Tuesday, February 25, 2020

Revelation 1:4, Commentary: Greeting and Doxology


The Revelation is a letter written to seven particular congregations located in Asia Minor. Although this manuscript begins as an epistle (and also ends as one) it soon transcends that form and steps forward as a masterpiece of apocalyptic writing. We are given a hint that it would do just that, in the word esēmana (signified) of v1. But in this chapter we examine the greetings and the doxology given by the author.

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;

Greetings
“John to the seven churches which are in Asia.” ～ The seven churches in view here are named in v11 of this chapter. They were all located in western Asia Minor, which is modern-day Turkey. The congregations were chosen for their particular circumstances at the time of the Revelation’s writing. The cities were positioned about 50 miles apart in a clockwise formation, beginning with Ephesus at about 7 o’clock and ending with Laodicea at about 5 o’clock. Some have suggested that the cities were postal centers serving their own districts. If so, it demonstrates the method of apostolic evangelism; churches were planted strategically, not haphazardly, throughout the ancient world. 

“Grace be unto you, and peace,…” ～ John greets the churches with: “Grace… and peace.” He uses “Grace” only twice in this book, here and 22:21. It is important to note that it forms the first and last word to the churches. Grace is such a powerful word that a more appropriate salutation of greeting could not have been used. Charis (the Greek), coming from the Greek culture, brings the idea of joy, pleasure, delight, sweetness, charm, and loveliness. But the New Testament writers use charis preeminently of that kindness about which God bestows favors, even upon those who do not deserve them, and grants to sinners pardoning of their offenses, and bids them accept eternal salvation through Christ (Rom 3:24; 1 Cor 15:10; Gal 1:15; Eph 1:6; Phil 1:7; Col 1:6 etc.). Furthermore, charis is used at the beginning and end of the Epistles to show the writer’s craving that the readers have the favor (grace) of Christ, to which all blessings, especially spiritual, are due. And, finally, charis is used of the merciful kindness of God, exerting His holy influence upon souls, turning them to Christ; keeps, strengthens and increases them in Christian faith, knowledge, and affections; and kindles them to the exercise of Christian virtues (favor). John’s first century readers clung to this word of greeting as one awash in a raging sea would hold to a life buoy. Grace was everything to a church in the throes of persecution, because the word produced a confidence in the surety of Christ. Also, the peace (Grk, eirēnē) of Christ was far different from the Hebrew salutation. The Hebrew shalom implies the gift of salvation, while its Greek counterpart, eirēnē, implies prosperity; thus, indicating the fullness of the Messianic blessing (see John 14:27 and 20:19). In that the Revelation spans the whole spectrum of the Messianic struggle and ultimate triumph, the salutation of “peace” was, and is, an appropriate greeting, indeed.

“…from him which is, and which was, and which is to come;…” ～ To show the Hebraism of the Apocalypse, and be assured it is Hebrew in character throughout, John greets his readers in behalf of the true Revelator, namely Jesus Christ. Jesus is introduced in a paraphrase of the divine name from the Old Testament: “I AM THAT I AM” (Ex 3: 14, 15). John refers to Him as the one “which is, and which was, and which is to come.” The implication between Christ and Yahweh is further seen from v8 and again in chapter 4, v8. Clearly, Jesus is viewed as the Almighty God in this passage. Also associated with this Old Testament name of Yahweh (“I AM THAT I AM”) is Hebrews 13:8 which declares Jesus to be the “same yesterday, and today, and forever.”

“…and from the seven Spirits which are before his throne,…” ～ We noticed that the Revelation is addressed from “the seven Spirits which are before his throne.” Chapter 4, v5 gives more commentary on these Spirits: “… And there were seven lamps of fire burning before the throne, which are the seven Spirits of God.” 

The concept of the “seven spirits” of God is found throughout the first part of the book of Revelation (3:1; 4:5; 5:6). We are told in Eph 4:4 that there is but ONE Spirit in relation to God. Then there is John 4:24 which defines God as “Spirit.” Therefore, God is but ONE Spirit, in the strictest manner of speaking. Yet, here we are told that God has “seven Spirits.” Because of the nature of apocalyptic literature we know that the “seven Spirits” of God must be understood in the light of symbolic language. The reader of Revelation is informed that the language of the manuscript is symbolic because of v1, where he is told that the Revelation would be shown to John by significations (esēmanen). Since seven is the biblical number of completion, the Spirit of God is presented in the Apocalypse as seven attributes of one complete and total Holy Spirit. (Pope Damasus I, A.D 366—384, offered a list of the seven Spirits of God.) Furthermore, the passage here is an echo of Zech 4:2-10 where the prophet Zechariah saw the seven Spirits of God as seven lamps (4:5), which are also called the “seven eyes” of the LORD, “which run to and fro through the whole earth” (Zech 4:10). This is a remarkable parallel to 5:6, “And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.”

Pope Damasus I  aside, most commentators will reference Isaiah 11:2 for the list of the seven Spirits of God. This writer feels this to be a mistake for the following reasons: Once Isaiah 11:2 is viewed (“And the Spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, the spirit of council and might, the spirit of knowledge and of the fear of the LORD;”) it is clear that the “spirit of wisdom and understanding” is a coupling, and, therefore, should be considered as but one of the “spirits,” or attributes, of the LORD, as is the “spirit of council and might” and the “spirit of knowledge and fear of the LORD.” Moreover, the first statement of the verse, “And the Spirit of the LORD...” should not be considered as one of the “seven Spirits” since the “seven Spirits” are a elements of the “Spirit of the the LORD” (God). The best that can be said for Isaiah 11:2 is that it gives us three of the seven Spirits of the LORD.

Permit me to offer the list that I favor:
The Seven Spirits of God Are These:
  1. The Spirit of Wisdom and Understanding ................Isaiah 11:2
  2. The Spirit of Council and Might ...............................Isaiah 11:2
  3. The Spirit of Knowledge and  Fear of the LORD ....Isaiah 11:2
  4. The Spirit of Judgment ....................................Isaiah 4:4; 28:26
  5. The Spirit of Truth .....................John 14:17; 15:26; 1 John 4:7
  6. The Spirit of Faith ....................................... 2 Corinthians 4:13
  7. The Spirit of Life ...............................................Revelation 11:11

When rightly divided, the Word of Truth demonstrates the “seven Spirits” of God to be, in fact, seven attributes of the Holy Spirit. Seven symbolizes fullness, completeness, or perfection.  One could, and probably should, speak of the sevenfold Spirit of God.





After spending over forty years in the dispensational doctrine, and having raise my children in that theological framework, I became a convinced adherent to a "kingdom" theology that recognizes the Church as the Israel of God, and that the first century actually saw the fulfillment of most of Matthew chapter 24. "Letters to My Children on Apostolic Kingdom Theology" is a compilation of twenty four letters written to my children explaining my journey. These "Letters" provide a systematic approach to Apostolic Eschatological study of Scripture. It is sure to interest all students of Scriptures.
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The Apocalypse, is the introduction to the biblical book of Revelation. Here Bishop Hayes also gives a verse by verse commentary of the first three chapters of the Apostle John's Revelation of Jesus Christ, covering the letters addressed to the seven churches of Asia Minor. The Bible student will thrill at the Bishop's easy evangelistic style of presenting deep and unique truths never before published. In this study a wealth of information will be shared with the disciples of Christ on each verse of this great manuscript.

Own your personal copy of this enlightening work by ordering at the link provided here:https://www.amazon.com/Apocalypse-Introduction-Epistles-Seven-Churches/dp/1686423152/ref=sr_1_1?keywords=Bishop+Jerry+Hayes%2C+Apocalypse&qid=1568308793&s=books&sr=1-1












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