2. ADDRESS TO THE SEVEN Revelation 1:4-8 4 John to the seven churches that are in Asia:--As the writer does not call himself an apostle, or use any other descriptive term, it is safe to presume that he was well known to the churches addressed. The fact that he was chosen as the one to write these letters is presumptive proof. To those churches the name John was sufficient identification. The territory here called "Asia" was the Roman province embracing the western part of Asia Minor, of which Ephesus was the capital city. The seven churches addressed were in this territory. There were other churches besides those mentioned, for Colossae and Troas are referred to (Colossians 1:2; Acts 20 5-7), but there was evidently some divine reason why letters were sent to the seven named. As seven is supposed to be a sacred number indicating perfection, it has been suggested that seven were addressed to signify the perfection of the instruction given; or, that the seven would represent the whole church and the combined instruction be complete and applicable to all congregations for all time. It is unquestionably true that the instruction given the Asiatic churches was for any and all churches in like conditions. Grace to you and peace, from him who is and who was and who is to come;--Asking for God's favor and peace to rest upon them is the same form of salutation used by Paul in all his epistles. God is here referred to as one who was, who is, and who is to come. That means an everlasting duration, including time past, present, and future. In speaking to Moses God called himself "I AM." (Exodus 3:14.) The existence of God is, of course, incomprehensible by man, but these expressions include not only his existence, but his unchangeableness. We may therefore depend implicitly upon his power and promises. and from the seven Spirits that are before his throne;--The most satisfactory explanation of the expression "seven Spirits" is that it means the Holy Spirit. The decisive reason for that is that it is used in the salutation in direct association with God and Christ, and that a blessing is invoked from the three. Though Paul usually leaves the Spirit out of his salutations, he includes it in 2 Corinthians 13:14. It would appear out of place to invoke a blessing from any but a divine being. To ask such benedictions from angels or other creatures would necessarily imply the worshiping of angels, yet we know that angels are required to worship Christ. (Hebrews 1:6.) Worshiping creatures instead of God is clearly wrong. (Rom. 1 25.) It is true that the Holy Spirit as a person is one (Ephesians 4:4), but symbolically may be referred to as "seven Spirits" to indicate the fullness of his work; the one personality but diverse manifestations of power. (1 Corinthians 12:4.) The word "seven" is used too often in Revelation not to recognize this significance of the term. The Spirit "before his throne" probably represents readiness to carry out God's will just as Christ is presented as a Lamb "in the midst of the throne" ready to open the seals. (5:5, 6.) 5 and from Jesus Christ, who is the faithful witness,--Since this revelation of fiiture events was to be made through Jesus, John here declares that he is "the faithful witness." That means that what he said would be the exact truth and in strict accord with the will of his Father. Of course his testimony on any phase of the plan of salvation was faithfully told, but here John evidently refers to the fact that his witness regarding the future history of the church would be a true portrayal of the facts. Jesus is mentioned after the Spirit here because what follows in this paragraph has direct reference to him, not because the Spirit is in any sense superior to him. the firstborn of the dead, and the ruler of the kings of the earth.--Paul uses a similar expression in Colossians 1:18, and in 1 Corinthians 15:20 he refers to Jesus after his resurrection as "the firstfruits of them that are asleep." There had been resurrections before Christ (Lazarus and the widow's son), but Jesus was the first to rise to die no more, to become the "firstfruits" and guarantee the resurrection of all at the last day. (John 5 28, 29; 11:23, 24.) Paul further states that Jesus was "declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead." (Romans 1:4.) He assures us that the promise God made to the fathers and the prediction that he was the begotten Son of God were fulfilled in Christ's resurrection. (Acts 13:33.) At the time John wrote Jesus had not only been raised from the dead, but he was the "ruler of the kings of the earth." The word "ruler" means that he was above all kings; occupied a position far more exalted than any earthly ruler. Paul tells us that because of his humility in submitting to death God "exalted him, and gave unto him the name which is above every name." (Philippians 2:9.) Paul also states plainly when he was given this exalted name and position. It was after his resurrection and ascension to heaven that God made him to sit at his own right hand "far above all rule, and authority, and power, and dominion, and every name that is named." (Ephesians 1:19-21.) This. position and power, which had been in existence since Pentecost, could not be less than a reigning King. Whatever interpretations may be placed upon the visions of future events, as we proceed in this book, nothing must set aside this basic truth in John's introductory statements. Unto him that loveth us, and loosed us from our sins by his blood;--The revised text reads "loveth," present tense, instead of "loved," past tense, in the King James. This is doubtless correct as the love of Jesus did not end with his death. His love not only led him to die for us, but also to provide all else for our salvation here and hereafter. This text has "loosed" from our sins while the King James has "washed." The two Greek words are so nearly alike that only a slight change would turn either one into the other. This could easily have happened in making copies by hand. It is immaterial which is the true reading since both words state true facts. That Christ "washes"--cleanses--us through the merits of his shed blood is unquestionably true.. In fact, that is what occurs, for it is so stated in substance in Revelation 7:14, a text about which there is no question regarding the translation. But by Christ's blood we are "loosed" from our sins also. The Greek word for "loosed" is in the aorist tense, and expresses a completed past action. Christ had already died, the price had been paid, and the means for securing individual pardon had been provided. That was all past when John wrote this text. The fountain "for sin and for uncleanness" had already been opened "to the house of David" by his descendant, Jesus Christ, making the everlasting atonement in heaven. (Zechariah 13:1; Hebrews 10:12.) 6 and he made us to be a kingdom, to be priests unto his God and Father;--The words "to be" are in italics to indicate there is nothing in the original for them. They are unnecessary to the thought here. Christ made his disciples "a kingdom, priests unto his God." The word kingdom describes them collectively; the word priests individually. In 1 Peter 2:5 Peter makes the same distinction, calling them individually and a collectively. In verse 9 he combines both kings and priests in the name "royal priesthood." Similar language was used in reference to ancient Israel. God said to them: "And ye shall be unto me a kingdom of priests, and a holy nation." (Exodus 19:6.) In the expression "he made us" John again uses the past tense, showing that they had been made a kingdom and therefore were one at that time. This is doubly certain when we consider the fact that they had also been made priests. That the priesthood of Christ, which justifies calling Christians priests, began on Pentecost does not admit of denial; in fact, it is universally admitted. No one can logically deny the existence of Christ's kingdom without rejecting John's words; their meaning does not admit of doubt. to him be the glory and the dominion for ever and ever. Amen.--"To him" refers to Christ, as reading verses 5 and 6 will show. In this expression John ascribes both glory and dominion to Christ forever. That means that Christ had both then and will continue to have both until he delivers the kingdom back to the Father after the judgment. (1 Corinthians 15:24-28. 7 Behold, he cometh with the clouds; and every eye shall see him, and they that pierced him;--John had just said that Christ's glory and dominion would be "for ever and ever"; that is, throughout the age. This probably suggested the thought of his return to judgment after which the dominion would be returned to God. He wished to assure the readers that there would be no doubt about Christ's return. This led to his mentioning the fact that he would come "on the clouds," a fact referred to in Matthew 26:64; Acts 1:9; Acts 1:11. That the coming here means his appearance to judge is seen in the words "every eye shall see him." That will only be when all the nations are gathered before him as indicated by Matthew 25:31-46. They that pierced him refer to all those who, directly or indirectly, had anything to do with his crucifixion, and means that even his enemies must face him at the judgment. and all the tribes of the earth shall mourn over him. Even so, Amen.--All the tribes--peoples--will mourn when lie comes because of their sins and the knowledge that their condemnation is a certainty. The redeemed will rejoice, of course, but the lost will bewail their undone condition. In the words "Even so, Amen" the thought probably is that John wished the things to transpire just as they would he revealed, and thus his words would he verified. 8 I am the Alpha and the Omega, saith the Lord God, who is and whc was and who is to come, the Almighty.--Alpha and Omega are the first and last letters of the Greek alphabet ; hence, mean the first and last, the beginning and the end. (22:13.) The Revised makes this language refer to God rather than Christ, though elsewhere the same language refers to Christ. (Verses 17, 18.) God is called the Almighty to indicate his power to fulfill his promises and grant the blessing mentioned in verse 3. Being eternal in existence guarantees his promises, however long the fulfillment may be in coming.