Book of Revelation Chapter 1 Vs. 4

 

Greeting to the Seven Churches

Rev. 1:4 John to the seven churches which are in Asia: Grace [be] unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;

The traditional translations use the word churches here, but that is misleading. The Greek word means assemblies in this case probably small groups of Jewish believers that met in private homes. In the Hellenistic context, many such groups functioned as religious or ethnic associations, much like modern clubs, trade guilds, and professional groups.

’Ιωάννης

Iōánnēs; gen. Iōánnou, masc. proper noun transliterated from the Hebr. Yōchānān, Jehovah- given or Jehovah has been gracious. John. This name is given to five different persons in the NT:

(I) John the Baptist (Mat. 3:1), the son of Zechariah and forerunner of Christ, beheaded by order of Herod Antipas (Mat. 3:4, 3:13-14; 14:2-4, 14:8, 14:10; Luke 1:13, 1:60, 1:63).

(II) The apostle, the son of Zebedee and brother of James (Mat. 4:21; 10:2; 17:1; Mark 1:19, 1:29; Luke 5:10).

(III) John Mark, the companion of Paul and Barnabas and writer of the second gospel (Acts 12:25; 13:5, 13:13; 15:37).

(IV) A relative of Annas the high priest and a member of the Sanhedrin who took part with Annas, Caiaphas, Alexander, and other relatives of Annas in calling Peter and John to account for their preaching about Jesus (Acts 4:6).

to the...

ὁ

ho; fem. hē, neut. tó, def. art. Originally a demonstrative pron. meaning this, that, but in Attic and later usage it became mostly a prepositive art. The.

(I) As a def. art., the, that, this (Mat. 21:7; John 6:10; 7:40; Gal. 5:8; Col. 4:16 [cf. Rom. 16:22; 1Th. 5:27]). Of this or that way (Acts 9:2; 19:9, 19:23; 24:22 [cf. Acts 22:4]).

(II) The neut. art. tó is often applied in a similar sense in Luke 22:2 with pṓs, how, tó pṓs, meaning "how [literally, the how] they might kill Him" (cf. Luke 22:4; 19:48; Acts 4:21). Also similarly with tís in Luke 9:46, meaning a dispute arose among them, namely, who should be the greatest of them (cf. Luke 22:24). Similarly in Mark 9:23, "And Jesus said unto him [this, or thus], If thou canst believe."

(III) Used as an emphatic, hē parthénos, "the virgin" (a.t., italics added [Mat. 1:23]); ho huiós, son, ho hoiṓs mou, my son; ho agapētós, the beloved one, my beloved Son (Mat. 3:17).

(IV) It is prefixed to the noun when used for the voc. case as in Luke 8:54; Rom. 8:15.

(V) Used in an explanatory or exegetical manner as "to wit," "that is to say" (Rom. 8:23).

seven...

ἑπτά

heptá; indeclinable, used for all genders, cardinal number. Seven (Mat. 15:34, 15:36-37; Acts 20:6). It is the number denoting sufficiency (Mat. 12:45; 22:25; Luke 11:26; Rev. 1:4; Sept.: Ruth 4:15; 1Sam. 2:5; Isa. 4:1; Pro_26:25; Jer. 15:9) and its meaning is from the Hebr. word meaning sufficiency or fullness. It was on the seventh day that the Lord completed or finished all His work of creation, or made it sufficient for the purposes for which it was designed (Gen. 2:2). The seventh day was also sanctified, or set apart, from the beginning as a religious Sabbath, or rest, to remind believers of that rest which God then entered into and of that sufficiency or fullness of joy which is in His presence forevermore (Psm. 16:11). Hence the very early and general division of time into weeks or periods of seven days, and the sacredness of the seventh day, not only among believers before the giving of the law, but also among the heathen for which they give the very same reason as Moses does (Gen. 2:2); namely, that on it all things were ended or completed (cf. Gen. 7:4, 7:10; 8:10, 8:12; 29:27; Exo. 16:22, 16:31; Heb. 4:1-11). Seven, therefore, was both among believers and nonbelievers the number of sufficiency or completion. Note also the seventy weeks of the prophecy of Daniel (Dan. 9:20-27) of which the last week, the seventieth week, represented the Great Tribulation which would come on earth (Rev. 6-19), indicating the sufficiency of God's dispensation of grace. See Acts 6:3; Rev. 1:4, 1:12, 1:16; 2:1 (cf. Gen. 21:28; Exo. 37:23; Lev. 4:6, 4:17).

Deriv.: hebdomḗkonta, seventy; hébdomos, seventh; heptákis, seven times; heptakischílioi, seven thousand.

churches...

ἐκκλησία

ekklēsía; gen. ekklēsías, fem. noun from ékklētos (n.f.), called out, which is from ekkaléō (n.f.), to call out. It was a common term for a congregation of the ekklētoí (n.f.), the called people, or those called out or assembled in the public affairs of a free state, the body of free citizens called together by a herald (kḗrux) which constituted the ekklēsía. In the NT, the word is applied to the congregation of the people of Israel (Acts 7:38). On the other hand, of the two terms used in the OT, sunagōgḗ seems to have been used to designate the people from Israel in distinction from all other nations (Acts 13:43 [cf. Mat. 4:23; 6:2; Jas. 2:2; Rev. 2:9; 3:9]). In Heb. 10:25, however, when the gathering of Christians is referred to, it is called not sunagōgḗ, but episunagōgḗ, with the prep. epí, upon, translated "the assembling . . . together." The Christian community was designated for the first time as the ekklēsía to differentiate it from the Jewish community, sunagōgḗ (Acts 2:47 [TR]). The term ekklēsía denotes the NT community of the redeemed in its twofold aspect. First, all who were called by and to Christ in the fellowship of His salvation, the church worldwide of all times, and only secondarily to an individual church (Mat. 16:18; Acts 2:44, 2:47; 9:31; 1Cor. 6:4; 12:28; 14:4-5, 14:12; Php. 3:6; Col. 1:18, 1:24). Designated as the church of God (1Cor. 10:32; 11:22; 15:9; Gal. 1:13; 1Tim. 3:5, 3:15); the body of Christ (Eph. 1:22; Col. 1:18); the church in Jesus Christ (Eph. 3:21;); exclusively the entire church (Eph. 1:22; 3:10, 3:21; 5:23-25, 5:27, 5:29, 5:32; Heb. 12:23). Secondly, the NT churches, however, are also confined to particular places (Rom. 16:5; 1Cor. 1:2; 16:19; 2Cor. 1:1; Col. 4:15; 1Th. 2:14; Phm. 1:2); to individual local churches (Acts 8:1; 11:22; Rom. 16:1; 1Th. 1:1; 2Th. 1:1). Ekklēsía does not occur in the gospels of Mark, Luke, John, nor the epistles of 2 Timothy, Titus, 1 and 2 John, or Jude.

(I) Of persons legally called out or summoned (Acts 19:39, of the people); and hence also of a tumultuous assembly not necessarily legal (Acts 19:32, 19:41). In the Jewish sense, a congregation, assembly of the people for worship, e.g., in a synagogue (Mat. 18:17) or generally (Acts 7:38; Heb. 2:12 quoted from Psm. 22:22; Sept.: Deu. 18:16; 2Chr. 1:3, 1:5).

which... see to the above.

Are 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); in the sea (Mark 5:13; 6:47; 2Cor. 11:25). Of a book, writing (Mark 12:26; Luke 2:23; 20:42; John 6:45; Acts 13:33; Rom. 11:2 in the section respecting Elijah; Heb. 4:5, 4:7; 5:6). Of the body and its parts (Mat./ 1:18, 1:23; 3:12; 7:3-4; Luke 1:44; Rom. 6:12; 2Cor. 12:2; 1Pet. 2:22; Rev. 6:5). 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).

Asia...

’Ασία

Asía; gen. Asías, fem. proper noun. Asia. In the NT, referring to the Roman province of Asia, the western part. Many Jews lived in Asia Minor (Acts 19:26-27; 21:27; 24:18; 27:2). It was used also to refer to the region of Ionia of which Ephesus was the capital (Acts 2:9; 6:9; 16:6; 19:10, 19:22; 20:4, 20:16, 20:18). See also 1Cor. 16:19; 2Cor. 1:8; 2Tim. 1:15; 1Pet. 1:1; Rev. 1:4, 1:11.

Grace...

χάρις

cháris; gen. cháritos, fem. noun from chaírō, to rejoice. Grace, particularly that which causes joy, pleasure, gratification, favor, acceptance, for a kindness granted or desired, a benefit, thanks, gratitude. A favor done without expectation of return; the absolutely free expression of the loving kindness of God to men finding its only motive in the bounty and benevolence of the Giver; unearned and unmerited favor. Cháris stands in direct antithesis to érga, works, the two being mutually exclusive. God's grace affects man's sinfulness and not only forgives the repentant sinner, but brings joy and thankfulness to him. It changes the individual to a new creature without destroying his individuality (2Co. 5:17; Eph. 2:8-9).

(I) Cháris, when received by faith, transforms man and causes him to love and to seek after the righteousness of God. Cháris is initially regeneration, the work of the Holy Spirit in which spiritual life is given to man and by which his nature is brought under the dominion of righteousness. The maintenance of this condition requires an unbroken and immense supply of grace. Grace remains constant in, and basic to, a believer's fight without against the devil and his struggle within against sin. Renewal is stimulated and impelled by God's illuminating and strengthening of the soul, and will continue and increase so long as the soul perseveres. God's grace insures that those who have been truly regenerated will persevere until the end of life. This entire work is called sanctification, a work of God "whereby we are renewed in the whole man and are enabled more and more to die daily unto sin and to live unto righteousness" as is stated by the Westminster Shorter Catechism (Rom. 12:2; 2Cor. 4:16; Eph. 4:23; Col. 3:10).

be unto you...

ὑμῖν

humín; 2d person personal pron., dat. of humeís, you. Unto you or with you or by you, sometimes used as an emphatic.

Ant.: hēmín, to, for, with, or by us.

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, e.g., Mat. 1:23; Mark 4:32; Luke 2:34; 11:44; 1Cor. 12:5-6. As connecting neg. clauses, where the neg. particle may be omitted in the latter, which is then rendered neg. by the continuative power of kaí, e.g., Mark 4:12; John 12:40; Acts 28:27; 2Cor. 12:21 (cf. Mat. 13:15; Jas. 3:14). In two examples after oúte, nor, the kaí does not thus carry forward the neg. (John 4:11, 3Jn 1:10). The use of kaí in this continuative sense takes a strong coloring in the NT. Hence, the simple kaí is used frequently in the NT, particularly in the narrative style where Class. Gr. writers either used nothing or used some other particle as dé, but, and; allá, but; tóte, then, and the like. This is especially true in Matthew, Mark, Luke, and Revelation, e.g., Mat. 14:9 ff.; 27:28 ff.; Mark 1:31 ff.; 3:13 ff.; Luke 2:25 ff.; 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.).

peace,...

εἰρήνη

eirḗnē; gen. eirḗnēs, fem. noun. Peace.

(I) Particularly in a civil sense, the opposite of war and dissension (Luke 14:32; Acts 12:20; Rev. 6:4). Among individuals, peace, harmony (Mat. 10:34; Luke 12:51; Acts 7:26; Rom. 14:19). In Heb. 7:2, "King of peace," means a peaceful king. Metaphorically peace of mind, tranquility, arising from reconciliation with God and a sense of a divine favor (Rom. 5:1; 15:13; Php. 4:7 [cf. Isa. 53:5]).

(II) By implication, a state of peace, tranquility (Luke 2:29; 11:21; John 16:33; Acts 9:31; 1Cor. 14:33; 1Th. 5:3; Sept.: Jdg. 6:23; Isa. 14:30; Ezk. 38:8, 38:11).

(III) Peace, meaning health, welfare, prosperity, every kind of good. In Luke 1:79, "the way of peace" means the way of happiness; Luke 2:14; 10:6, "son of peace" means son of happiness, i.e., one worthy of it; Luke 19:42; Rom. 8:6; Eph. 6:15, "gospel of peace" means gospel of bliss, i.e., which leads to bliss; 2Th. 3:16. "The God of peace" means the author and giver of blessedness (Rom. 15:33; 16:20; Php. 4:9; 1Th. 5:23; Heb. 13:20 [cf. Sept.: Isa. 9:6, "the Prince of Peace"]). "Your peace" means the good or blessing which you have in Christ and share through salutation and benediction (Mat_10:13; Luk_10:6; John 14:27). The expression "with peace" means with good wishes, benediction, kindness (Acts 15:33; Heb. 11:31). Simply "in peace" (1Cor. 16:11; Sept.: Gen. 26:29; Exo. 18:23). As used in formulas of salutation, either at meeting or parting, see aspázomai, to embrace, to greet. Thus on meeting, the salutation is "Peace be unto you [eirḗnē humín]," meaning every good wish (Luke 24:36; John 20:19, 20:21, 20:26; Dan. 10:19). Also in letters (Rom. 1:7; 2:10; 1Cor. 1:3; 2Cor. 1:2; Gal. 1:3). In Luke 10:5, "Peace unto this house" (a.t.) means every good wish for this house; Sept.: Jdg. 19:20; 1Chr. 12:18. At parting, húpage, go, meaning to go away in peace (Mark 5:34; Jas. 2:16). The same with the verb poreúou from poreúomai, to go in peace (Luke 7:50; 8:48; Acts 16:36; Sept.: Jdg. 18:6; 1Sam. 1:17; 20:42).

from...

ἀπό

apó; prep. primarily meaning from. It governs the gen. and expresses what is strictly the idea of the gen. case itself like ek, out of; pará, near, beside; and hupó, under. It basically means the going forth or proceeding of one object from another. Apó indicates the separation of a person or an object from another person or an object with which it was formerly united but is now separated. See Luke 16:18, apoleluménēn, "dismissed from a husband" (a.t.), indicates a wife who is separated from her husband without the permissible justification of fornication having been committed by her. However, if one object or person was previously in another, then the prep. for the separation of the two is not apó, but ek, out of. Therefore, the meanings that apó can have are from, away from, of.

him which is, and which was, and which is to come;...

ὁ ὤν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος

ho ṓn kaí ho ḗn kaí ho erchómenos. This phrase is made up of the pres. part. of eimí, to be (ho ṓn, the one being), the imperf. of the same verb (ho ḗn), and the pres. part. of érchomai, to come, with the def. art. ho, the, and the connective kaí, and. It means the One being and the One who had been, and the One coming (Rev. 1:4, 1:8; 4:8; 11:17; 16:5). This is used to indicate that God is timeless.

(I) The first expression (ho ṓn) declares that there has never been a time when God was not existent, hence He is self- existent. If we translate ho ṓn "who is," then we acknowledge His present existence only. See how the same pres. part. is used in John 1:18 to express the eternal and unbroken relationship of the Son to the Father as two coequal and co-eternal personalities of the Triune God. "God [anarthrous meaning divine essence] no one has ever seen, the one and only Son who has always been [ho ṓn] in the bosom of the Father, He Himself explained Him." (a.t.) The first part. ho ṓn affirmatively answers the question, "Has God always been around?"

and... see above.

from... see above.

the... see to the above.

seven... see above.

Spirits...

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]).

which...

ὅς

hós; fem. hḗ, neut. hó; relative pron. Who, which, what, that.

(I) As a demonstrative pron. it means this, that, only in distinctions and distributions with mén, a particle of affirmation, dé, an adversative particle in the expressions hós mén / hós dé, meaning that one / this one, the one / the other, equal to hó mén / hó dé (Mat. 13:4, 13:8; 21:35, "one . . . another"; Mat. 25:15; Luke 23:33; Rom. 9:21; 2Cor. 2:16, "to the one . . . to the other").

(II) As a relative pron., meaning who, which, what, that, strictly implying two clauses, in the first of which there should stand with the verb a noun (the antecedent), and in the second clause the corresponding relative pron., each in the case which the verb of its own clause demands, the relative pron. also agreeing with the antecedent in gender and number. But the form and power of the relative pron. is varied much, both in construction and meaning and by the connection with its other particles.

are...

ἐστί

estí; pres. act. indic. 3d person sing. of eimí, to be. He (she, it) is.

before...

ἐνώπιον

enṓpion; adv. from en, in, and ṓps (n.f., see skuthrōpós, face, eye, countenance. In the face of, in the presence of, before, found only in the later Gr. In the NT used mostly by Luke, Paul and in the Book of the Revelation.

(I) Used of things meaning before, in front of (Rev. 1:4; 4:5-6, 4:10; 7:9, 7:11, 7:15; Sept.: Gen. 30:38; 1Sam. 5:3). Elsewhere of persons, before, in the presence of, in the sight of (Luke 1:17; 5:18, 5:25; 13:26; Acts 6:6; 10:4, 10:31; Rev. 7:9; Sept.: Lev. 4:4; Num. 17:10; Jer. 7:10; Ezk. 16:41); as a herald equivalent to "before His face" (a.t. [Luke 1:19 referring to Gabriel who stood before God being an archangel]). Used in the expression of worshiping and falling before someone meaning to prostrate oneself before another (Luke 4:7; Acts 9:15; Rev. 3:9; 4:10; 5:8; 15:4; Sept.: Psa. 22:30, "before nations" [a.t.]).

(II) As marking the manner, and especially the sincerity with which anything is done before God or in the sight of God, meaning God being present and witness (Rom. 14:22; 2Cor. 4:2; 7:12 [cf. Sept.: 1Sam. 12:7; 23:18]). In Gal. 1:20; 1Tim. 5:21; 6:13; 2Tim. 2:14; 4:1, "before God" means God being witness.

(III) Metaphorically, meaning in the sight of or in the mind, will, purpose or judgment of someone (Luke 1:6, 1:15, 1:75; 15:18, 15:21; Acts 8:21; Rom. 12:17; 2Cor. 8:21; Sept.: Deu. 4:25; 1Sam. 20:1; 2Sam. 16:19; 1Kgs. 11:33, 11:38; Neh. 9:28; Psm. 5:9; 19:15). With the gen. as in Luke 15:10, "joy before the angels" (a.t.) meaning joy to the angels in that they rejoice. In Luke 24:11 used as "seemed to them" and in Acts 6:5 "the word was pleasing to all" (a.t. [Sept.: Num. 13:34; Deu. 1:42; 2Sam. 3:36]). In Acts 7:46, the phrase "to find grace before" (a.t.) someone means to find favor in the sight of someone (cf. Luke 1:30, when pará followed by the dat. is used).

Deriv.: katanṓpion, in the presence of.

Syn.: émprosthen, in the sight of a person, before; métōpon, forehead; ópsis, appearance; enantíon, in the presence of; énanti, before; apénanti, in the sight of, before; katénanti, down over against, in the sight of; katenṓpion, right over against, opposite; antikrú, opposite, over against.

Ant.: ópisthen, behind; opísō, to the back.

His...

αὑτού

hautoú; fem. hautḗs, neut. hautoú, the contracted form of heautoú, of his own. Himself, herself, itself (Mat. 1:21; 3:12; Luke 5:25; 9:14; 2Tim. 2:19; Rev. 16:17). For autoú instead of hautoú, see autós II, C), he or self.

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.

John wrote about real issues of relevance for each of these seven groups living in the Roman province of Asia.

At the same time, the letter claims to be an apocalyptic or revelatory text that contains prophecy see (Rev. 1:1, 1:3, 22:7). Both aspects of revelation are critical to keep in mind.

John provided a general introduction (Rev. 1) as well as seven unique messages (letters within the letter) that act as more specific words for each community (Rev 2-3).

He designed a kind of interactive text to be read in seven different cities and from seven different perspectives.

He then wove these different perspectives together into a single coherent message in the remainder of his scroll.

The book of Revelation confronts each of the seven communities with an alternative image of the world. Living in the great cities of the Provence of Asia, the letters recipients would have been extremely familiar with powerful images of Roman imperial greatness, excellence, and domination pagan worship.

Johns letter claims to reveal an invisible but much truer reality.

The visual power of Johns letter stands in opposition to dominant reality in order to cleans or refresh the minds of his hearers.

But John is not the only one who is sending this message.

The Greek expression (ho on) literally means the being one or the one who is. Its usage here represents an illusion to the Name of God revealed to Moses (Exo. 3:14).

Besides the hint that God himself is the author we also see that Jesus Christ and the seven Spirits before the throne are there in the letter greeting.

John to the... They were located in Asia Minor (Rev. 1:11).

Seven Churches

Not all the churches in Asia are meant, since the list of those addressed in Revelation does not include Colossae, Miletus, Hierapolis, or Magnesia. The seven named are chosen to symbolize the whole Church. Compare Rev. 2:7. Seven being the number of the covenant, we have in these seven a representation of the Church universal.

Asia

Not the Asiatic continent nor Asia Minor. In the time of the apostles the term was commonly understood of the proconsular province of Asia, principally of the kingdom of Pergamus left by Attalus III. to the Romans, and including Lydia, Mysia, Caria, and at times parts of Phrygia. The name Asia Minor did not come into use until the fourth century of our era.

Grace - peace

For grace χάρις, see on Luke 1:30. Both words are used by Paul in the salutations of all his Epistles, except the three Pastorals.

From Him which is, and which was, and which is to come (ἀπὸ τοῦ ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος)

The whole salutation is given in the name of the Holy Trinity: the Father Him which is, and was, and is to come, the Spirit the seven spirits, the Son Jesus Christ. See further below. This portion of the salutation has no parallel in Paul, and is distinctively characteristic of the author of Revelation. It is one of the solecisms in grammatical construction which distinguishes this book from the other writings of John. The Greek student will note that the pronoun which (ὁ ) is not construed with the preposition from (ἀπό), which would require the genitive case, but stands in the nominative case.

Each of these three appellations is treated as a proper name. The Father is Him which is, and which was, and which is to come. This is a paraphrase of the unspeakable name of God (Exo. 3:14), the absolute and unchangeable. Ὁ ὢν, the One who is, is the Septuagint translation of Exo. 3:14, I am the ὁ ὢν I am: ὁ ὢν I am, hath sent me unto you. The One who was ὁ ἦν. The Greek has no imperfect participle, so that the finite verb is used. Which is and which was form one clause, to be balanced against which is to come. Compare Rev. 11:17; 16:5; and was ἦν in the beginning with God (John 1:2). Which is to come ὁ ἐρχόμενος. Lit., the One who is coming. This is not equivalent to who shall be; i.e., the author is not intending to describe the abstract existence of God as covering the future no less than the past and the present. If this had been his meaning, he would have written ὁ ἐσόμενος, which shall be. The phrase which is to come would not express the future eternity of the Divine Being. The dominant conception in the title is rather that of immutability. Further, the name does not emphasize so much God's abstract existence, as it does His permanent covenant relation to His people. Hence the phrase which is to come, is to be explained in accordance with the key-note of the book, which is the second coming of the Son (Rev. 1:7; 22:20).

The phrase which is to come, is often applied to the Son (see on 1Jhn. 3:5), and so throughout this book. Here it is predicated of the Father, apart from whom the Son does nothing. The Son is never alone, even as Redeemer (Milligan). Compare We will come unto him, John 14:23. Origen quotes our passage with the words: But that you may perceive that the omnipotence of the Father and of the Son is one and the same, hear John speaking after this manner in Revelation, 'Who is, etc.' Dean Plumptre compares the inscription over the temple of Isis at Sais in Egypt: I am all that has come into being, and that which is, and that which shall be, and no man hath lifted my veil.

John became the apostolic leader of the church at Ephesus following the death of Paul and the destruction of Jerusalem by Rome (A.D. 70). The Ephesian church had established a number of daughter churches throughout the province of Asia western Asia Minor, and John exercised pastoral and apostolic care of them. The blessing of verse 4 comes from the Triune God-head: God the Father, the Holy Spirit, and Jesus Christ. Him which is a paraphrase of the name Jehovah or Yahweh (Exo. 3:14): I AM,

Note the absence of all official titles, such as are found in Paul; showing that John writes as one whose position is recognized.

The number seven means spiritual perfection and completeness, and represents the fullness of the Spirit in the life and ministry of Christ. We should believe this number is symbolic of all churches for all time. These seven churches were literal churches of that day as well as giving us a view of the churches of our day in general and is applicable to all peoples of the present time, 2Tim. 3:15-17. These seven Spirits take in all the Spirits of God.

Seven

Among every ancient people, especially in the East, a religious significance attaches to numbers. This grows out of the instinctive appreciation that number and proportion are necessary attributes of the created universe. This sentiment passes over from heathenism into the Old Testament. The number seven was regarded by the Hebrews as a sacred number, and it is throughout Scripture the covenant number, the sign of God's covenant relation to mankind, and especially to the Church. The evidences of this are met in the hallowing of the seventh day; in the accomplishment of circumcision, which is the sign of a covenant, after seven days; in the part played by the number in marriage covenants and treaties of peace. It is the number of purification and consecration (Lev. 4:6, 4:17; 8:11, 8:33; Num. 19:12). Seven is the number of every grace and benefit bestowed upon Israel; which is thus marked as flowing out of the covenant, and a consequence of it. The priests compass Jericho seven days, and on the seventh day seven times, that all Israel may know that the city is given into their hands by God, and that its conquest is a direct and immediate result of their covenant relation to Him. Naaman is to dip in Jordan seven times, that he may acknowledge the God of Israel as the author of his cure. It is the number of reward to those who are faithful in the covenant (Deut. 28:7; 1Sam. 2:5); of punishment to those who are froward in the covenant (Lev. 26:21, 26:24, 26:28; Deut. 28:25), or to those who injure the people in it (Gen. 4:15, 4:24; Exo. 7:25; Psm. 79:12). All the feasts are ordered by seven, or else by seven multiplied into seven, and thus made intenser still. Thus it is with the Sabbath, the Passover, the Feast of Weeks, of Tabernacles, the Sabbath-year, and the Jubilee.

Similarly the number appears in God's dealing with nations outside the covenant, showing that He is working for Israel's sake and with respect to His covenant. It is the number of the years of plenty and of famine, in sign that these are for Israel's sake rather than for Egypt's. Seven times pass over Nebuchadnezzar, that he may learn that the God of his Jewish captives is king over all the earth partly quoted and partly condensed from Trench's Epistles to the Seven Churches.

Seven also occurs as a sacred number in the New Testament. There are seven beatitudes, seven petitions in the Lord's Prayer; seven parables in Mat. 13; seven loaves, seven words from the cross, seven deacons, seven graces (Rom. 12:6-8), seven characteristics of wisdom (Jas. 3:17). In Revelation the prominence of the number is marked. To a remarkable extent the structure of that book is molded by the use of numbers, especially of the numbers seven, four, and three. There are seven spirits before the throne; seven churches; seven golden candlesticks; seven stars in the right hand of Him who is like unto a son of man; seven lamps of fire burning before the throne; seven horns and seven eyes of the Lamb; seven seals of the book; and the thunders, the heads of the great dragon and of the beast from the sea, the angels with the trumpets, the plagues, and the mountains which are the seat of the mystic Babylon, - are all seven in number.

So there are four living creatures round about the throne, four angels at the four corners of the earth, holding the four winds; the New Jerusalem is foursquare. Authority is given to Death to kill over the fourth part of the earth, and he employs four agents.

Again the use of the number three is, as Professor Milligan remarks, so remarkable and continuous that it would require an analysis of the whole book for its perfect illustration. There are three woes, three unclean spirits like frogs, three divisions of Babylon, and three gates on each side of the heavenly city. The Trisagion, or thrice holy, is sung to God the Almighty, to whom are ascribed three attributes of glory.

the seven Spirits... Not seven titles of the Holy Spirit, for there are more titles than this that are applied to the Spirit. Since the Lamb has the seven horns and seven eyes, since we know there is but one Holy Spirit (Eph. 4:4-6), and since the Lamb is a symbol of Christ, the seven lamps of fire (Rev. 4:5), the seven horns, and seven eyes are all symbolic of the one Holy Spirit and can only denote His fullness and power upon the Lamb and before the throne (John 3:34; Isa. 11:2; 42:1-7; 61:1-2; Acts 10:38). There are actually many more than seven Spirits. This seven is a symbolic number meaning all (completeness). Spirits is capitalized so this is the Holy Spirit in all His workings. When it speaks of these Spirits ever before the throne, we see Teacher, Guide, Helper, Provider, as just a few of the works of the Holy Spirit. John explains in this who Jesus is.

The Spirit is designated by

The seven Spirits (τῶν ἑπτὰ πνευμάτων)

Paul nowhere joins the Spirit with the Father and the Son in his opening salutations. The nearest approach is 2Cor. 13:13. The reference is not to the seven principal angels (Rev. 8:2). These could not be properly spoken of as the source of grace and peace; nor be associated with the Father and the Son; nor take precedence of the Son, as is the case here. Besides, angels are never called spirits in this book. With the expression compare Rev. 4:5, the seven lamps of fire, which are the seven Spirits of God: Rev. 3:1, where Jesus is said to have the seven Spirits of God. Thus the seven Spirits belong to the Son as well as to the Father (see John 15:26). The prototype of John's expression is found in the vision of Zechariah, where the Messiah is prefigured as a stone with seven eyes, the eyes of the Lord, which run to and fro through the whole earth (Zec. 3:9; 4:10). Compare also the same prophet's vision of the seven-branched candlestick (Zec. 4:2).

Hence the Holy Spirit is called the Seven Spirits; the perfect, mystical number seven indicating unity through diversity (1Cor. 12:4). Not the sevenfold gifts of the Spirit are meant, but the divine Personality who imparts them; the one Spirit under the diverse manifestations. Richard of St. Victor cited by Trench, Seven Churches says: And from the seven Spirits, that is, from the sevenfold Spirit, which indeed is simple in nature, sevenfold in grace.

Salutation

This salutation - like Paul’s salutations in his epistles and the salutation of John himself in 2 John - specifies the book’s destination. The recipients of this message were the seven churches in the Roman province of Asia in Asia Minor (Rev. 1:11; 2:1-29 and Rev. 3:1-22). The words grace and peace concisely summarize both a Christian’s standing before God and his experience. Grace speaks of God’s attitude toward believers; peace speaks both of their standing with God and their experience of divine peace.

Again, the salutation is unusual in that it describes God the Father as the One who is, and who was, and who is to come (cf. Rev. 1:8). The seven spirits probably refers to the Holy Spirit (cf. Isa. 11:2-3; Rev. 3:1; 4:5; 5:6), though it is an unusual way to refer to the third Person of the Trinity.