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Rev_4:1. Μετὰ τοῦτα εἰδον . The formula marks the entrance of a new vision, and that, too, a greater or more important one,[1649] while the formula ΚΑῚ ΕἾΔΟΝ introduces the various individual features represented in the course of a larger main picture.[1650] The formula ΚΑῚ ΕἾΔΟΝ , Rev_13:1 and Rev_17:3, stands at the beginning of an entirely new important division, and is therefore regular, because in both passages the opening of a new scene is indicated by the entire preceding verse, which in a measure prevents there the ΜΕΤᾺ ΤΑῦΤΑ . But since by the ΜΕΤᾺ ΤΑῦΤΑ the vision now following is distinguished from what is completed in Rev_3:22,—the ΤΑῦΤΑ referring back to the entire vision in Rev_1:10 to Rev_3:22,—it is in no way indicated that between Rev_3:22 and Rev_4:1 there is a space in which John was not “in the Spirit,” but in his ordinary consciousness, and perhaps penned the seven epistles. Thus Beng.: “John always comprehended one part after another in sight and hearing, and immediately wrote it.” Cf. also Aret., Grot., Calov., Hengstenb.; and, against the latter, Ebrard’s correct protest. Even De Wette, who nevertheless correctly acknowledges that John is already (Rev_4:1) “in Spirit,” viz., from Rev_1:10, fixes the committing of the seven epistles to writing between Rev_3:22 and Rev_4:1. But nowhere in the course of the entire revelation (Rev_1:10 to Rev_22:16) is any temporary return from the ecstatic condition to ordinary consciousness conceivable, and therefore a partial noting-down is nowhere possible. The ΕἾΔΟΝ , Rev_4:1, undoubtedly indicates that the “being in Spirit” beginning with Rev_1:10 continues unbroken;[1651] and from Rev_4:1 to the close of the entire revelation, an interruption of the ecstatic consciousness can nowhere be admitted, since the vision which follows always is developed from that which precedes.[1652] There is only one “being in Spirit,”[1653] in which John beheld the entire revelation with all its changing, yet coherent, scenes.
ΘΎΡΑ ἨΝΕῼΓΜ . ἘΝ Τ . ΟὐΡΑΝῼ . The opening of heaven[1654] is explained by means of a door, from the fact neither that heaven is regarded a firm arch,[1655] nor that John is to enter heaven,[1656] nor that heaven appears as a temple;[1657] but that heaven is the house,[1658] the palace of God (in which he is enthroned, Psa_11:4; Psa_18:7; Psa_29:9).[1659]
Ἡ ΦΩΝῊ , Κ . Τ . Λ . Not the voice of Christ,[1660] who indeed had spoken (chs. 2., 3.)[1661] after the first voice,[1662] but the voice first heard, which already (Rev_1:10) is no further defined, and here also cannot be further designated than as it is identical with the former.
ΛΈΓΩΝ . The construction “according to sense”[1663] is especially easy with the ΛΕΓΩΝ [1664] introducing the direct address.[1665]
ἈΝΑΒΆ . With respect to the form, cf. Act_12:7; Mar_15:30 (var.); Eph_5:17. Winer, p. 76. John ascending to heaven and to the things there to be seen, through the door opened on this account, which he beheld in Rev_4:1, is immediately present in spirit[1666] at the significant representation of that which is henceforth to happen.[1667] Klief., in violation of the context, asserts that a more elevated station is meant, from which John could look as well through the opened door into heaven, as also to a greater distance upon earth.
καὶ δεἰξώ , κ . τ . λ . Thus the heavenly voice speaks, although the person to whom it belongs cannot be more definitely known,—as in later visions, where, however, the same angel does not everywhere appear as interpreter, and “show,”—because the voice sounds forth in the name of the personal God himself, who, nevertheless, is efficacious beneath the one who shows (Rev_1:1), and causes also the prophet to be in the Spirit (cf. Rev_4:2).
ἃ δεῖ γεν . Cf. Rev_1:1.
μετὰ ταῦτα , as Rev_1:19.
[1649] Rev_7:1; Rev_7:9, Rev_15:5, Rev_18:1.
[1650] Rev_5:1; Rev_5:6; Rev_5:11, Rev_6:1; Rev_6:5; Rev_6:8-9; Rev_6:12, Rev_8:2; Rev_8:13, Rev_9:1, Rev_10:1, Rev_13:11, Rev_14:6; Rev_14:14, Rev_15:1-2, Rev_17:6, Rev_19:11; Rev_19:17; Rev_19:19, Rev_20:1; Rev_20:4; Rev_20:11, Rev_21:1.
[1651] Rev_4:2 does not contradict this, if only we do not, like Hengstenb., identify the being “in Spirit” and “in heaven.”
[1652] Cf. Introduction, p. 12 sqq.
[1653] Rev_1:10.
[1654] Cf. Eze_1:11; Mat_3:16; Act_10:11.
[1655] Heinr.
[1656] De Wette. Cf. Grot.
[1657] Vitr., Züll.
[1658] Gen_28:17.
[1659] Cf. Eichh.
[1660] Hengstenb., Klief., etc.
[1661] Cf. Rev_1:17 sqq.
[1662] Rev_1:10.
[1663] Cf. Rev_4:8; Rev_11:15; Rev_19:14; Eph_4:18; Mar_9:26. Winer, p. 489.
[1664] ìÅàîÉø .
[1665] Cf., besides, Winer, p. 560.
[1666] Cf. Rev_4:2.
[1667] Cf. καὶ δείξω , κ . τ . λ .