Hebrew motif of Israel's past and present continue in John's vision. Thunder, lightening and
voices are all standard biblical phenomena associated with a theophany: an appearance of
God. Along with the thunder, lightening and voices were 7 fiery torches that represent the 7
spirits of God. If you'll recall from Revelation chapter 1 we had similar symbols but they
represented different things. There the 7 fiery torches, or lamps, represented the 7 Believing
congregations of Asia. Here they represent what is called the 7 spirits of God.
In our introduction to Revelation I asked you to watch for the avalanche of sevens that we
would see throughout the book. Since seven in the ideal number, and the number of divine
completion and perfection and (especially to be noticed in this case) also the divine number of
finality, it is fitting that in the book of the Bible that deals with the finality of human history and
redemption that we'd see all these sevens. Thus while there are other possibilities, I believe
the 7 spirits spoken of in verse 5 represent the complete work of the Holy Spirit of God.
As the vision continues to unfurl John saw something like a glass sea of crystal. The wording
here is important; it is NOT "a sea of glass", instead it is "a glass sea". And this glass sea has
the look of crystal. There's been many attempts to understand the symbolism of this verse up
to and including that in ancient Israel's history the Canaanite god of the sea was Yam and not
coincidentally the Hebrew word for sea is yam. Thus some Bible scholars think that this
passage is somehow invoking the pagan god of the sea before the Lord. Honestly, even
though some pretty smart modern Bible scholars think this is a real possibility I find it absurd.
Not only are the Jews of John's day centuries and centuries removed from the era of dealing
with Canaanites and their pagan god systems, but for God to intend to use a pagan god
symbol under His holy throne makes no sense. However I think the reason there is so much
trouble trying to decipher this mention of a glass sea is once again due to lack of Torah
knowledge.
In Solomon's era a large brass laver of water for ritual washing purposes was set in the Temple
area for priests to use; it was known as The Molten Sea. It was huge; like an elaborate above
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ground swimming pool. And what do we find before God, in His heavenly Temple next to His
throne? Something called a glass sea. And who was present around His throne but 24 priests
and Levites who were those that used The Sea for ritual purification. So let me sum this up: if
we go back to the symbolic elements used in the Torah for service to God, then every symbol
we find so far in John's vision of Revelation 4 reappears. Now with no offense intended, this
not something that the Christian Church can comprehend or wants to hear because according
to most denominational doctrines gentile Christians are now God's people and the Jews have
been rejected. All the promises and blessings that were made for Israel, now belong to the
Church. So any Jewish or Hebrew symbols in the New Testament, let alone in Heaven in the
Book of Revelation, are most unwelcome. And yet John's vision of Heaven and of Believers in
Heaven and of God in Heaven is only understandable in the context of Israel, the tribes of
Israel, the Temple and the Levite Priesthood.
But wait: there's more! Verses 6, 7 and 8 speak of 4 living creatures who were in the middle of
the throne and around God's throne. Each one had a separate and distinct identity. The first
one resembled a lion, the second an ox, the third had the face of a man, and the forth an
eagle. I just love talking about this. I'm going to draw heavily on a lesson I put together years
ago to explain the significance of these strange creatures.
Nothing in the Bible stands alone; it’s all connected. To demonstrate this listen to Ezekiel 1:10.
Ezekiel was a prophet that lived about 700 years after the time of Moses and about the same
amount of time before the Apostle John wrote Revelation. The vision Ezekiel had in the first
chapter of his book begins with a view of Heaven and God’s throne area, and it speaks about
four living creatures. These living creatures had wings and 4 faces. Ezekiel 1, verse 10:
“…as for the appearance of their faces), they had human faces in front, each of the four
had a lion’s face on the right, each had a Bull’s face on the left, and each of the four
had an eagle’s face toward the rear”.
Please note that a Bull and an Ox were interchangeable symbols. And we’re told that
wherever the Spirit of God went, the 4 living beings went.
In the time of the Exodus the placement of the 12 tribes around the Wilderness Tabernacle had
tremendous prophetic symbolism and meaning; and it denoted a tribal pecking order. As with
the Priest's Breastplate, the 12 tribes were divided into 4 groups of 3 tribes. The 3-tribe group
was assigned a specific, and permanent, side of the Tabernacle on which they were to camp,
and it was given according to compass directions. Each of the 3-tribe groups had a dominant
leader tribe so there were 4 leader tribes in all: Reuben, Dan, Judah, and Ephraim. Each of the
4 dominant leader tribes had a specific symbol, an emblem placed upon a banner, by which
they were known (in fact all 12 tribes did). We all know the symbol of Judah is the Lion…..we
even call Christ the Lion of Judah. So the tribe of Ephraim’s symbol was a male calf or better a
Bull, sometimes shown as a male Ox. Dan’s tribal symbol is a little more of a mystery, as it the
tribe itself; at times it was a snake, at other times a flying snake, and more traditionally it has
been accepted that it was an Eagle. Rueben’s symbol was a man, a human being.
So the 4 dominant leader tribes, which represented all 12 tribes, each had a symbol: one was
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a Lion, one was an Eagle, another a Bull or Ox, and the last was a man or human. And these
tribes surrounded God’s earthly dwelling place, God's throne on earth, the Wilderness
Tabernacle. They protected the Sanctuary of God from outsiders and the Lord protected them
from their enemies.
The 4 Living Creatures of John's vision in Heaven had the faces of a Lion, an Eagle, a Bull,
and a man. Now where did we just see those same symbols? Right! Those were the
representative symbols of the 4 dominant tribes of Israel. Coincidence? Hardly. The
connections between the earthly physical Israel and the Heavenly throne room of God are
unmistakable provided we don't insist on allegorizing them away or ignoring them altogether.
These strange creatures were said to have 6 wings and were full of eyes. This is probably an
allusion to Isaiah's vision from Isaiah chapter 6.
CJB
Isaiah 6:1 In the year of King 'Uziyahu's death I saw Adonai sitting on a high, lofty
throne! The hem of his robe filled the temple.
2
S'rafim stood over him, each with six
wings- two for covering his face, two for covering his feet and two for flying.
3
They
were crying out to each other, "More holy than the holiest holiness is ADONAI-Tzva'ot!
The whole earth is filled with his glory!"
While John doesn't give these creatures a name, Isaiah calls then Seraphim. And we also see
Isaiah speak about how these beings constantly extolled God's holiness. Thus among Isaiah,
Ezekiel and John we get a combined picture of these guardian spirit beings surrounding God's
throne. That the creatures were full of eyes indicates that they see everything and know
everything; nothing escapes their gaze. They never pause in their watchfulness over God
Himself or over His creation. But they also never pause in their worship and praise of God. And
neither should we.
We'll finish up chapter 4 next time and get well into chapter 5.
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