Book of Revelation Chapter 4 Vs. 2

October 15, 2025

The Throne in Heaven

Verses 2-5: “In the spirit”: The first thing John saw in heaven was the throne of God, the Father, who was to look upon “like a jasper and a sardine stone.” This throne is the center of activity of the book. It is the one seen throughout the book down to Rev. 21:22-22:5 where it is associated with the throne of the Lamb. The gems and the “rainbow” show the glory of God (compare Ezk. 1:22-28). The 24 “elders” represent the raptured church in heaven. Their “seats” or thrones show a reward of authority in the millennial kingdom (compare 20:4), and their “crowns” (Greek stephanos), are crowns of reward from the judgment seat of Christ (compare Rom. 14:10; 1Cor. 3:12-15; 2Cor. 5:10). The “white raiment” shows their righteousness, which has now been judged and purified. The number “four and twenty”, represents the church as priests before God. David divided the Levitical priesthood into 24 sections (1Chr. 24:7-19). Believers are seen here as a kingdom of priests (compare 1:6). Old Testament saints are not yet included, since they will not be resurrected and rewarded until after the Tribulation period (compare Dan. 12:1-3). The “seven lamps” or “seven spirits” again symbolize the Holy Spirit of God (compare 1:4).

"And immediately I was in the spirit: and, behold, a throne was set in heaven, and [one] sat on the throne" (Rev. 4:2).

And...

καί

kaí; copulative conj. And, also.

(I) And, used as a copulative.

(A) As simply joining single words and clauses, e.g., nouns (Mat. 2:11; 13:55; 23:6-7; Luke 6:38). When the latter noun is in place of a gen. (Acts 23:6; Rom. 2:20; Sept.: Gen. 1:14; 3:16). When joining pronouns (Mat. 8:29); adj. (Rom. 7:12); verbs (Mark 4:27; Acts 1:21; 7:17; 9:28); where one verb is taken adverbially (Luke 6:48; Rom. 10:20); adv. (Heb. 1:1). When joining clauses (Mat. 1:17; 7:25; John 1:1; Rom. 14:7). Hence kaí is mostly a simple continuative, marking the progress of a continued discourse.

Immediately...

εὐθέως

euthéōs; adv. from euthús, straight, immediate. Immediately, instantly, straightway, forthwith (Mat. 8:3; 13:5; Mark 1:31; Acts 12:10). By implication, meaning shortly (3Jn. 1:14).

Syn.: parautíka, at the very instant; parachrḗma, immediately; suntómōs, concisely; háma, at the same time; orthṓs, rightly; exaútēs, at once; tachéōs, quickly; the expression en táchei (en, in; táchei, swiftly, quickly), suddenly, quickly; tachinós, shortly, impending.

Ant.: eschátōs, finally, lastly.

I was...

γίνομαι

gínomai; fut. genḗsomai, 2d aor. egenómēn, perf. part. gegenēménos, 2d perf. gégona, 2d pluperf. egegónein, aor. pass. egenḗthēn for egenómēn. This verb is mid. deponent intrans. primarily meaning to begin to be, that is, to come into existence or into any state; and in the aor. and 2d perf. to have come into existence or simply to be. Thus egenómēn, egenḗthēn, and gégona serve likewise as the past tenses of to be (eínai).

(I) To begin to be, to come into existence as implying origin (either from natural causes or through special agencies), result, change of state, place, and so forth.

(A) As implying origin in the ordinary course of nature. (1) Spoken of persons, to be born (John 8:58; Jas. 3:9), followed by ek, out of, followed by the gen., to be born of, descended from (Rom. 1:3; Gal. 4:4; 1Pet. 3:6; Sept.: Gen. 21:3, 21:5). (2) Of plants and fruits, to be produced, grow (Mat. 21:19; 1Cor. 15:37). (3) Of the phenomena, occurrences of nature to arise, to come on, occur, e.g., seismós, earthquake (Mat. 8:24); laílaps, storm, tempest (Mark 4:37); galḗnē, tranquillity (Mat. 8:26; Mark 4:39); skótos, darkness (Mat. 27:45; Mark 15:33); nephélē, cloudiness (Mark 9:7; Luke 9:34); brontḗ, thunder (John 12:29).

As implying a change of state, condition, or the passing from one state to another, to become, to enter upon any state, condition.

(A) Spoken of persons or things which receive any new character or form. (1) Where the predicate is a noun (Mat. 4:3, "that these stones become bread" [a.t.]; Mat. 5:45, "that ye may become the sons of the father" [a.t.]; Mat. 13:32, "becomes a tree" [a.t.]; Mark 1:17, "that you may become fishers of men" [a.t.]; Luke 4:3; 6:16; 23:12; John 1:12, 1:14; 2:9; Acts 12:18, "what was become of Peter"; Acts 26:28; Rom. 4:18; Heb. 2:17; Rev. 8:8). (2) Construed with eis, unto something as the predicate (Mat. 21:42, He "became unto a cornerstone" [a.t.] or "He became a cornerstone" [a.t.]; Mark 12:10; Luke 13:19; John 16:20; Acts 5:36; Sept.: Gen. 2:7; 1Sam. 30:25). (3) When the predicate is an adj. (Mat. 6:16, "do not . . . become of a sad countenance" [a.t.], do not put on or affect sadness; Mat. 10:16, "therefore become prudent" [a.t.]; Mat. 12:45, "last . . . shall be worse" [a.t.]; Mat. 13:22, "becomes fruitless" [a.t.]; Mat. 23:26; 24:32, 24:44, become ready, prepare yourselves; John 9:39; Acts 7:32; 10:4; Rom. 3:19). With a particle of manner (Mat. 10:25, "so that he become as his teachers" [a.t.]; Mat. 18:3; 28:4, "they became as if they were dead" [a.t.]). In 1Cor. 9:20, 9:22, with the dat. of person, for or in respect to whom. (5) With the gen. of possession or relation (Luke 20:14, "that the inheritance become ours" [a.t.]; Luke 20:33; Rev. 11:15). (6) With the dat. of person as possessor (Rom. 7:3-4).

in...

ἐν

en; prep. governing the dat. In, on, at, by any place or thing, with the primary idea of rest. As compared with eis, into or unto, and ek, out of or from, it stands between the two; eis implies motion into, and ek motion out of, while en, in, means remaining in place.

(I) Of place, which is the primary and most frequent use and spoken of everything which is conceived as being, remaining, taking place, meaning within some definite space or limits, in, on, at, by.

(A) Particularly with the meaning of in or within (Mat. 4:21) as in a ship; in the synagogues (Mat. 4:23); in the corners of the streets (Mat. 6:5); at home (Mat. 8:67); in the prison (Mat. 11:2); in the market (Mat. 11:16; Luke 7:32); in his field (Mat. 13:24, 13:27); in the tomb (Mark 5:3; John 5:28; 11:17; 19:41); in a certain place (Luke 11:1); in their midst (Luke 22:5); in the temple (Acts 2:46); in the praetorium (Php. 1:13). With the names of cities, countries, places (Mat. 2:1, 2:5, 2:19; 3:1, 3:3; 4:13; 9:31; Acts 7:36; 9:36; 10:1; Rom. 1:7; 1Th. 1:7-8). In hell (Hádēs) (Luke 16:23 [cf. Mat. 10:28; Rev. 21:8]); in earth, in heaven (Mat. 5:12; 6:10, 6:20; 16:19; Luke 15:7); your Father which is in heaven (Mat. 5:45; 7:11 [cf. Mat. 18:35]); in the kingdom of heaven (Mat. 5:19; 8:11); in the earth (Mat. 25:18, 25:25; John 13:1; Rom. 9:17; Col. 1:6); Spoken of persons, particularly in one's body (Mat. 1:20; Acts 19:16; 20:10; figuratively, Mat. 6:23; Rom. 7:17-18, 7:20; 1Pet. 2:22).

I was in the spirit... I came to be in the Spirit (Rev. 1:10). John was already in the Spirit we know from this previous lesson, but this means a deeper experience in the Spirit. A double dose of the Spirit, you might say.

the spirit:...

πνεῦμα

pneúma; gen. pneúmatos, neut. noun from pnéō, to breathe.

(I) Breath.

(A) Of the mouth or nostrils, a breathing, blast (2Th. 2:8, "spirit [breath] of his mouth," spoken of the destroying power of God; Sept.: Isa. 11:4). Of the vital breath (Rev. 11:11, "breath of life" [a.t.]; Sept.: Gen. 6:17; 7:15, 7:22 [cf. Psm. 33:6]).

(B) Breath of air, air in motion, a breeze, blast, the wind (John 3:8; Sept.: Gen. 8:1; Isa. 7:2).

(II) Spirit.

(A) The vital spirit or life, the principle of life residing in man. The breath breathed by God into man and again returning to God, the spiritual entity in man (Sept.: Gen. 2:7; Psm. 104:29; Ecc. 12:7). The spirit is that part that can live independently of the body (Christ [Mat. 27:50, He gave up the spirit when He died; Luke 23:46 [cf. Psm. 31:5]; John 19:30]; Stephen [Acts 7:59]). "Her spirit came again and she arose" (Luke 8:55 [cf. Jas. 2:26]; Rev. 13:15; Sept.: Gen. 45:27; Jdg. 15:19). Metaphorically (John 6:63, "the spirit in man gives life to the body, so my words are spirit and life to the soul" [a.t.]; 1Cor. 15:45, "a quickening spirit," a spirit of life as raising the bodies of his followers from the dead into the immortal life [cf. Php. 3:21]).

(B) The rational spirit, mind, element of life. (1) Generally, spirit distinct from the body and soul. See also Luke 1:47; Heb. 4:12. Soul and spirit are very closely related because they are both immaterial and they both contrast with body (sṓma) and flesh (sarx). Scripture, however, introduces a distinction between the two immaterial aspects of man's soul and spirit. That they cannot mean the same thing is evident from their mention together in 1Th. 5:23, spirit, soul, body. The same distinction is brought out in Heb. 4:12. The spirit is man's immaterial nature which enables him to communicate with God, who is also spirit. 1Cor. 2:14 states that "the natural man receiveth not the things of the Spirit of God . . . because they are spiritually discerned." What is translated "natural man" in Gr. is psuchikós, psychic or soulish meaning the soul of man. The soul is the aspect of his immaterial nature that makes him aware of his body and his natural, physical environment. The difference between soul and spirit is not one of substance but of operation. Man's immaterial aspect is represented in Scripture by the single terms pneúma, spirit, or psuchḗ, soul, or both of them together.

and,... see above.

behold...

ἰδού

idoú; demonstrative particle. "Lo and behold!", serving to call attention to something external or exterior to oneself; usually used at the beginning of a clause or only with kaí, and), before it, but sometimes in the mid. of a clause before words which are to be particularly noted (Mat. 23:34; Luke 13:16; Acts 2:7).

(I) With the nom. and finite verb (Mat. 1:20; 2:1, 2:13; Mark 3:32; Luke 2:10; John 4:35; Acts 9:11). Also in quotations from the OT (Mat. 1:23; 21:5; Mark 1:2; Rom. 9:33 [cf. Isa. 7:14; 28:16; Zec. 9:9; Mal. 3:1]).

(II) With a nom. where the verb of existence is implied (Mat. 3:17; Luke 5:12; John 19:26-27; Acts 8:27, 8:36; 2Cor. 6:2; Rev. 6:2; Sept.: Gen. 47:1; Num. 23:11; Jos. 9:25). Followed by egṓ, I, or an equivalent word, expressing resignation, obedience (Luke 1:38; Heb. 2:13 quoted from Isa. 8:18). Also in answers, idoú egṓ, behold I, (Acts 9:10; Sept.: Gen. 22:11; 1Sam. 3:8; Isa. 6:8).

a throne...

θρόνος

thrónos; gen. thrónou, masc. noun from thráō (n.f.), to seat. A seat, usually high and having a footstool, a throne as the emblem of royal authority.

(I) A seat attributed to kings (Luke 1:52; Acts 2:30; Sept.: 1Kgs. 10:18; Job 36:7); also to God as the Sovereign of the universe (Mat. 5:34; 23:22; Acts 7:49 [cf. Isa. 66:1]; Heb. 4:16; 12:2; Sept.: Psm. 47:8; 103:19); to Jesus as the Messiah (Mat. 19:28; 25:31; Rev. 3:21; 20:11); to the apostles in the kingdom of God (Mat. 19:28; Luke 22:30; Rev. 20:4); also symbolically to the elders around God's throne (Rev. 4:4; 11:16); to Satan (Rev. 2:13; 13:2); to the beast (Rev. 16:10).

(II) Metaphorically used for dominion (Luke 1:32; Heb. 1:8 from Psm. 45:6; Sept.: 2Sam. 3:10; 7:13, 7:16); to a potentate or higher power (Col. 1:16, where thrónoi, thrones, generally refers to earthly or celestial potentates, archangels).

Syn.: kathédra, a seat; prōtokathedría, the first or chief seat; bḗma, a judgment seat or a seat from which someone makes a pronouncement; exousía, authority; krátos, dominion; kuriótēs, mastery; archḗ, principality; kubérnēsis, government.

The throne is the center of the activities of the book. It is mentioned 40 times in Revelation and always means a literal seat (Rev. 1:4; 3:21; 4:2-6, 4:9-10).

A symbol of sovereign rule and authority (7:15; 11:19; 16:17-18; compare Isa. 6:1). It is the focus (of chapter 4), occurring 13 times, 11 times referring to God’s throne a literal throne occupied by God.

A throne shows rulership and power. Notice that the "throne" was "set in heaven"; set is past tense. This throne is occupied even now in heaven, where Jesus sits at the right hand of the Father.

was set...

κεῖμαι

keímai; fut. keísomai. To lie upon.

(I) To lie down, be laid down (Mat. 28:6; Luke 2:12, 2:16; 23:53 [TR]; 24:12; John 11:41 [TR]; 20:5-7, 20:12; 21:9).

(II) To be placed or set (Mat. 5:14; John 2:6; 19:29; 2Cor. 3:15; Rev. 4:2); to be laid, applied (Mat. 3:10; Luke 3:9); to be laid, as a foundation (1Cor. 3:11); to be stored up (Luke 12:19); to be set, appointed (Luke 2:34; Php. 1:17; 1Th. 3:3); to be made or promulgated as a law (1Tim. 1:9).

(III) To be in the power of someone (1Jn. 5:19).

(IV) In Mat. 3:10 and Luke 3:9, in regard to the ax that lies at the root of the trees, it does not simply mean that it is lying there, but also implies the necessity of its being taken up and used.

Deriv.: anákeimai, to rest on; antíkeimai, to lie over against or to oppose; apókeimai, to be laid, reserved, appointed; epíkeimai, to rest upon, impose, be instant, press upon; katákeimai, to lie down; kṓmē, a village; parákeimai, to lie ready; períkeimai, to lie around; prókeimai, to lie before, set forth, to lie in front of.

Syn.: kataklínomai, to recline, sit down.

Ant.: hístēmi, to stand; anístēmi, to stand up; egeírō, to raise; stḗkō, to stand.

in... see above.

heaven...

οὐρανός

ouranós; gen. ouranoú, masc. noun. Heaven, sky, air. The sing. and pl. are used similarly and interchangeably. There is no difference in meaning between them.

(I) In the NT, in a physical sense, it means the over-arching, all-embracing heaven beneath which is the earth and all that is therein. In this not only do the fowl of the air fly (Mat. 6:26; 8:20; 13:32), but the clouds are suspended (Mat. 24:30; 26:64; Luke 12:56) and the rain is formed (Jas. 5:18); also the sun, moon and stars are placed in the same celestial expanse (Mark 13:25; Heb. 11:12).

(II) It is also used for that heaven where the residence of God is, called by the Psalmist "the holy heavens" (a.t.), or "heavens of holiness" (a.t.), of separation (Sept.: Psm. 20:6). It is God's dwelling or resting place (Mat. 5:34, 5:45, 5:48); where the blessed angels are (Mark 13:27); from whence Christ descended (John 3:13, 3:31; 6:32-33, 6:38); where after His resurrection and ascension "He sitteth at the right hand of the Majesty on high" (a.t. [Heb 8:1]) and appears in the presence of God on our behalf (Heb. 9:24); and where a reward is reserved for the righteous (Mat. 5:12; 1Pet. 1:4).

(III) The heavens are used metonymically of God in the OT (2Chr. 32:20 [cf. 2Kgs. 19:25; Isa. 37:15-16; Dan. 4:23, 4:28]). Ouranós, heaven, is used with the same sense in the NT (Mat. 21:25; Mark 11:30-31; Luke 15:18, 15:21; 20:4-5; John 3:27). Thus, the kingdom of the heavens, or heaven, is syn. with the kingdom of God (Mat. 19:23-24).

(IV) In 2Cor. 12:2, Paul was raptured to the third heaven and returned. This is called Paradise (2Cor. 12:4) which is applied to the state of the faithful souls between death and the resurrection where they are admitted to immediate communion with God in Christ, and to a partaking of the true Tree of Life which is in the midst of the paradise of God (Luke 22:43; Rev. 2:7).

(V) There is a final heaven which in Heb. 11:16 is referred to as a better or a heavenly country; in Heb. 13:14 as a continuing city; and in Rev. 21:2 the holy city, new Jerusalem. It is the place where the believers are going to receive their inheritance which is incorruptible (1Pet. 1:3-5). See also Mat. 6:19-20; 1Cor. 2:9; Col. 3:2; Rev. 21:1-5. Consult a Gr. concordance for the rest of the references.

Deriv.: epouránios, heavenly, what pertains to or is in heaven; ouránios, heavenly; ouranóthen, from heaven; messouránēma, mid-heaven, the midst of the heavens.

Syn.: parádeisos, paradise.

Ant.: gḗ, earth; geénna, hell, everlasting punishment; hádēs, the state or place of departed spirits.

John was changed or transported, instantly. This throne, as we said before, has been seen by many in the Bible. The word "one" does not literally mean "one" but, includes the unity of the trinity.

(1) God the Father;

(2) God the Son or God the Word;

and... see above.

one sat...

κάθημαι

káthēmai; fut. kathḗsomai, 2d person káthē (Acts 23:3), imper. káthou (Heb. 1:13), from katá, down, and hḗmai (n.f.), to sit. To sit down, sit, intrans.

(I) To sit down (Mat. 15:29; 27:36; John 6:3; Sept.: Gen. 21:16).

(A) Generally meaning to sit, used in an absolute sense, i.e., to sit there, to sit by (Mat. 13:2; Luke 5:17; 1Cor. 14:30). With an adjunct of place, e.g., ekeí, there (Mark 2:6); hoú, where (Acts 2:2); hṓde, in this same spot, here or hither (Jas. 2:3). Also with a prep., e.g., apénanti, in front, opposite, before (Mat. 27:61; Sept.: Gen. 21:16); eis, to, with the acc. of place (Mark 13:3); ek dexiṓn (ek, on, out of; dexiṓn, right hand), on the right hand (Mat. 22:44; Acts 2:34); en, in, with the dat. of place (Mat. 11:16; Mark 4:1; Luke 10:13; Sept.: 2Kgs. 6:32); en dexiá or en toís dexioís (en, in; dexiá, right hand), on the right hand (Mark 16:5; Col. 3:1); epánō, upon followed by the gen. (Mat. 28:2; Rev. 6:8); epí, upon, with the gen. (Mat. 24:3; Acts 8:28; Rev. 4:2; 9:17; Sept.: 1Sam. 1:9, where the verb is implied; Est. 5:13), with the dat. of place (Acts 3:10; Sept.: Isa. 36:12), with the acc. (Mat. 9:9; Mark 2:14; John 12:15; Rev. 6:2); metá, with, after, with the gen. of person (Mat. 26:58); pará, near, with the acc. of place (Mat. 13:1; Mark 10:46); perí, around, with the acc. of person meaning around whom, in whose circle one sits (Mark 3:32, 3:34); prós, toward (Luke 22:56); hupó, under with the acc. (Jas. 2:3; Sept.: Jdg. 4:5; 1Kgs. 13:14).

The word "sat" is indicative that the work is complete.

God as a person can sit on a literal throne, for He has a spirit body as all spirits. If people without their bodies can be clothed, exist in spirit form and be confined to material places such as hades (Luke 16:19-31; Rev. 20:11-15) and the altar in heaven (Rev. 6:9-11); and if other spirit beings can be confined to tartarus (2Pet. 2:4; Jude 1:6-7) and the abyss (Rev. 9:1-21; Rev. 20:1-3), etc., it is reasonable to believe that God as a Spirit being can sit on a literal throne (Isa. 6:1-13; John 5:37; Acts 7:55; etc; see John 4:24).

throne... see above.

Book of Revelation