The Meaning of Revelation 4:2 Explained

Revelation 4:2

KJV: And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne.

YLT: and immediately I was in the Spirit, and lo, a throne was set in the heaven, and upon the throne is one sitting,

Darby: Immediately I became in the Spirit; and behold, a throne stood in the heaven, and upon the throne one sitting,

ASV: Straightway I was in the Spirit: and behold, there was a throne set in heaven, and one sitting upon the throne;

KJV Reverse Interlinear

And  immediately  I was  in  the spirit:  and,  behold,  a throne  was set  in  heaven,  and  [one] sat  on  the throne. 

What does Revelation 4:2 Mean?

Verse Meaning

As soon as John heard this invitation, he entered another visionary state (cf. Revelation 1:10). His body remained on the earth, but he saw a throne and someone sitting on it in heaven (cf. Ezekiel 11:1; Ezekiel 11:5). [1] "Throne" occurs45 times in Revelation and only15 times in the rest of the New Testament. The tense of the Greek verb translated "sitting" (present participle here and in Revelation 4:3) suggests continuous sitting. The person on the throne was undoubtedly God the Father (cf. Revelation 4:5; Revelation 5:5; Revelation 5:7; Revelation 6:16; Revelation 7:10; Revelation 19:4). John apparently saw a very large room with a throne in the center of it and someone sitting on the throne (cf. 1 Kings 22:19; 2 Chronicles 18:18; Psalm 11:4; Psalm 47:8; Isaiah 6:1; Ezekiel 1:26; Daniel 7:9).
" Daniel , the prophet, saw the same glorious sight ( Daniel 7): the Ancient of Days enthroned, and "One like unto a son of man brought near before him" and given "dominion, and glory, and a kingdom, that all the peoples, and languages should serve him."" [2]
This was probably a room in the heavenly temple since later John also saw the golden altar of incense and the ark of the covenant there ( Revelation 8:3; Revelation 11:19).
"The major focus of chapter4upon the throne is its symbolism of God"s sovereignty exercised in judgment. From this point of origination proceeds the outworking of God"s wrath described in the body of the Apocalypse (cf. Revelation 6:10; Revelation 6:16-17; Revelation 14:7; Revelation 15:1; Revelation 16:5; Revelation 16:19; Revelation 18:20; Revelation 19:2; Revelation 19:11). Though evil reigns for a time on earth, God will ultimately prevail." [3]
Some pretribulational commentators have seen a representation of the rapture of the church in this verse. They view John entering heaven in his vision as symbolic of Christians entering heaven at the Rapture. [4] This is probably reading too much into the text since it was John himself who entered heaven, and he entered heaven in a vision, not in reality.
The absence of specific reference to the Rapture in Revelation has led some (posttribulational) interpreters to conclude that it will occur at the Second Coming, following the Tribulation judgments. Yet the differences between the Rapture and the Second Coming, as various Scriptures refer to these events, make this extremely improbable (cf. John 14:1-3, 1 Corinthians 15:50-58, and 1 Thessalonians 4:13-18 with Revelation 19). The unusual absence of reference to the Rapture may be due to God"s purpose in chapters4-19 , namely, to focus on the judgments coming on unbelievers culminating in the Second Coming. There are20 references to the church in chapters1-3but none until Revelation 22:17. This strongly implies that the church is not on earth during the Tribulation. Evidently the Rapture takes place between chapters3,4.

Context Summary

Revelation 4:1-11 - "a Throne Set In Heaven"
The vision of the ascended Lord introduced the seven letters to the churches, so the visions of this and the next chapters introduce the seven seals. They resemble the frontispiece or illuminated capitals of the old missals. There is no form for the Divine Being. God is Spirit, and His glory can only be hinted at by appropriate imagery. His being should excite emotions in our spirit similar to those which these objects excite in our mind. The jasper with its transparent brilliance, the sardine or cornelian with its fiery red, the emerald with its refreshing beauty, are laid under contribution to describe what cannot be described. The throne bespeaks majestic authority and power. The worship of the elders reflects that of Israel and the Church, Revelation 21:12; Revelation 21:14; the thunder, God's awful holiness; the seven lamps, the searching, cleansing purity of His Spirit; the glassy sea, the mystery of His ways; the four living creatures, the homage of creation.
Here is the song of creation, Revelation 4:11. Originally all things did the will of God, and if creation is now subject to vanity, some day it will be delivered into the glorious liberty of the sons of God, and God's will shall be done on earth as it is in heaven. Notice that the will of God brought all things into existence, and that that will guarantees their ultimate redemption. [source]

Chapter Summary: Revelation 4

1  John sees the throne of God in heaven
4  The twenty-four elders
6  The four beasts full of eyes before and behind
10  The elders lay down their crowns, and worship him who sat on the throne

Greek Commentary for Revelation 4:2

Straightway I was in the Spirit [ευτεως εγενομην εν πνευματι]
But John had already “come to be in the Spirit” (Revelation 1:10, the very same phrase). Perhaps here effective aorist middle indicative while ingressive aorist in Revelation 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 Revelation 1:10. [source]
Was set [εκειτο]
Imperfect middle of κειμαι — keimai old verb, used as passive of τιτημι — tithēmi 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 6:1.; Ezekiel 1:26-28; Daniel 7:9. 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 5:34.; Matthew 23:22; Hebrews 1:3 and in nearly every chapter in the Revelation, Revelation 1:4, etc.). The use of κατημενος — kathēmenos (sitting) for the name of God is like the Hebrew avoidance of the name επι τον τρονον — Jahweh and is distinguished from the Son in Revelation 6:16; Revelation 7:10.Upon the throne (Επι — epi ton thronon). επι του τρονου — Epi with the accusative, as in Revelation 4:4; Revelation 6:2, Revelation 6:4.; Revelation 11:16; Revelation 20:4, but in Revelation 4:9, Revelation 4:10; Revelation 5:1, Revelation 5:7; Revelation 6:16; Revelation 7:15 we have επι τωι τρονωι — epi tou thronou (genitive), while in Revelation 7:10; Revelation 19:4; Revelation 21:5 we have epi tōi thronōi (locative) with no great distinction in the resultant idea. [source]
Upon the throne [Επι]
επι του τρονου — Epi with the accusative, as in Revelation 4:4; Revelation 6:2, Revelation 6:4.; Revelation 11:16; Revelation 20:4, but in Revelation 4:9, Revelation 4:10; Revelation 5:1, Revelation 5:7; Revelation 6:16; Revelation 7:15 we have επι τωι τρονωι — epi tou thronou (genitive), while in Revelation 7:10; Revelation 19:4; Revelation 21:5 we have epi tōi thronōi (locative) with no great distinction in the resultant idea. [source]
I was in the Spirit [ἐγενόμην ἐν πνεύματι]
Strictly, I became: I found myself in. Appropriate to the sudden and unconscious transportation of the seer into the ecstatic state. Thus Dante describes his unconscious rapture into Paradise:“And suddenly it seemed that day to dayWas added, as if He who had the powerHad with another sun the heaven adorned.”Beatrice, noticing his amazement, says:“Thou makest thyself so dullWith false imagining, that thou seest not What thou wouldst see if thou hadst shaken it off. -DIVIDER-
-DIVIDER-
Thou art not upon earth as thou believest;-DIVIDER-
But lightning, fleeing its appropriate site,-DIVIDER-
Ne'er ran as thou, who thitherward returnest.”“Paradiso,” i., 60-93. [source]

A throne []
See Ezekiel 1:26-28. [source]
Was set [ἔκειτο]
Denoting merely position, not that the seer saw the placing of the throne. Compare John 2:6. [source]
One sitting []
He is called henceforward throughout the book He that sitteth on the throne, and is distinguished from the Son in Revelation 6:16; Revelation 7:10, and from the Holy Spirit in Revelation 4:5. He is commonly understood to be God the Father; but some understand the triune God. [source]

Reverse Greek Commentary Search for Revelation 4:2

Revelation 1:10 In the Spirit [ἐν πνεύμην]
The phrase I was in the Spirit occurs only here and Revelation 4:2: in the Spirit, in Revelation 17:3; Revelation 21:10. The phrase denotes a state of trance or spiritual ecstasy. Compare Acts 10:10; 2 Corinthians 12:2, 2 Corinthians 12:4. “Connection with surrounding objects through the senses is suspended, and a connection with the invisible world takes place” (Ebrard). “A divine release from the ordinary ways of men” (Plato, “Phaedrus,” 265). “You ask, 'How can we know the infinite?' I answer, not by reason. It is the office of reason to distinguish and define. The infinite, therefore, cannot be ranked among its objects. You can only apprehend the infinite by a faculty superior to reason; by entering into a state in which you are your finite self no longer; in which the divine essence is communicated to you. This is ecstacy. It is the liberation of your mind from its finite consciousness … . But this sublime condition is not of permanent duration. It is only now and then that we can enjoy this elevation (mercifully made possible for us) above the limits of the body and the world … . All that tends to purify and elevate the mind will assist you in this attainment, and facilitate the approach and the recurrence of these happy intervals. There are then different roads by which this end may be reached. The love of beauty which exalts the poet; that devotion to the One, and that ascent of science which makes the ambition of the philosopher; and that love and those prayers by which some devout and ardent soul tends in its moral purity towards perfection. These are the great highways conducting to heights above the actual and the particular, where we stand in the immediate presence of the Infinite who shines out as from the deeps of the soul” (Letter of Plotinus, about A D. 260). -DIVIDER-
-DIVIDER-
Richard of St. Victor (died 1173) lays down six stages of contemplation: two in the province of the imagination, two in the province of reason, and two in the province of intelligence. The third heaven is open only to the eye of intelligence - that eye whose vision is clarified by divine grace and a holy life. In the highest degrees of contemplation penitence avails more than science; sighs obtain what is impossible to reason. Some good men have been ever unable to attain the highest stage; few are fully winged with all the six pinions of contemplation. In the ecstasy he describes, there is supposed to be a dividing asunder of the soul and the spirit as by the sword of the Spirit of God. The body sleeps, and the soul and all the visible world is shut away. The spirit is joined to the Lord, and, one with Him, transcends itself and all the limitations of human thought. -DIVIDER-
-DIVIDER-
Sufism is the mystical asceticism of Mohammedanism. The ecstasy of a Sufi saint is thus described:“My tongue clave fever-dry, my blood ran fire,My nights were sleepless with consuming lore, Till night and day sped past - as flies a lance-DIVIDER-
Grazing a buckler's rim; a hundred faiths-DIVIDER-
Seemed there as one; a hundred thousand years-DIVIDER-
No longer than a moment. In that hour-DIVIDER-
All past eternity and all to come-DIVIDER-
Was gathered up in one stupendous Now, - -DIVIDER-
Let understanding marvel as it may. -DIVIDER-
-DIVIDER-
Where men see clouds, on the ninth heaven I gaze,-DIVIDER-
And see the throne of God. All heaven and hell-DIVIDER-
Are bare to me and all men's destinies,-DIVIDER-
The heavens and earth, they vanish at my glance:-DIVIDER-
The dead rise at my look. I tear the veil-DIVIDER-
From all the world, and in the hall of heaven-DIVIDER-
I set me central, radiant as the Sun.”Vaughan, “Hours with the Mystics,” ii., 19 Beatrice says to Dante:“We from the greatest bodyHave issued to the heaven that is pure light; Light intellectual replete with love,-DIVIDER-
Love of true good replete with ecstasy,Ecstasy that transcendeth every sweetness.”Dante says:“I perceived myselfTo be uplifted over my own power, And I with vision new rekindled me,-DIVIDER-
Such that no light whatever is so pure-DIVIDER-
But that mine eyes were fortified against it.”“Paradiso,” xxx., 38-60. Again, just before the consummate beatific vision, Dante says:“And I, who to the end of all desiresWas now approaching, even as I ought The ardor of desire within me ended. -DIVIDER-
-DIVIDER-
Bernard was beckoning unto me, and smiling,-DIVIDER-
That I should upward look; but I already-DIVIDER-
Was of my own accord such as he wished;-DIVIDER-
Because my sight, becoming purified,-DIVIDER-
Was entering more and more into the ray-DIVIDER-
Of the High Light which of itself is true. -DIVIDER-
-DIVIDER-
From that time forward what I saw was greater-DIVIDER-
Than our discourse, that to such vision yields,-DIVIDER-
And yields the memory unto such excess.”“Paradiso,” xxxiii., 46-57. [source]

Revelation 17:3 In the Spirit [εν πνευματι]
Probably his own spirit, though the Holy Spirit is possible (Revelation 1:10; Revelation 4:2; Revelation 21:10), without Paul‘s uncertainty (2 Corinthians 12:2). Cf. Ezekiel 3:14.; Ezekiel 8:3; Ezekiel 11:24.Into a wilderness (εις ερημον — eis erēmon). In Isaiah 21:1 there is το οραμα της ερημου — to horama tēs erēmou (the vision of the deserted one, Babylon), and in Isaiah 14:23 Babylon is called ερημον — erēmon John may here picture this to be the fate of Rome or it may be that he himself, in the wilderness (desert) this side of Babylon, sees her fate. In Revelation 21:10 he sees the New Jerusalem from a high mountain.Sitting Present middle participle of κατημαι — kathēmai as in Revelation 17:1. “To manage and guide the beast” (Vincent).Upon a scarlet-coloured beast (επι τηριον κοκκινον — epi thērion kokkinon). Accusative with επι — epi here, though genitive in Revelation 17:1. Late adjective (from κοκκος — kokkos a parasite of the ilex coccifera), a crimson tint for splendour, in Revelation 17:3, Revelation 17:4; Revelation 18:12, Revelation 18:16; Matthew 27:28; Hebrews 9:19.Full of names of blasphemy See Revelation 13:1 for “names of blasphemy” on the seven heads of the beast, but here they cover the whole body of the beast (the first beast of Revelation 13:1; Revelation 19:20). The harlot city (Rome) sits astride this beast with seven heads and ten horns (Roman world power). The beast is here personified with masculine participles instead of neuter, like τηριον — thērion (γεμοντα — gemonta accusative singular, εχων — echōn nominative singular, though some MSS. read εχοντα — echonta), construction according to sense in both instances. The verb γεμω — gemō always has the genitive after it in the Apocalypse (Revelation 4:6, Revelation 4:8; Revelation 5:8; Revelation 15:7; Revelation 17:4; Revelation 21:9) save here and apparently once in Revelation 17:4. [source]
Revelation 4:1 Hereafter [μετα ταυτα]
Some editors (Westcott and Hort) connect these words with the beginning of Revelation 4:2. [source]
Revelation 4:1 Come up [αναβα]
Short Koiné form for αναβητι — anabēthi (second aorist active imperative second person singular of αναβαινω — anabainō).Hither (ωδε — hōde). Originally “here,” but vernacular use (John 6:25; John 10:27).I will show Future active of δεικνυμι — deiknumi in same sense in Revelation 1:1.Hereafter (μετα ταυτα — meta tauta). Some editors (Westcott and Hort) connect these words with the beginning of Revelation 4:2. [source]
Revelation 20:11 A great white throne [τρονον μεγαν λευκον]
Here μεγαν — megan (great) is added to the throne pictures in Revelation 4:4; Revelation 20:4. The scene is prepared for the last judgment often mentioned in the N.T. (Matt 25:31-46; Romans 14:10; 2 Corinthians 5:10). “The absolute purity of this Supreme Court is symbolized by the colour of the Throne” (Swete) as in Daniel 7:9; Psalm 9:1; Psalm 97:2. The name of God is not mentioned, but the Almighty Father sits upon the throne (Revelation 4:2., Revelation 4:9; Revelation 5:1, Revelation 5:7, Revelation 5:13; Revelation 6:16; Revelation 7:10, Revelation 7:15; Revelation 19:4; Revelation 21:5), and the Son sits there with him (Hebrews 1:3) and works with the Father (John 5:19-21; John 10:30; Matthew 25:31.; Acts 17:31; 2 Corinthians 5:10; 2 Timothy 4:1). [source]
Revelation 4:1 I saw [ειδον]
Second aorist active indicative of οραω — horaō Exclamation of vivid emotion as John looked. No effect on the structure and nominative case τυρα — thura (door) follows it.Opened (ηνεωιγμενη — ēneōigmenē). Perfect (triple reduplication) passive participle of ανοιγω — anoigō as in Revelation 3:8 (door of opportunity) and Revelation 3:20 (door of the heart), here the door of revelation (Swete).In heaven As in Ezekiel 1:1; Mark 1:10; John 1:51. In Revelation always in singular except Revelation 12:12.The first (η πρωτη — hē prōtē). Reference is to Revelation 1:10.Speaking From λαλεω — laleō rather λεγουσης — legousēs of Revelation 1:10 from λεγω — legō both agreeing with σαλπιγγος — salpiggos (trumpet).Saying (λεγων — legōn). Present active participle of λεγω — legō repeating the idea of λαλουσης — lalousēs but in the nominative masculine singular construed with πωνη — phōnē (feminine singular), construction according to sense because of the person behind the voice as in Revelation 11:15; Revelation 19:14.Come up Short Koiné form for αναβητι — anabēthi (second aorist active imperative second person singular of αναβαινω — anabainō).Hither (ωδε — hōde). Originally “here,” but vernacular use (John 6:25; John 10:27).I will show Future active of δεικνυμι — deiknumi in same sense in Revelation 1:1.Hereafter (μετα ταυτα — meta tauta). Some editors (Westcott and Hort) connect these words with the beginning of Revelation 4:2. [source]
Revelation 4:1 In heaven [εν τωι ουρανωι]
As in Ezekiel 1:1; Mark 1:10; John 1:51. In Revelation always in singular except Revelation 12:12.The first (η πρωτη — hē prōtē). Reference is to Revelation 1:10.Speaking From λαλεω — laleō rather λεγουσης — legousēs of Revelation 1:10 from λεγω — legō both agreeing with σαλπιγγος — salpiggos (trumpet).Saying (λεγων — legōn). Present active participle of λεγω — legō repeating the idea of λαλουσης — lalousēs but in the nominative masculine singular construed with πωνη — phōnē (feminine singular), construction according to sense because of the person behind the voice as in Revelation 11:15; Revelation 19:14.Come up Short Koiné form for αναβητι — anabēthi (second aorist active imperative second person singular of αναβαινω — anabainō).Hither (ωδε — hōde). Originally “here,” but vernacular use (John 6:25; John 10:27).I will show Future active of δεικνυμι — deiknumi in same sense in Revelation 1:1.Hereafter (μετα ταυτα — meta tauta). Some editors (Westcott and Hort) connect these words with the beginning of Revelation 4:2. [source]
Revelation 4:1 Speaking [λαλουσης]
From λαλεω — laleō rather λεγουσης — legousēs of Revelation 1:10 from λεγω — legō both agreeing with σαλπιγγος — salpiggos (trumpet).Saying (λεγων — legōn). Present active participle of λεγω — legō repeating the idea of λαλουσης — lalousēs but in the nominative masculine singular construed with πωνη — phōnē (feminine singular), construction according to sense because of the person behind the voice as in Revelation 11:15; Revelation 19:14.Come up Short Koiné form for αναβητι — anabēthi (second aorist active imperative second person singular of αναβαινω — anabainō).Hither (ωδε — hōde). Originally “here,” but vernacular use (John 6:25; John 10:27).I will show Future active of δεικνυμι — deiknumi in same sense in Revelation 1:1.Hereafter (μετα ταυτα — meta tauta). Some editors (Westcott and Hort) connect these words with the beginning of Revelation 4:2. [source]
Revelation 4:1 I will show [δειχω]
Future active of δεικνυμι — deiknumi in same sense in Revelation 1:1.Hereafter (μετα ταυτα — meta tauta). Some editors (Westcott and Hort) connect these words with the beginning of Revelation 4:2. [source]

What do the individual words in Revelation 4:2 mean?

Immediately I was in [the] Spirit and behold a throne was set - heaven upon the throne [One] sitting
εὐθέως ἐγενόμην ἐν Πνεύματι καὶ ἰδοὺ θρόνος ἔκειτο τῷ οὐρανῷ ἐπὶ τὸν θρόνον καθήμενος

εὐθέως  Immediately 
Parse: Adverb
Root: εὐθέως  
Sense: straightway, immediately, forthwith.
ἐγενόμην  I  was 
Parse: Verb, Aorist Indicative Middle, 1st Person Singular
Root: γίνομαι  
Sense: to become, i.
Πνεύματι  [the]  Spirit 
Parse: Noun, Dative Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
ἰδοὺ  behold 
Parse: Verb, Aorist Imperative Active, 2nd Person Singular
Root: ἰδού  
Sense: behold, see, lo.
θρόνος  a  throne 
Parse: Noun, Nominative Masculine Singular
Root: θρόνος  
Sense: a throne seat.
ἔκειτο  was  set 
Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular
Root: κεῖμαι  
Sense: to lie.
τῷ  - 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
οὐρανῷ  heaven 
Parse: Noun, Dative Masculine Singular
Root: οὐρανός  
Sense: the vaulted expanse of the sky with all things visible in it.
ἐπὶ  upon 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
θρόνον  throne 
Parse: Noun, Accusative Masculine Singular
Root: θρόνος  
Sense: a throne seat.
καθήμενος  [One]  sitting 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular
Root: κάθημαι  
Sense: to sit down, seat one’s self.