4 John, to the seven assemblies that are in Asia: Grace to you and peace, from God, who is and who was and who is to come; and from the seven Spirits who are before his throne;
*Minor differences ignored. Grouped by changes, with first version listed as example.
John to the seven churches which are in Asia - The word "Asia" is used in quite different senses by different writers. It is used:
(1) as referring to the whole eastern continent now known by that name;
(2) either Asia or Asia Minor;
(3) that part of Asia which Attalus III, king of Pergamos, gave to the Romans, namely, Mysia, Phrygia, Lycaonia, Lydia, Carla, Pisidia, and the southern coast - that is, all in the western, southwestern, and southern parts of Asia Minor; and,
(4) in the New Testament, usually the southwestern part of Asia Minor, of which Ephesus was the capital. See the notes at Acts 2:9.
The word "Asia" is not found in the Hebrew Scriptures, but it occurs often in the Books of Maccabees, and in the New Testament. In the New Testament it is not used in the large sense in which it is now, as applied to the whole continent, but in its largest signification it would include only Asia Minor. It is also used, especially by Luke, as denoting the country that was called "Ionia," or what embraced the provinces of Caria and Lydia. Of this region Ephesus was the principal city, and it was in this region that the "seven churches" were situated. Whether there were more than seven churches in this region is not intimated by the writer of this book, and on that point we have no certain knowledge. it is evident that these seven were the principal churches, even if there were more, and that there was some reason why they should be particularly addressed.
There is mention of some other churches in the neighborhood of these. Colosse was near to Laodicea; and from Colossians 4:13, it would seem not improbable that there was a church also at Hierapolis. But there may have been nothing in their circumstances that demanded particular instruction or admonition, and they may have been on that account omitted. There is also some reason to suppose that, though there had been other churches in that vicinity besides the seven mentioned by John, they had become extinct at the time when he wrote the Book of Revelation. It appears from Tacitus (History, xiv, 27; compare also Pliny, N. H., v. 29), that in the time of Nero, 61 a.d., the city of Laodicea was destroyed by an earthquake, in which earthquake, according to Eusebius, the adjacent cities of Colosse and Hierapolis were involved. Laodicea was, indeed, immediately rebuilt, but there is no evidence of the re-establishment of the church there before the time when John wrote this book.
The earliest mention we have of a church there, after the one referred to in the New Testament by Paul Colossians 2:1; Colossians 4:13, Colossians 4:15-16, is in the time of Trajan, when Papias was bishop there, sometime between 98 a.d. and 117 a.d. It would appear, then, to be not improbable that at the time when the Apocalypse was written, there were in fact but seven churches in the vicinity. Prof. Stuart (i., 219) supposes that "seven, and only so many, may have been named, because the sevenfold divisions and groups of various objects constitute a conspicuous feature in the Apocalypse throughout." But this reason seems too artificial; and it can hardly be supposed that it would influence the mind of John, in the specification by name of the churches to which the book was sent. If no names had been mentioned, and if the statement had occurred in glowing poetic description, it is not inconceivable that the number seven might have been selected for some such purpose.
Grace be unto you, and peace - The usual form of salutation in addressing a church. See the notes on Romans 1:7.
From him which is, and which was, and which is to come - From him who is everlasting - embracing all duration, past, present, and to come. No expression could more strikingly denote eternity than this. He now exists; he has existed in the past; he will exist in the future. There is an evident allusion here to the name Yahweh, the name by which the true God is appropriately designated in the Scriptures. That name יהוה Yahweh, from היה haayah, to be, to exist, seems to have been adopted because it denotes existence, or being, and as denoting simply one who exists; and has reference merely to the fact of existence. The word has no variation of form, and has no reference to time, and would embrace all time: that is, it is as true at one time as another that he exists. Such a word would not be inappropriately paraphrased by the phrase "who is, and who was, and who is to come," or who is to be; and there can be no doubt that John referred to him here as being himself the eternal and uncreated existence, and as the great and original fountain of all being.
They who desire to find a full discussion in regard to the origin of the name Yahweh, may consult an article by Prof. Tholuck, in the "Biblical Repository," vol. iv., pp. 89-108. It is remarkable that there are some passages in pagan inscriptions and writings which bear a very strong resemblance to the language used here by John respecting God. Thus, Plutarch (De Isaiah. et Osir., p. 354.), speaking of a temple of Isis, at Sais, in Egypt, says, "It bore this inscription - 'I am all that was, and is, and shall be, and my vail no mortal can remove'" - Ἐγώ εἰμι πᾶν τὸ γεγονός, καὶ ὅν, καὶ ἐσόμενον καὶ τὸν ἐμὸν πέπλον οὐδείς τω θνητὸς ἀνεκάλυψεν Egō eimi pan to gegonos, kai hon, kai esomenon kai ton emon peplon oudeis tō thnētos anekalupsen. So Orpheus (in Auctor. Lib. de Mundo), "Jupiter is the head, Jupiter is the middle, and all things are made by Jupiter." So in Pausanias (Phocic. 12), "Jupiter was; Jupiter is; Jupiter shall be." The reference in the phrase before us is to God as such, or to God considered as the Father.
And from the seven Spirits which are before his throne - After all that has been written on this very difficult expression, it is still impossible to determine with certainty its meaning. The principal opinions which have been held in regard to it are the following:
I. That it refers to God, as such. This opinion is held by Eichhorn, and is favored by Ewald. No arguments derived from any parallel passages are urged for this opinion, nor can any such be found, where God is himself spoken of under the representation of a sevenfold Spirit. But the objections to this view are so obvious as to be insuperable:
(1) If it refers to God as such, then it would be mere tautology, for the writer had just referred to him in the phrase "from him who was," etc.
(2) it is difficult to perceive in what sense "seven spirits" could be ascribed to God, or how he could be described as a being of "Seven Spirits." At least, if he could be spoken of as such, there would be no objection to applying the phrase to the Holy Spirit.
(3) how could it be said of God himself that he was "before the throne?" He is everywhere represented as sitting on the throne, not as before it. It is easy to conceive of angels as standing before the throne; and of the Holy Spirit it is more easy to conceive as being represented thus as ready to go forth and convey a heavenly influence from that throne, but it is impossible to conceive in what sense this could be applied to God as such.
II. The opinion held by Grotius, and by John Henry Heinrichs, that it refers to "the multiform providence of God," or to God considered as operating in seven or many different ways. In support of this Grotius appeals to Revelation 5:12; Revelation 7:12. But this opinion is so far-fetched, and it is so destitute of support, as to have found, it is believed, no other advocates, and to need no further notice. It cannot be supposed that John meant to personify the attributes of the Deity, and then to unite them with God himself, and with the Lord Jesus Christ, and to represent them as real subsistences from which important blessings descend to people. It is clear that as by the phrase, "who is, and who was, and who is to come," and by "Jesus Christ, the faithful and true witness," he refers to real subsistences, so he must here. Besides, if the attributes of God, or the modes of divine operation, are denoted why is the number seven chosen? And why are they represented as standing before the throne?
III. A third opinion is, that the reference is to seven attending and ministering presence-angels - angels represented as standing before the throne of God, or in his presence. This opinion was adopted among the ancients by Clemens of Alexandria Andreas of Cesarea, and others; among the moderns by Beza, Drusius, Hammond, Wetstein, Rosenmuller, Clarke, Prof. Stuart, and others. This opinion, however, has been held in somewhat different forms; some maintaining that the seven angels are referred to because it was a received opinion among the Hebrews that there were seven angels standing in the presence of God as seven princes stood in the Persian court before the king; others, that the angels of the seven churches are particularly referred to, represented now as standing in the presence of God; others, that seven angels, represented as the principal angels employed in the government of the world, are referred to; and others, that seven archangels are particularly designated. Compare Poole, Synoptists in loco. The arguments which are relied on by those who suppose that seven angels are here referred to are briefly these:
(1) The nature of the expression used here. The expression, it is said, is such as would naturally denote beings who were before his throne - beings who were different from him who was on the throne - and beings more than one in number. That it could not refer to one on the throne, but must mean those distinct and separate from one on the throne, is argued from the use of the phrases "before the throne," and "before God," in Revelation 4:5; Revelation 7:9, Revelation 7:15; Revelation 8:2; Revelation 11:4, Revelation 11:16; Revelation 12:10; Revelation 14:3; Revelation 20:12; in all which places the representation denotes those who were in the presence of God, and standing before him.
(2) it is argued from other passages in the Book of Revelation which, it is said (Prof. Stuart), go directly to confirm this opinion. Thus, in Revelation 8:2; "And I saw the seven angels which stood before God." So Revelation 4:5; the seven lamps of fire burning before the throne, are said to be "the seven Spirits of God." In these passages, it is alleged that the article "the" designates the well-known angels; or those which had been before specified, and that this is the first mention of any such angels after the designation in the passage before us.
(3) it is said that this is in accordance with what was usual among the Hebrews, who were accustomed to speak of seven presence-angels, or angels standing in the presence of Yahweh. Thus, in the Book of Tobit (12:15), Raphael is introduced as using this language: "I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One." The apocryphal Book of Enoch (chapter 20) gives the names of the seven angels who watch; that is, of the watchers (compare the notes on Daniel 4:13, Daniel 4:17) who stand in the presence of God waiting for the divine commands, or who watch over the affairs of people. So in the Zendavesta of Zoroaster, seven amshaspends, or archangels, are mentioned. See Prof. Stuart, in loco.
To these views, however, there are objections of great weight, if they are not in fact quite insuperable. They are such as the following:
(1) That the same rank should be given to them as to God, as the source of blessings. According to the view which represents this expression as referring to angels, they are placed on the same level, so far as the matter before us is concerned, with "him who was, and is, and is to come," and with the Lord Jesus Christ - a doctrine which does not elsewhere occur in the Scriptures, and which we cannot suppose the writer designed to teach.
(2) that blessings should be invoked from angels - as if they could impart "grace and peace." It is evident that, whoever is referred to here by the phrase "the seven Spirits," he is placed on the same level with the others mentioned as the source of "grace and peace." But it cannot be supposed that an inspired writer would invoke that grace and peace from any but a divine being.
(3) that as two persons of the Trinity are mentioned here, it is to be presumed that the third would not be omitted; or to put this argument in a stronger form, it cannot be supposed that an inspired writer would mention two of the persons of the Trinity in this connection, and then not only not mention the third, but refer to angels - to creatures - as bestowing what would be appropriately sought from the Holy Spirit. The incongruity would be not merely in omitting all reference to the Spirit - which might indeed occur, as it often does in the Scriptures - but in putting in the place which that Spirit would naturally occupy an allusion to angels as conferring blessings.
(4) if this refer to angels, it is impossible to avoid the inference that angel-worship, or invocation of angels, is proper. To all intents and purposes, this is an act of worship; for it is an act of solemn invocation. It is an acknowledgment of the "seven Spirits," as the source of "grace and peace." It would be impossible to resist this impression on the popular mind; it would not be possible to meet it if urged as an argument in favor of the propriety of angel-invocation, or angel-worship. And yet, if there is anything clear in the Scriptures, it is that God alone is to he worshipped. For these reasons, it seems to me that this interpretation cannot be well founded.
IV. There remains a fourth opinion, that it refers to the Holy Spirit, and in favor of that opinion it may be urged:
(1) That it is most natural to suppose that the Holy Spirit would be invoked on such an occasion, in connection with him "who was, and is, and is to come," and with "Jesus Christ." If two of the persons of the Trinity were addressed on such an occasion, it would be properly supposed that the Holy Spirit would not be omitted, as one of the persons from whom the blessing was to descend. Compare 2-Corinthians 13:14; "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all."
(2) it would be unnatural and improper, in such an invocation, to unite angels with God as imparting blessings, or as participating with God and with Christ in communicating blessings to man. An invocation to God to send his angels, or to impart grace and favor through angelic help, would be in entire accordance with the usage in Scripture, but it is not in accordance with such usage to invoke such blessings from angels.
(3) it cannot be denied that an invocation of grace from "him who is, and was, and is to come," is of the nature of worship. The address to him is as God, and the attitude of the mind in such an address is that of one who is engaged in an act of devotion. The effect of uniting any other being with him in such a case, would be to lead to the worship of one thus associated with him. In regard to the Lord Jesus, "the faithful and true witness," it is from such expressions as these that we are led to the belief that he is divine, and that it is proper to worship him as such. The same effect must be produced in reference to what is here called "the seven Spirits before the throne." We cannot well resist the impression that someone with divine attributes is intended; or, if it refer to angels, we cannot easily show that it is not proper to render divine worship to them. If they were thus invoked by an apostle, can it be improper to worship them now?
(4) the word used here is not "angels," but "spirits"; and though it is true that angels are spirits, and that the word "spirit" is applied to them Hebrews 1:7, yet it is also true that that is not a word which would be understood to refer to them without designating that angels were meant. If angels had been intended here, that word would naturally have been used, as is the case elsewhere in this book.
(5) in Revelation 4:5, where there is a reference to "the seven lamps before the throne," it is said of them that they "are," that is, they represent "the seven Spirits of God." This passage may be understood as referring to the same thing as that before us, but it cannot he well understood of angels; because:
(a) if it did, it would have been natural to use that language for the reason above mentioned;
(b) the angels are nowhere called "the spirits of God," nor would such language be proper.
The phrase, "Spirit of God" naturally implies divinity, and could not be applied to a creature. For these reasons it seems to me that the interpretation which applies the phrase to the Holy Spirit is to be preferred; and though that interpretation is not free from difficulties, yet there are fewer difficulties in that than in either of the others proposed. Though it may not be possible wholly to remove the difficulties involved in that interpretation, yet perhaps something may be done to diminish their force:
(1) First, as to the reason why the number seven should be applied to the Holy Spirit:
(a) There would be as much propriety certainly in applying it to the Holy Spirit as to God as such. And yet Grotius, Eichhorn, Ewald, and others saw no difficulty in such an application considered as representing a sevenfold mode of operation of God, or a manifold divine agency.
(b) The word "seven" often denotes a full or complete number, and may be used to denote what is full, complete, or manifold; and might thus be used in reference to an all-perfect Spirit, or to a spirit which was manifold in its operations.
(c) The number seven is evidently a favorite number in the Book of Revelation, and it might be used by the author in places, and in a sense, such as it would not be likely to be used by another writer. Thus, there are seven epistles to the seven churches; there are seven seals, seven trumpets, seven vials of the wrath of God, seven last plagues; there are seven lamps, and seven Spirits of God; the Lamb has seven horns and seven eyes. In Revelation 1:16, seven stars are mentioned; in Revelation 5:12, seven attributes of God; Revelation 12:3, the dragon has seven heads; Revelation 13:1, the beast has seven heads.
(d) The number seven, therefore, may have been given to the Holy Spirit with reference to the diversity or the fulness of his operations on the souls of people, and to his manifold agency on the affairs of the world, as further developed in this book.
(2) as to his being represented as "before the throne," this may be intended to designate the fact that the Divine Spirit was, as it were, prepared to go forth, or to be sent forth, in accordance with a common representation in the Scriptures, to accomplish important purposes on human affairs. The posture does not necessarily imply inferiority of nature, anymore than the language does respecting the Son of God, when he is represented as being sent into the world to execute an important commission from the Father.
John to the seven Churches - The apostle begins this much in the manner of the Jewish prophets. They often name themselves in the messages which they receive from God to deliver to the people; e.g. "The vision of Isaiah, the son of Amoz, which he saw concerning Judah and Jerusalem." "The words of Jeremiah, the son of Hilkiah; to whom the word of the Lord came." "The word of the Lord came expressly unto Ezekiel, the priest." "The word of the Lord that came unto Hosea, the son of Beeri." "The word of the Lord that came to Joel." "The words of Amos, who was among the herdsmen of Tekoa." "The vision of Obadiah; thus saith the Lord." "The word of the Lord came unto Jonah." So, "The revelation of Jesus Christ, which he sent and signified to his servant John." "John to the seven Churches," etc.
The Asia here mentioned was what is called Asia Minor, or the Lydian or Proconsular Asia; the seven Churches were those of Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. Of these as they occur. We are not to suppose that they were the only Christian Churches then in Asia Minor; there were several others then in Phrygia, Pamphylia, Galatia, Pontus, Cappadocia, etc., etc. But these seven were those which lay nearest to the apostle, and were more particularly under his care; though the message was sent to the Churches in general, and perhaps it concerns the whole Christian world. But the number seven may be used here as the number of perfection; as the Hebrews use the seven names of the heavens, the seven names of the earth, the seven patriarchs, seven suns, seven kinds, seven years, seven months, seven days, etc., etc.; in which the rabbins find a great variety of mysteries.
Grace be unto you - This form of apostolical benediction we have often seen in the preceding epistles.
From him which is, and which was, and which is to come - This phraseology is purely Jewish, and probably taken from the Tetragrammaton, יהוה Yehovah; which is supposed to include in itself all time, past, present, and future. But they often use the phrase of which the ὁ ων, και ὁ ην, και ὁ ερχομενος, of the apostle, is a literal translation. So, in Sohar Chadash, fol. 7, 1: "Rabbi Jose said, By the name Tetragrammaton, (i.e. יהוה, Yehovah), the higher and lower regions, the heavens, the earth, and all they contain, were perfected; and they are all before him reputed as nothing; והוא היה והוא הוה והוא יהיה vehu hayah, vehu hoveh, vehu yihyeh; and He Was, and He Is, and He Will Be. So, in Shemoth Rabba, sec. 3, fol. 105, 2: "The holy blessed God said to Moses, tell them: - אני שהייתי ואני הוא עכשיו ואני הוא לעתיד לבוא ani shehayithi, veani hu achshaiu, veani hu laathid labo; I Was, I Now Am, and I Will Be in Future." In Chasad Shimuel, Rab. Samuel ben David asks: "Why are we commanded to use three hours of prayer? Answer: These hours point out the holy blessed God; שהוא היה הוה ויהיה shehu hayah, hoveh, veyihyeh; he who Was, who Is, and who Shall Be. The Morning prayer points out him who Was before the foundation of the world; the Noonday prayer points out him who Is; and the Evening prayer points out him who Is to Come." This phraseology is exceedingly appropriate, and strongly expresses the eternity of God; for we have no other idea of time than as past, or now existing, or yet to exist; nor have we any idea of eternity but as that duration called by some aeternitas a parte ante, the eternity that was before time, and aeternitas a parte post, the endless duration that shall be when time is no more. That which Was, is the eternity before time; that which Is, is time itself; and that which Is to Come, is the eternity which shall be when time is no more.
The seven Spirits - before his throne - The ancient Jews, who represented the throne of God as the throne of an eastern monarch, supposed that there were seven ministering angels before this throne, as there were seven ministers attendant on the throne of a Persian monarch. We have an ample proof of this, Tobit 12:15: I am Raphael, one of the Seven Holy Angels which present the prayers of the saints, and which go in and out before the glory of the Holy One. And in Jonathan ben Uzziel's Targum, on Genesis 11:7 : God said to the Seven Angels which stand before him, Come now, etc.
In Pirkey Eliezer, iv. and vii: "The angels which were first created minister before him without the veil." Sometimes they represent them as seven cohorts or troops of angels, under whom are thirty inferior orders.
That seven Angels are here meant, and not the Holy Spirit, is most evident from the place, the number, and the tradition. Those who imagine the Holy Ghost to be intended suppose the number seven is used to denote his manifold gifts and graces. That these seven spirits are angels, see Revelation 3:1; Revelation 4:5; and particularly Revelation 5:6, where they are called the seven spirits of God Sent Forth into All the Earth.
(2) John to the seven churches which are in Asia: Grace [be] unto you, and peace, (3) from him (c) which is, and which was, and which is to come; and from (4) the (d) seven Spirits which are before his throne;
(2) This is the particular or singular inscription, in which salutation is written to certain churches by name, who represent the catholic church: and the certainty and truth of this is declared, from the author of it, in (Revelation 1:8). (3) That is, from God the Father, eternal, immortal, immutable: wholly unchangeable, John declares in a form of speech which is undeclined. For there is no incongruity in this place, where, of necessity the words must be adapted to the mystery, not the mystery corrupted or impaired by the words.
(c) These three, Is, Was, and Shall be, signify the word Jehovah, which is the proper name for God. (4) That is, from the Holy Spirit who proceeds from the Father and the Son. This Spirit is one in person according to his subsistence: but in communication of his power, and in demonstration of his divine works in those seven churches, perfectly manifests himself as if there were many spirits, every one perfectly working in his own church. Which is why in (Revelation 5:6) they are called the seven horns and seven eyes of the Lamb, as if to say, as his most absolute power and wisdom. In (Revelation 3:1) Christ is said to have those seven spirits of God, and in (Revelation 4:5) it is said that seven lamps burn before his throne, which also are those seven spirits of God. That this place ought to be so understood, it is thus proved. For first, grace and peace is asked by prayer from this Spirit, which is a divine work, and an action incommunicable in respect to God. Secondly, he is placed between the Father and the Son, as set in the same degree of dignity and operation with them, besides, he is before the throne, as of the same substance with the Father and the Son: as the seven eyes and seven horns of the Lamb. Moreover, these spirits are never said to adore God, as all other things are. Finally, this is the power by which the Lamb opened the book, and loosed the seven seals of it, when no one could be found among all creatures by whom the book might be opened (Revelation 5:1-10); Of these things long ago Master John Luide of Oxford wrote to me. Now the Holy Spirit is named before Christ because a long speech about Christ follows.
(d) These are the seven spirits, which are later called the horns and eyes of the Lamb in (Revelation 5:6) and are now acting as a guard waiting on God.
John to the seven churches which are in Asia,.... In lesser Asia; their names are mentioned in Revelation 1:11,
grace be unto you, and peace; which is the common salutation of the apostles in all their epistles, and includes all blessings of grace, and all prosperity, inward and outward: See Gill on Romans 1:7. The persons from whom they are wished are very particularly described,
from him which is, and which was, and which is to come; which some understand of the whole Trinity; the Father by him "which is", being the I am that I am; the Son by him "which was", which was with God the Father, and was God; and the Spirit by him "which is to come", who was promised to come from the Father and the Son, as a Comforter, and the Spirit of truth: others think Christ is here only intended, as he is in Revelation 1:8 by the same expressions; and is he "which is", since before Abraham he was the "I am"; and he "which was", the eternal Logos or Word; and "is to come", as the Judge of quick and dead. But rather this is to be understood of the first Person, of God the Father; and the phrases are expressive both of his eternity, he being God from everlasting to everlasting; and of his immutability, he being now what he always was, and will be what he now is, and ever was, without any variableness, or shadow of turning: they are a periphrasis, and an explanation of the word "Jehovah", which includes all tenses, past, present, and to come. So the Jews explain this name in Exodus 3:14,
"Says R. Isaac (k), the holy blessed God said to Moses, Say unto them, I am he that was, and I am he that now is, and I am he that is to come, wherefore is written three times.
And such a periphrasis of God is frequent in their writings (l),
And from the seven spirits which are before his throne; either before the throne of God the Father; or, as the Ethiopic version reads, "before the throne of the Lord Jesus Christ"; by whom are meant not angels, though these are spirits, and stand before the throne of God, and are ready to do his will: this is the sense of some interpreters, who think such a number of them is mentioned with reference to the seven angels of the churches; or to the seven last "Sephirot", or numbers in the Cabalistic tree of the Jews; the three first they suppose design the three Persons in the Godhead, expressed in the preceding clause, and the seven last the whole company of angels: or to the seven principal angels the Jews speak of. Indeed, in the Apocrypha,
"I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One.'' (Tobit 12:15)
Raphael is said to be one of the seven angels; but it does not appear to be a generally received notion of theirs that there were seven principal angels. The Chaldee paraphrase on Genesis 11:7 is misunderstood by Mr. Mede, for not "seven", but "seventy angels" are there addressed. It was usual with the Jews only to speak of four principal angels, who stand round about the throne of God; and their names are Michael, Uriel, Gabriel, and Raphael; according to them, Michael stands at his right hand, Uriel at his left, Gabriel before him, and Raphael behind him (m). However, it does not seem likely that angels should be placed in such a situation between the divine Persons, the Father and the Son; and still less that grace and peace should be wished for from them, as from God the Father, and the Lord Jesus Christ; and that any countenance should be given to angel worship, in a book in which angels are so often represented as worshippers, and in which worship is more than once forbidden them, and that by themselves: but by these seven spirits are intended the Holy Spirit of God, who is one in his person, but his gifts and graces are various; and therefore he is signified by this number, because of the fulness and perfection of them, and with respect to the seven churches, over whom he presided, whom he influenced, and sanctified, and filled, and enriched with his gifts and graces,
(k) Shemot Rabba, sect. 3. fol. 73. 2. (l) Targum. Jonah. in Deut. xxxii. 39. Zohar in Exod. fol. 59. 3. & in Numb. fol. 97. 4. & 106. 2. Seder Tephillot, fol. 205. 1. Ed. Basil. fol. 2. 2. Ed. Amsterd. (m) Bemidbar Rabba, sect. 2. fol. 179. 1.
There can be no true peace, where there is not true grace; and where grace goeth before, peace will follow. This blessing is in the name of God, of the Holy Trinity, it is an act of adoration. The Father is first named; he is described as the Jehovah who is, and who was, and who is to come, eternal, unchangeable. The Holy Spirit is called the seven spirits, the perfect Spirit of God, in whom there is a diversity of gifts and operations. The Lord Jesus Christ was from eternity, a Witness to all the counsels of God. He is the First-born from the dead, who will by his own power raise up his people. He is the Prince of the kings of the earth; by him their counsels are overruled, and to him they are accountable. Sin leaves a stain of guilt and pollution upon the soul. Nothing can fetch out this stain but the blood of Christ; and Christ shed his own blood to satisfy Divine justice, and purchase pardon and purity for his people. Christ has made believers kings and priests to God and his Father. As such they overcome the world, mortify sin, govern their own spirits, resist Satan, prevail with God in prayer, and shall judge the world. He has made them priests, given them access to God, enabled them to offer spiritual and acceptable sacrifices, and for these favours they are bound to ascribe to him dominion and glory for ever. He will judge the world. Attention is called to that great day when all will see the wisdom and happiness of the friends of Christ, and the madness and misery of his enemies. Let us think frequently upon the second coming of Christ. He shall come, to the terror of those who wound and crucify him by apostacy: he shall come, to the astonishment of the whole world of the ungodly. He is the Beginning and the End; all things are from him and for him; he is the Almighty; the same eternal and unchanged One. And if we would be numbered with his saints in glory everlasting, we must now willing submit to him receive him, and honour him as a saviour, who we believe will come to be our Judge. Alas, that there should be many, who would wish never to die, and that there should not be a day of judgment!
John--the apostle. For none but he (supposing the writer an honest man) would thus sign himself nakedly without addition. As sole survivor and representative of the apostles and eye-witnesses of the Lord, he needed no designation save his name, to be recognized by his readers.
seven churches--not that there were not more churches in that region, but the number seven is fixed on as representing totality. These seven represent the universal Church of all times and places. See TRENCH'S [Commentary on the Epistles to the Seven Churches in Asia] interesting note, Revelation 1:20, on the number seven. It is the covenant number, the sign of God's covenant relation to mankind, and especially to the Church. Thus, the seventh day, sabbath (Genesis 2:3; Ezekiel 20:12). Circumcision, the sign of the covenant, after seven days (Genesis 17:12). Sacrifices (Numbers 23:1; Numbers 14:29; 2-Chronicles 29:21). Compare also God's acts typical of His covenant (Joshua 6:4, Joshua 6:15-16; 2-Kings 5:10). The feasts ordered by sevens of time (Deuteronomy 15:1; Deuteronomy 16:9, Deuteronomy 16:13, Deuteronomy 16:15). It is a combination of three, the divine number (thus the Trinity: the thrice Holy, Isaiah 6:3; the blessing, Numbers 6:24-26), and four the number of the organized world in its extension (thus the four elements, the four seasons, the four winds, the four corners or quarters of the earth, the four living creatures, emblems of redeemed creaturely life, Revelation 4:6; Ezekiel 1:5-6, with four faces and four wings each; the four beasts and four metals, representing the four world empires, Daniel 2:32-33; Daniel 7:3; the four-sided Gospel designed for all quarters of the world; the sheet tied at four corners, Acts 10:11; the four horns, the sum of the world's forces against the Church, Zac 1:18). In the Apocalypse, where God's covenant with His Church comes to its consummation, appropriately the number seven recurs still more frequently than elsewhere in Scripture.
Asia--Proconsular, governed by a Roman proconsul: consisting of Phrygia, Mysia, Caria, and Lydia: the kingdom which Attalus III had bequeathed to Rome.
Grace . . . peace--Paul's apostolical greeting. In his Pastoral Epistles he inserts "mercy" in addition: so 2-John 1:3.
him which is . . . was . . . is to come--a periphrasis for the incommunicable name JEHOVAH, the self-existing One, unchangeable. In Greek the indeclinability of the designation here implies His unchangeableness. Perhaps the reason why "He which is to come" is used, instead of "He that shall be," is because the grand theme of Revelation is the Lord's coming (Revelation 1:7). Still it is THE FATHER as distinguished from "Jesus Christ" (Revelation 1:5) who is here meant. But so one are the Father and Son that the designation, "which is to come," more immediately applicable to Christ, is used here of the Father.
the seven Spirits which are before his throne--The oldest manuscripts omit "are."
before--literally, "in the presence of." The Holy Spirit in His sevenfold (that is, perfect, complete, and universal) energy. Corresponding to "the seven churches." One in His own essence, manifold in His gracious influences. The seven eyes resting on the stone laid by Jehovah (Revelation 5:6). Four is the number of the creature world (compare the fourfold cherubim); seven the number of God's revelation in the world.
John to the seven churches which are in Asia. The churches are named in Revelation 1:11. The term "Asia" did not mean in the first century what it does now, but only the Roman province called Asia, of which Ephesus was the capital. All the seven churches are in that province. It is supposed that SEVEN, the perfect and sacred number, were chosen, because the seven were to symbolize the whole Church of Christ. There were in the province of Asia more than seven churches at this time, as we know, Colosse, Miletus (Acts 20:17) and Hierapolis (Colossians 4:13) being named in the New Testament.
Grace be to you. The benediction, like that in the apostolic epistles, shows that Revelation is an epistle also, addressed directly to seven churches and through them to all the church.
From him which is. The I AM. See Exodus 3:14.
From the seven Spirits. The Holy Spirit. The numeral seven indicates fulness, perfection. It is the sacred number. The sevens are constantly repeated through Revelation. There are seven churches, seven spirits, seven seals, seven trumpets, seven thunders, seven vials, etc.
And from Jesus Christ. Some of the glories of Christ, the third whose grace is invoked, are named.
The faithful witness. Because all that he says is faithful and true.
The first born of the dead. See notes on Colossians 1:18. Through Christ's resurrection from the dead life and immortality were brought to light for us all. Hence he is called the "first born."
The prince. The rightful ruler of all the rulers of the earth.
Unto him that loveth us. The tense is present, as in the Revision. His love never ceases.
Washed us. Rather, as in the Revision, "loosed us." This was done by the shedding of his blood.
And he made us. Here the Revision must be followed. He made us to be a kingdom; to be priests unto his God. His disciples are constituted a kingdom; a kingdom in which each one is a priest. No disciple needeth a priest to offer incense or sacrifice for him, for he can go directly to the Father through Jesus Christ. See notes on 1-Peter 2:9. Christians are called priests, but are never called kings in a correct translation of the New Testament.
Behold, he cometh. Christ.
With clouds. See Matthew 24:30; Matthew 26:64; Acts 1:9, Acts 1:11. The clouds denote the glory and terrors of his coming.
Every eye shall see him. He will then come to meet all mortals.
They which pierced him. Israel, the nation which rejected and crucified him is meant. See Zac 12:10, which is here quoted.
All the tribes of earth shall mourn over him. In consternation because he is coming to judge the world.
I am the Alpha and the Omega. The first and last letters of the Greek alphabet; hence "the beginning and the end." All begins with God and he closes the drama of earthly history.
John - The dedication of this book is contained in Revelation 1:4-6; but the whole Revelation is a kind of letter. To the seven churches which are in Asia - That part of the Lesser Asia which was then a Roman province. There had been several other churches planted here; but it seems these were now the most eminent; and it was among these that St. John had laboured most during his abode in Asia. In these cities there were many Jews. Such of them as believed in each were joined with the gentile believers in one church. Grace be unto you, and peace - The favour of God, with all temporal and eternal blessings. From him who is, and who was, and who cometh, or, who is to come - A wonderful translation of the great name JEHOVAH: he was of old, he is now, he cometh; that is, will be for ever. And from the seven spirits which are before his throne - Christ is he who "hath the seven spirits of God." "The seven lamps which burn before the throne are the seven spirits of God." " The lamb hath seven horns and seven eyes, which are the seven spirits of God." Seven was a sacred number in the Jewish church: but it did not always imply a precise number. It sometimes is to be taken figuratively, to denote completeness or perfection. By these seven spirits, not seven created angels, but the Holy Ghost is to be understood. The angels are never termed spirits in this book; and when all the angels stand up, while the four living creatures and the four and twenty elders worship him that sitteth on the throne, and the Lamb, the seven spirits neither stand up nor worship. To these "seven spirits of God," the seven churches, to whom the Spirit speaks so many things, are subordinate; as are also their angels, yea, and "the seven angels which stand before God." He is called the seven spirits, not with regard to his essence, which is one, but with regard to his manifold operations.
*More commentary available at chapter level.