Apocalipsis 4:1
Después de estas cosas miré, y he aquí una puerta abierta en el cielo, y la primera voz que había oído, como sonido de trompeta, hablando conmigo, dijo: Sube acá, y te mostraré lo que debe suceder. lugar después de estas cosas”.
(a) Después de estas cosas. Después de grabar los siete mensajes a las siete iglesias de Asia. Ver entrada for Rev. 1:11.
(b) Ven aquí. The author of Revelation (John; see Rev. 1:1) was taken up to heaven.
(C) Después de estas cosas which Jesus has been talking about in the seven letters (e.g., trials, tribulations, and persecutions). A first-century Smyrnean who heard “the devil is about to cast some of you into prison, so that you will be tested, and you will have tribulation for ten days” (Rev. 2:10) might get discouraged. Jesus wants them to know that is not the end of the story. Jesus is the last word.
Apocalipsis 4:2
Inmediatamente estuve en el Espíritu; y he aquí, un trono estaba en el cielo, y uno sentado en el trono.
(a) yo estaba en el espíritu. Earlier, John had a vision of Jesus among the lampstands, speaking to encourage the church in the Roman province of Asia (Rev. 1:12–13). Now he has a vision from the throne room of heaven.
(b) Uno sentado en el trono. God himself, see Rev. 4:8, 19:4.
(C) El trono. El trono de Dios se menciona cuarenta veces en el Apocalipsis.
There are many ways to interpret the strange vision that is recorded in Rev. 4–22, but however we interpret it we can be reassured that God is on the throne.
Apocalipsis 4:4
Alrededor del trono había veinticuatro tronos; y sobre los tronos vi sentados veinticuatro ancianos, vestidos con vestiduras blancas y coronas de oro en sus cabezas.
Prendas blancas; ver entrada for Rev. 7:9.
Revelation 4:8
And the four living creatures, each one of them having six wings, are full of eyes around and within; and day and night they do not cease to say, “HOLY, HOLY, HOLY is THE LORD GOD, THE ALMIGHTY, WHO WAS AND WHO IS AND WHO IS TO COME.”
When the angels sing “Holy is the Lord,” they are not admiring God for his rule-keeping or sin avoidance, they are marveling at the transcendent totality of his perfection (Is. 6:3). To worship God in the beauty of his holiness is to be awestruck by the infinite sweep and scale of his sublimity. It is to become lost in the limitless landscape of his loveliness.
Holiness is not one aspect of God’s character; it is the whole package in glorious unity. It is the adjective that precedes all other attributes. Hence, the love of God is a holy love; it is the whole and unrestrained love of the Godhead spilling over into the hearts of humanity. Similarly, his righteousness is a holy righteousness; it is the habit of right action that flows from One who is in such harmony with himself that he is incapable of acting any other way. And his joy is a holy joy; it is the pure and unshadowed delight that accompanies every expression of his love and goodness.
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