(1) After this (better, these things) I looked (literally, I saw; not "I looked," as though the prophet turned his gaze then towards it), and, behold a door was opened (or, set open) in heaven.--He did not look and see a door opening; he saw, and lo! the door stood open. There are differences as well as similarities between this vision and others where glimpses into heaven were given to prophets and saints. In Ezekiel's vision, and in the scene of Matthew 3:16 (comp, also Acts 7:56; Acts 10:11) the heavens divide; in this a door stands open. The way into the presence of God lies open (Hebrews 10:19-20); all who have faith may enter; in the minds of such the thoughts of the heavenly will mingle with the sorrows of the earthly, and the calm of security will be theirs (Psalm 46:5). But the scenes of earth's troubles will always be dispiriting to those who cannot reach the heavenly view-point.

And the first voice (or, behold, the first voice) which I heard was as it were of a trumpet talking with me; (even one) which said, Come up hither, and I will shew thee (the) things which must be hereafter.--The first voice here spoken of is the voice which the Apostle had heard in the opening vision (Revelation 1:10); he heard, and recognised that trumpet-like voice again. It is strange that any should have maintained that this is not the voice of Christ. It is admitted that it must be the same as the voice of Revelation 1:10; but it is said that the voice of Christ is heard afterwards (Revelation 1:15), not as a trumpet, but as the voice of many waters. The answer is simple; the voice of Christ has many tones; and the voice like a trumpet said, "I am Alpha and Omega, the first and the last." (See Revelation 1:10-13.)

Verse 1. - After this; or, after these things (μετὰ ταῦτα). There is no good ground for supposing, as some do, that, after the events narrated in Revelation 3, an interval occurred in the visions, during which St. John possibly wrote down the matter contained in the first three chapters. Nor is there any justification for assigning what follows to a time after this world. It would be pressing ταῦτα very far to make it apply to these present things of the world; and μετὰ ταῦτα certainly need not mean "the things after this world." The expression is used here in its ordinary, natural sense: "After having seen this, I saw," etc.; introducing some new phase or variety of spectacle. I looked; or, I saw (εῖδον). No fresh act of looking is signified. I saw in the Spirit, as formerly (Revelation 1:10, 12). And, behold, a door; or, and, behold, a door, and the first voice. Such is the construction of the Greek. Was opened in heaven; or, an open door, in heaven. St. John did not see the action of opening the door, but he saw a door which had been set open, through which he might gaze, and observe what passed within. Alford contrasts Ezekiel 1:1; Matthew 3:16; Acts 7:56; Acts 10:11, where "the heaven was opened;" and supposes that the seer is transported through the open door into heaven, from which position he sees heaven, and views all that happens on the earth. Victorinus aptly compares the open door to the gospel. And the first voice which I heard, as it were, of a trumpet talking with me. Omit the "was" which follows, as well as the colon which precedes, and repeat "a voice," as in the Revised Version: And, behold, an open door in heaven, and the first voice which 1 heard, the voice which was, as it were, of a trumpet. The voice signified is not the first, but the former voice; viz. that already heard and described in Revelation 1:10. The possessor of the voice is not indicated. Stier ('Reden Jesu') attributes the voice to Christ; but it seems rather that of an angel, or at any rate not that of Christ, whose voice in Revelation 1:15 is described as "of many waters, "not as" of a trumpet." Which said. The voice (φωνή) becomes masculine (λέγων). Though whose voice is not stated, yet the vividness and reality of the vision causes the writer to speak of the voice as the personal being whom it signifies. Come up hither. That is in the Spirit - for the apostle "immediately was in the Spirit" (ver. 2). He was to receive a yet higher insight into spiritual things (cf. 2 Corinthians 12:2, where St. Paul was "caught up into the third heaven"). And I will show thee. It is not necessary, with Stier (see above on ver. 1), to infer that these words are Christ's. Though from him all the revelation comes, he may well use the ministry of angels through whom to signify his will. Things which must be hereafter; or, the things which must happen hereafter. The things which it is right should happen, and which, therefore, must needs happen (δεῖ). "Hereafter" (μετὰ ταῦτα); as before in ver. 1, but in a somewhat more general and less definite sense - at some time after this; but when precisely is not stated. The full stop may possibly be better placed before "hereafter;" in which case "hereafter" would introduce the following phrase, exactly as before in this verse. There is no "and;" καὶ, though in the Textus Receptus, is omitted in the best manuscripts.

4:1-8 After the Lord Jesus had instructed the apostle to write to the churches the things that are, there was another vision. The apostle saw a throne set in heaven, an emblem of the universal dominion of Jehovah. He saw a glorious One upon the throne, not described by human features, so as to be represented by a likeness or image, but only by his surpassing brightness. These seem emblems of the excellence of the Divine nature, and of God's awful justice. The rainbow is a fit emblem of that covenant of promise which God has made with Christ, as the Head of the church, and with all his people in him. The prevailing colour was a pleasant green, showing the reviving and refreshing nature of the new covenant. Four-and-twenty seats around the throne, were filled with four-and-twenty elders, representing, probably, the whole church of God. Their sitting denotes honour, rest, and satisfaction; their sitting about the throne signifies nearness to God, the sight and enjoyment they have of him. They were clothed in white raiment; the imputed righteousness of the saints and their holiness: they had on their heads crowns of gold, signifying the glory they have with him. Lightnings and voices came from the throne; the awful declarations God makes to his church, of his sovereign will and pleasure. Seven lamps of fire were burning before the throne; the gifts, graces, and operations of the Spirit of God in the churches of Christ, dispensed according to the will and pleasure of Him who sits upon the throne. In the gospel church, the laver for purification is the blood of the Lord Jesus Christ, which cleanses from all sin. In this all must be washed, to be admitted into the gracious presence of God on earth, and his glorious presence in heaven. The apostle saw four living creatures, between the throne and the circle of the elders, standing between God and the people. These seem to signify the true ministers of the gospel, because of their place between God and the people. This also is shown by the description given, denoting wisdom, courage, diligence, and discretion, and the affections by which they mount up toward heaven.After this I looked,.... After John had seen the vision of Christ, in the midst of the golden candlesticks, with seven stars in his right hand; after he was bid to write what he had seen, and what were, and should be hereafter; and after he had by order written the seven epistles to the seven churches, he looked about him to see what else he could, having his desires and expectations raised of seeing more, and other things, for the eye is never satisfied with seeing; though this is to be understood, not of looking with the eyes of his body, but with the eyes of his mind; of his beholding things in a visionary way, as the prophets did, whence they are called "seers", and their prophecies "visions": how long this was after the first vision is not certain, it may be but a few minutes; and it is to be observed, that as the first chapter of this book, with the vision in it, is the preface or introduction to the church prophecy delivered out in the seven epistles; so this and the following chapter, with the vision therein, contain the preface or introduction to the book prophecy exhibited in the opening of the seven seals of the sealed book:

and behold, a door was opened in heaven: not in a literal sense, as the heavens were opened at Christ's baptism, and at Stephen's martyrdom, but in a figurative sense; and the phrase is to be understood of a discovery of things that were, or were to be in the church of God, which in this book is oftentimes signified by "heaven": and it must be conceived as done in a visionary way, just as Ezekiel, in the visions of God, was brought to Jerusalem, and the temple there, and in at a door was shown all the abominations committed in the court and temple; so John, in a visionary way, through an opened door, had a scene of things in the church presented to him, as follows:

and the first voice which I heard was, as it were, of a trumpet talking with me; this voice is not called the first voice with respect to any other voices that were to follow; but it designs the former voice, the voice that John heard behind him, when he saw the first vision; and this, as that, was clear, loud, and sonorous as a trumpet, so that he thoroughly heard, and rightly understood what was said; it was the same Person that made the following representation of things as did then, even he who is the Alpha and the Omega, the Lord Jesus Christ, the author of the whole revelation; the "first" is left out in the Arabic version: the allusion is to the blowing of trumpets at the opening of the door of the temple;

"every day there were one and twenty soundings of a trumpet in the temple, three , "at the opening of the doors", and nine at the daily morning sacrifice, and nine at the daily evening sacrifice (f).''

And one of them was called the great door of the temple; and he that slew the daily sacrifice, did not slay till he heard the sound of that door when it was opened (g); so here at the opening of the door in heaven, in the church, of which the temple was a type, the voice of the Son of God is heard as the sound of a trumpet, talking loudly and familiarly to John:

which said, come up hither; from the isle of Patmos, where he was, up to heaven; not into the third heaven, where Paul was caught up, but rather up into the Gospel church, the Jerusalem which is above; though this, as before, is to be understood in a visionary way, in like manner as Ezekiel was lifted up by the Spirit between the earth and the heavens; and so John, in a vision, was called up from Patmos into the air, where he had a representation of the church made unto him:

and I will show thee things which must be hereafter; in the world, in the Roman empire, and in the church of God, to the end of the world; not but that there were some things shown him, as before, in the church prophecy, which had been, and were, and which was done to give him a complete view of things from first to last: and these things were shown in the following visions of the seals, trumpets, and vials, and by the Lord Jesus Christ, who talked with him, and to whom this revelation was given to show unto his servants; and it was of things that "must" be, because determined and resolved upon in the unalterable purposes and decrees of God.

(f) Misn. Succa, c. 5. sect. 5. (g) Misn. Tamid, c. 3. sect. 7.