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Rev_4:2. εὐθέως ἐγενόμην ἐν πνεύαατι . The asyndeton emphasizes the significance of the εὐθέως . After John has heard the voice, Rev_4:1, he is immediately—and that too because of the voice[1668]—“in the Spirit,” and thereby made capable of ascending into heaven, and beholding the objects there presented. Although in Rev_4:1, John is already ἐν πνεύματι , i.e., in such a condition that he beholds the opened door, and can hear the heavenly voice, yet the mode of presentation, Rev_4:2, which, considered in itself alone, can designate the entire recent entrance of the ecstatic condition, has its justification in that an entirely new elevation of prophetic ecstasy belongs thereto, whereby John can ascend in spirit to heaven, and behold what is there shown him. Hence De Wette and Ebrard properly compare with this, Eze_11:5. Even Hengstenb.[1669] has to acknowledge, that, while Rev_4:2 designates “the complete entrance into the state of ecstasy,” yet Rev_4:1 already is to be regarded a “preparation” to this condition.
Züll., incorrectly, just as Rev_1:10 : “I was there [in heaven] by ecstasy.”
In rapid succession directly follows the description of that which is presented to the view of the one drawn into heaven: καὶ ἰδοὺ , θρόνος ἔκειτο , κ . τ . λ . To this entire description, there is a parallel in the Pirke, R. Elieser,[1670] which is very instructive, because it shows how differently, with many similar features, the O. T. types[1671] appear in a N. T. prophet, and the rabbins:[1672] “Four bands of ministering angels praise God. The first is of Michael, on the right; the second, of Gabriel, on the left; the third, of Uriel, before him; the fourth, of Raphael, behind him. But the shekinah of God is in the centre, and he himself is seated on a lofty, elevated throne; and his seat is high, suspended in the air. The splendor of his magnificence is like Chasmal (Eze_1:4). Upon his head is placed a crown, and upon his brow a diadem with Schemhamphorasch. His eyes go through the whole earth; a part of them is fire, but a part hail. On his right is life; on his left, death; and a fiery sceptre is in his hand. Before him is stretched out a veil ( ôøëú ), and seven angels who were created from the beginning minister before him within the veil. But that which is called ôøâåã , and the footstool of his feet, are like fire and lightning, and shine beneath the throne of his glory like sapphire and fire. About his throne are righteousness and judgment. The place of his throne is that of the seven clouds surrounding him with glory; and the wheel of his chariot, and the cherub, and the living ones give to him glory. His throne is like sapphire, and at his feet are four living ones, each of whom has four faces, and as many wings. When God speaks from the east, this is done between the two cherubim with the face of a man; when from the south, then between the two cherubim with the face of a lion; when from the west, then between the two cherubim with the face of an ox; when from the north, then between the two cherubim with the face of an eagle.
The living ones also stand beside the throne of glory, yet they know not the place of his glory. The living ones stand also in fear and trembling, in horror and agitation, and from this agitation of their faces, a river of fire flows forth before them. Of the two seraphim, one stands at God’s right hand, another at his left. Each has six wings; with two they cover their face, lest they may see the face of the shekinah; with two they cover their feet, lest the feet may see the shekinah, and immediately be able to find his footstep; but with two they fly, dread and sanctify his great name. One cries out, and another replies, saying, etc.
And the living ones stand beside his glory, yet they know not the place of his glory, but in every place where his glory is, they cry and say, Blessed be the glory of God in its place.”
θρόνος -g0- ἔκειτο -g0-. The expression κεῖσθαι indicates neither an especial breadth of the throne,[1673] nor that it rests upon the cherubim,[1674] because the word here, as in Jer_24:1, LXX.; Joh_2:6; Joh_19:29, and in the classics,[1675] expresses the simple idea of “being placed.”[1676]
ΚΑῚ ἘΠῚ ΤῸΝ ΘΡΌΝΟΝ ΚΑΘΉΜΕΝΟς . The mode of representation itself, according to which the reference here is to “one sitting,” and in Rev_4:3,[1677] the one mentioned in Rev_4:2 is described simply as “the sitting one,” shows that John does not mention this sitting one more definitely, because he wishes here to do nothing more than with perfect fidelity to report the vision which he has had.[1678] In Rev_1:12 sqq., also, he has not expressly mentioned the manifestation of Christ. Utterly preposterous is the declaration of Heinr.: “The name seems to have been omitted only by carelessness in writing, which is especially conspicuous in this entire chapter.” Just as impertinent is the allusion to the Jewish dread of uttering the name of God.[1679] Suitable in itself to John would be the explanation of Herder: “To name him, the soul has no image, language no word;”[1680] but even this is not here applicable, as John in general, even where he definitely mentions the vision here described, expressly calls God the enthroned one.[1681] These passages show at the same time that the enthroned one is regarded[1682] not as the Triune God,[1683] but as God the Father, in distinction from the Son,[1684] and the Spirit.[1685] So Alcas., Stern, Grot., Wetst., Vitr., Beng., Hengstenb., etc.
[1668] C. a Lap., Beng., etc.
[1669] Cf. on Rev_4:1.
[1670] 100:4 in Schöttgen.
[1671] Isaiah 6; Ezekiel 1; Dan_7:9 sqq.; 1Ki_22:29.
[1672] Cf. also R. Rocholl, Ueber Merkabah., Zeitschr. f. Luther. Theolog., 1875, p. 393 sqq.
[1673] Beng.
[1674] Hengstenb. Cf. Rev_4:6.
[1675] Cf. Meyer on Joh_2:6.
[1676] De Wette, Ebrard.
[1677] Cf. Rev_4:11; Rev_5:1.
[1678] Cf. Hengstenb.
[1679] Eichh., Ew.
[1680] Cf. Aret., De Wette, etc.
[1681] Rev_7:10; Rev_7:15, Rev_12:5, Rev_19:4, Rev_22:1.
[1682] Cf. Rev_1:1; 2Co_13:13.
[1683] N. de Lyra, C. a Lap., Calov.
[1684] “The Lamb,” Rev_5:6 sqq.
[1685] Cf. Rev_4:5.