A.T. Robertson Commentary Revelation 4

After these things (μετα ταυτα). Change in the panorama, not chronology (7:1,9; 15:5; 18:1; 19:1). This vision is of heaven, not of earth as was true of chapters Re 1; 2. The first vision of Christ and the messages to the seven churches began in 1:12f. This new vision of the throne in heaven (4:1-11) succeeds that to which it here alludes.

I saw (ειδον). Second aorist active indicative of οραω.

Behold (ιδου). Exclamation of vivid emotion as John looked. No effect on the structure and nominative case θυρα (door) follows it.

Opened (ηνεωιγμενη). Perfect (triple reduplication) passive participle of ανοιγω as in 3:8 (door of opportunity) and 3:20 (door of the heart), here the door of revelation (Swete).

In heaven (εν τω ουρανω). As in Eze 1:1; Mr 1:10; John 1:51. In Revelation always in singular except 12:12.

The first (η πρωτη). Reference is to 1:10.

Speaking (λαλουσης). From λαλεω, rather λεγουσης of 1:10 from λεγω, both agreeing with σαλπιγγος (trumpet).

Saying (λεγων). Present active participle of λεγω repeating the idea of λαλουσης, but in the nominative masculine singular construed with φωνη (feminine singular), construction according to sense because of the person behind the voice as in 11:15; 19:14.

Come up (αναβα). Short Koine form for αναβηθ (second aorist active imperative second person singular of αναβαινω).

Hither (ωδε). Originally "here," but vernacular use (John 6:25; John 10:27).

I will show (δειξω). Future active of δεικνυμ in same sense in 1:1.

Hereafter (μετα ταυτα). Some editors (Westcott and Hort) connect these words with the beginning of verse 2.

Straightway I was in the Spirit (ευθεως εγενομην εν πνευματ). But John had already "come to be in the Spirit" (1:10, the very same phrase). Perhaps here effective aorist middle indicative while ingressive aorist in 1:10 (sequel or result, not entrance), "At once I found myself in the Spirit" (Swete), not "I came to be in the Spirit" as in 1:10.

Was set (εκειτο). Imperfect middle of κειμα, old verb, used as passive of τιθημ. As the vision opens John sees the throne already in place as the first thing in heaven. This bold imagery comes chiefly from 1 Kings 22:19; Isaiah 6:1ff.; Ezekiel 1:26–28; Daniel 7:9f. One should not forget that this language is glorious imagery, not actual objects in heaven. God is spirit. The picture of God on the throne is common in the O.T. and the N.T. (Matthew 5:34f.; 23:22; Hebrews 1:3 and in nearly every chapter in the Revelation, 1:4, etc.). The use of καθημενος (sitting) for the name of God is like the Hebrew avoidance of the name Jahweh and is distinguished from the Son in 6:16; 7:10.

Upon the throne (επ τον θρονον). Επ with the accusative, as in 4:4; 6:2,4f.; 11:16; 20:4, but in verses 9,10, 4:1,7,13; 6:16; 7:15 we have επ του θρονου (genitive), while in 7:10; 19:14; 21:5 we have επ τω θρονω (locative) with no great distinction in the resultant idea.

To look upon (ορασε). Locative case of ορασις, old word (from οραω, to see) for appearance (in appearance) as in Eze 1:5,26.

Like a jasper stone (ομοιος ιασπιδ). Associative-instrumental case of ιασπις, old word (Persian), used for stones of different colors, one opaque like opal, one translucent (21:11,18f., possibly here, only N.T. examples), one a red or yellow stone (Isaiah 54:12). Some even take it for the diamond. Certainly not our cheap modern jasper.

A sardius (σαρδιω). Old word, in N.T. only here and 21:20. The carnelian or other red stone, derived from Sardis (Pliny).

Rainbow (ιρις). Old word, in N.T. only here and 10:1. From Eze 1:28.

An emerald (σμαραγδινω). Adjective (from σμαραγδος, Revelation 21:19), of emerald (supply λιθω), in associative instrumental case after ομοιος. John sees no form for God (Exodus 24:10), but only the brilliant flashing gems. "In the vision the flashing lustre of the ιασπις and the fiery red of the σαρδ are relieved by the halo (ιρις) of emerald which encircled the Throne" (Swete). A complete circle.

Round about the throne (κυκλοθεν του θρονου). Here as a preposition with the genitive, though only adverb in 4:8 (only N.T. examples save Textus Rec. in 5:11).

Four and twenty thrones (θρονο εικοσ τεσσαρες). So P Q, but Aleph A have accusative θρονους (supply ειδον from 4:1) and τεσσαρες (late accusative in -ες). This further circle of thrones beyond the great throne.

I saw four and twenty elders (εικοσ τεσσαρας πρεσβυτερους). No ειδον in the text, but the accusative case calls for it. Twenty-four as a symbolic number occurs only in this book and only for these elders (4:4,10; 5:8; 11:16; 19:4). We do not really know why this number is chosen, perhaps two elders for each tribe, perhaps the twelve tribes and the twelve apostles (Judaism and Christianity), perhaps the twenty-four courses of the sons of Aaron (1 Chronicles 24:1–19), perhaps some angelic rank (Colossians 1:16) of which we know nothing. Cf. Ephesians 2:6.

Sitting (καθημενους). Upon their thrones.

Arrayed (περιβεβλημενους). Perfect passive participle of περιβαλλω (to throw around).

In white garments (ιματιοις λευκοις). Locative case here as in 3:5 (with εν), though accusative in 7:9,13.

Crowns of gold (στεφανους χρυσους). Accusative case again like πρεσβυτερους after ειδον (4:1), not ιδου. In 19:14 εχων (having) is added. John uses διαδημα (diadem) for the kingly crown in 12:3; 13:1; 19:12, but it is not certain that the old distinction between διαδεμ as the kingly crown and στεφανος as the victor's wreath is always observed in late Greek.

Out of the throne (εκ του θρονου). Back to the throne itself. The imagery is kin to that in Ex 19:16; 24:9f.; Ezekiel 1:22,27.

Proceed (εκπορευοντα). Graphic historical present.

Lightnings and voices and thunders (αστραπα κα φωνα κα βροντα). So exactly in 11:19; 16:18, but in 8:5 with βροντα first, αστραπα last, all old and common words. "The thunderstorm is in Hebrew poetry a familiar symbol of the Divine power: cf., e.g., 1 Samuel 2:10; Psalms 18:9f.; Job 37:4f." (Swete).

Seven lamps of fire (επτα λαμπαδες πυρος). Return to the nominative (ιδου, not ειδον) with ησαν (were) understood. Metaphor drawn from Eze 1:13; Zechariah 4:12f.. Our word "lamp," but here a torch as in 8:10, identified with the Holy Spirit (the Seven Spirits of God) as in 1:4; 3:1, not λυχνια (lampstands) as in 1:12,20, nor λυχνος a hand-lamp with oil (Matthew 5:15). "These torches blaze perpetually before the throne of God" (Swete).