Revelation 1:6; Commentary, Greetings and Doxology Continued

1:6  And hath made us kings and priests unto God and his Father, to him be glory and dominion for ever and ever. Amen.

“And hath made us kings and priests.” ～ The ransomed and blood washed ones (i.e. the Saints) are themselves made kings and also priests. By this designation the Church is shown to have inherited the prerogatives of Israel. Yahweh told Israel that they would be to Him “a kingdom of priests, and an holy nation” (Ex 19:6). Using near to the same words, the Holy Spirit, speaking through the apostle Paul, tells the Church, “… ye are ... a royal priesthood, an holy nation” (1 Pet 2:9). The prerogatives of the nation of Israel passed to the Church (the New Israel – see Gal 6:16) on the day of Pentecost A.D. 30. If we would skip forward to 5:10 and take a preview of that passage, we would see the redeemed represented by the twenty-four elders and the four beasts (living creatures) who claim the title of “kings and priests” for themselves. (Concerning these elders and living creatures I will have more to say upon arrival at that place.)

The combination of the two offices of king and priest onto one person was not normative to holy Scripture before the Messianic Kingdom was established. The one noted king/priest personality in the Old Testament was Melchizedek (Gen 14:18-20). This Melchizedek, was the King of Salem (peace) and also the “priest of the most high God.” In natural Israel the same person could not be both, because each must derive from a particular tribe in which one was diverse from the other. However, Jesus is declared a priest after the order of Melchizedek in that He (Jesus) was both king and priest. But more so because He is a priest eternally as is the Melchizedek priesthood (Heb 7:21). Therefore, in that the saints are said to be “kings and priest” it is obviously the Melchizedek priesthood that is in view (Heb ch7 cf. Gen 14:18-20). Those who are born again into the body of Christ become priests after His order. Jesus promised, “To him that overcometh will I grant to sit with me in my throne, ... .” (3:21). Therefore, Jesus, the Melchizedek priest, is also the King.

The claim by John, here, that the saints are both “kings and priest” is a strong indication that the believers are even now ruling and reigning with Christ.

The idea of king/priest is projected for the Messianic Kingdom by the prophet Zechariah. In that prophet’s writings (ch 3 and 6:11-13) the high priest Joshua, and the king Zerubbabel (he was actually the governor) are viewed as one. Both of them prefigure the “Branch” (Zech 3:8; 6:12) who is the Messiah. 

That the title of king/priest is used for the saints of the present Church, is strong evidence that the Messianic Kingdom and the Church are one and the same entity.

The glory and dominion that is forever and ever belongs to the “ruler of the kings of the earth” (v5 NKJV); but also to the saints who are ruling with Him (5:10; Rom 8:17; 2 Tim 2:12). And to the saints to whom He gave instructions to pray for His Kingdom to come in the earth.

“Unto God and his Father.” ～ Here, the conjunction between God and Father is the Grk “kai.”  Kai is translated: and, even, also, and namely. Here, the meaning is obviously “even.” Otherwise, the meaning would be: God and the Father are two individuals, or, even worse, God has a Father. This Grk conjunction is used many times in Scripture to connect the name of Jesus with that of the Father and Holy Spirit. Whereas the English “and” means: another in conjunction to, the Grk “kai” has other meanings that must be considered. Thus, the word can not be relied on to prove a distinction of persons in the Godhead.

“To him be glory and dominion for ever and ever.” ～ When armed with this knowledge, Christians will cease running and cowering before the enemy. It is high time to posture ourselves like the kings and priests we are. For our King reigns (Matt 28:18) and has empowered His saints (Luke 10:19) to take the kingdom (Dan 7:18, 21-28). To which end we are to pray (Matt 6-:9-13) and proclaim: “For thine is the kingdom, and the power, and the glory forever. Amen.”

“Amen.” ～ At the end of v6 is an “Amen.” This word is an affirmation that places an exclamation mark after the verse. Literally, “I have said it. Now, let it be so!”

Apostolically Speaking,

☩ Jerry L Hayes

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.

Order your personal copy today from the link provided here:

https://www.amazon.com/Letters-Children-Apostolic-Kingdom-Theology/dp/1482716712/ref=sr_1_fkmrnull_2?keywords=Letters%2C+Bishop+Jerry+hayes&qid=1558365492&s=books&sr=1-2-fkmrnull

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

THANK YOU FOR YOUR SUPPORT BY PURCHASING MY BOOKS FOR YOUR LIBRARY. -JLH

Be sure to listen and subscribe to the Bishop's Podcast: Apostolic Bishop, at:

https://podcasts.apple.com/us/podcast/the-apostolicbishops-podcast/id1472262392?fbclid=IwAR2FlRYnNsw5Vu_Bz4PjyEdiAxFMawhtD2BFr_S7WysrpFcYjuQYSHGAlZ

Revelation 1:5; Commentary, Greetings Continued

1:5 And from Jesus Christ, who is the faithful witness, and the first begotten from the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, 

“And from Jesus Christ, …” ～ We are told in v4 that the letter is “from him which is, and which was, and which is to come; and from the seven Spirits:” which have been identified as the sevenfold Spirit of God. Here, in verse 5 we read, “And from Jesus Christ, …” Now, the Grk kai translated here as “and” may be translated as: and, even, also, or namely, depending on the context of the passage in which it occurs. So, as it has been demonstrated, the one “which is, and which was, and which is to come” is a reference to Yahweh (Ex 3:14–15), as well as to Christ (1:8 cf. 4:8). And since Jesus is indeed Yahweh God—as to His deity (see Zech 12:10 cf. Rev 1:7), it is most probable that the Grk kai should be understood as meaning “even” or “namely” in this instance. Thus, the greeting would be from the LORD God as He is manifested through the seven Spirits and in the person of Jesus Christ.

“…who is the faithful witness, …” ～ Furthermore, John refers to Jesus as the “faithful witness” (Grk: ho martos ho pistos). The word “witness” (martos) is used in its transliterated form “martyr,” when referencing those who have given their lives for the faith. The word is used in just this way in 2:13 where one Antipas is referred to as “My faithful martyr.”Also, it is noted that the first century believers employed the common word “martos” (witness) in reference to those who bore witness with their lives. The phrase “faithful witness” references one whose faith did not waver in the face of physical death. Of a truth, the word “martos” (witness) is being used in just that way for Jesus, who established the example for all Christians who would be called upon to bear “witness” with their lives. Paul, also moved by the “faithful witness” of Jesus, wrote of Him:

“And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.” (Phil 2:8)

All writers of the four Gospels faithfully record this pivotal historical event; but, let us look to Luke’s account of the moment of victory. I say “victory” because Jesus could have ended His suffering at any moment. He had reminded Peter of the “more than twelve legions (72,000) of Angels” (Matt 26:53) at His disposal; He had admitted, in the garden prayer, a very human desire to live.  Did he not pray for the cup of death and suffering to pass from him (Matt 26:37; Luke 23:42)? The mob said that they would indeed believe in Him IF He would come down from the nails and deliver Himself. All creation must have held its collective breath to see what the very human Son of God would do —how far will He permit the sinners to go before He says, “ENOUGH!” Luke provides the spectating universe with the triumphant answer,  

“And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour. 45 And the sun was darkened, and the veil of the temple was rent in the midst. 46 And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.”  (Luke 23:44-46)

Every Christian is to take courage from the “faithful witness” of Jesus as to His death, and as also to His words which He would later speak to the church at Smyrna, “Be thou faithful unto death, and I will give thee the crown of life.” (2:10)

“…and the first begotten from the dead, …” ～ Jesus, the faithful witness, was thoroughly identified as “the first begotten (“born” NKJV) from the dead.” There are three credentials presented for Christ in this verse. This, second of the three stands forth to be examined. The word “first” indicates the progressive order – thus, others will be “begotten” from the dead. Each following the Way through the veil provided by Christ (Heb 10:20). The Greek text at this point reads, “ho prototokos ek ton nekron” - “first born out of the dead.” Jesus had taught a general resurrection of the dead–literally.  John recorded his words,

“… for the hour is coming, in the which all that are in the graves shall hear his voice, 29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.” (John 5:28-29; cf. Dan 12:2; Acts 24:15; Rev 20:11).

Most all pagan religions and philosophies had guessed at the immortality of the soul, but had never, in their most adventurous dreams, envisioned the body getting up and joining it. The resurrection of the body (called here – “born out of the dead”) is the unique teaching of the Christian Scriptures and the exclusive Christian hope (see 1 Cor 15; Phil 3:10-11; Heb 6:2; 11:35 etc.).

Moreover, the designation of Christ as “first born out of the dead” brings needed light to such text as Hebrews 1:6 in which God is said to have brought “the firstborn into the world.” This, and like passages (Rom 8:29; Col 1:18) should be understood in the sense of the resurrection from the dead, instead of primary generation from a sire—either divine or human.

“… and the prince of the kings of the earth.” ～ The third voucher John gives for Jesus is that he is “the prince of the kings of the earth.” The Greek archōn is here translated as “prince” (NKJV has “ruler”). Archōn is the word for ruler, commander, chief, leader (Thayer). Well, this is the proper meaning of “prince” (KJV); in modern usage one is tempted to think of a “soon to be King” instead of a setting monarch. The church to whom John wrote, in fact the entire apostolic age, did not see Jesus as a “soon to be King.” No. To this church He was the “here and now” ruling monarch of the cosmos—hence, the NKJV “ruler.” He is the here and now King of kings and Lord of lords (19:16). By the time John received the revelation (A.D. 54-68) it was the understanding of the apostolic church that Christ had already passed into the heavenlies and received His kingdom (3:21). They understood that Daniel’s prophecy of the Son of man receiving the kingdom from the Ancient of Days (Dan 7:13-14) was fulfilled the minute Jesus arrived back in heaven. They, further, understood themselves to be in that kingdom which Daniel also called the kingdom of“the Saints of the most high” (Dan 7:18, 21, 27). They were cognizant that that Kingdom would do battle with the kingdom of the beast, and for a time be overcome by him (Dan 7:21 compare to Rev 13:7), but would ultimately possess his kingdom (Dan 7:22-27) forever and ever. This is the story that the Apocalypse has to tell; it is a prophecy of the struggle and triumph of the Kingdom of “the Saints of the most high” (Dan 7:18); Christ is their King, and through them He subdues all the kingdoms of man and makes them His own (11:15 compare to Dan 7:18-27). Throughout the history of the world, subjects have obeyed and served kings because of fear, but this “Ruler of the kings of the earth” is a “prince” who governs from a power-base of love. John writes that this King “loved us.” Indeed, love is what He is. The One who is, and was, and is to come, the “I AM THAT I AM,” does not have love,—He is Love (1 John 4:7).

It is recorded, somewhere, that Pilate reported to Rome concerning the preacher from Galilee, named Jesus: “If He were a general we could fight Him; if He were a statesman we could debate Him in our senate; if He were a philosopher we could philosophized against His philosophy; but, he is none of these. He is love—and what do you do against love!?

“Unto him that loved us.” ∼ Indeed, it can be said, “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.” (1 John 4:10). The love Yahweh possesses for mankind brought Him to our earthly realm, to mingle with our flesh and experience our dilemma; and, to, in the end, provide the final solution… His death.

“And washed us from our sins in his own blood.” ∼ His death was the ultimate act of love. He, Himself, stated clearly, “Greater love hath no man than this, that a man lay down his life for his friends.” (John 15:13). And, here, in our text, John writes that he “washed us from our sins in His own blood.” Moderns have been repulsed from Christianity by its focus on the blood of a sinless sacrifice. They are made uneasy by a religion of blood. It seems not to matter to them that it was not blood taken, but rather, it was blood given. But, dear disciple, the truth is: the Justice of heaven demands blood payment for the sin debt. And, innocent blood is the only legal tender accepted at Justice’s tables of exchange (Gen 2:17; 3:19; Rom 6: 23:5:12; James 1:15). The many ablutions of the Old Testament were associated with the blood of innocent animals, that, in return, spoke of a better sacrifice—that would one day be presented, which would settle the sin question once and for all. To cancel the debt of sin, Justice demanded the life of the sinner. The blood of animals could not satisfy Justice’s demand. The exchange had to be in kind, i.e. human for human. Moreover, the economy of barter, established by the courts of Heaven, demanded sinless blood for the ransom of the sinful—innocence for guilt. No man was qualified to pay the ransom; for all men had sinned and fallen short of such value. Mankind’s position was dark indeed, in that no one of the species could stand for the fallen race. The prospect becomes darker still, when it is contemplated that even if one from the race of man was found who was holy, sinless, innocent, and who could pay the ransom–Would he?—since all the debtors were totally unlovable. This fact alone makes this love story so amazing. “For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die. 8 But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us” (Rom 5:7-8 NKJV). The ultimate act of love is so fully demonstrated, in that “He who knew no sin became sin;” not just sin – my sin – your sin, then died for that sin; washing it away with His own blood. Thus, in His vicarious death, the blood of a sinless man facilitated the ransom of all who believe on Him (Rom 5:9; Eph 2:13; 1 John 1:7; see 2 Cor 5:21).

The word “washed” as found in our text is the Greek  lousanti from louō; it means, too loose. Therefore, the sinner is loosed from his or her sins by the blood of Jesus Christ. Thayer writes, “Jesus, by suffering the bloody death of a vicarious sacrifice cleansed us from the guilt of our sin.”

In order to perceive the limits to which the Almighty God extended Himself to provide a sinless ransom for our fallen race (that is all together unlovable), and in order to view His continued love-obsession for the ransomed, one must thoughtfully consider Acts 20:28, 

“Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood.” (NKJV)

“He purchased with his own blood.”  There being no other, He came Himself. He left the regal throne of heaven and was lain in bloody straw; he laid aside His robe of royalty and put on a peasant’s gown; He, who was accustomed to the hails of the angelic hosts, willingly subjected Himself to the mocking of a snarling mob; He who was the possessor of the scepter of Heaven gave Himself to the murderous nails of mankind; He came from glory to gory; He, Who was the Creator, became wedded to His creation, thereby becoming death’s conqueror transfixed on a spear. “He purchased with his own blood.”

Apostolically Speaking,

☩ Jerry L Hayes

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.

Order your personal copy today from the link provided here:

https://www.amazon.com/Letters-Children-Apostolic-Kingdom-Theology/dp/1482716712/ref=sr_1_fkmrnull_2?keywords=Letters%2C+Bishop+Jerry+hayes&qid=1558365492&s=books&sr=1-2-fkmrnull

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

THANK YOU FOR YOUR SUPPORT BY PURCHASING MY BOOKS FOR YOUR LIBRARY. -JLH

Be sure to listen and subscribe to the Bishop's Podcast: Apostolic Bishop, at:

https://podcasts.apple.com/us/podcast/the-apostolicbishops-podcast/id1472262392?fbclid=IwAR2FlRYnNsw5Vu_Bz4PjyEdiAxFMawhtD2BFr_S7WysrpFcYjuQYSHGAlZ

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.

Order your personal copy today from the link provided here:

https://www.amazon.com/Letters-Children-Apostolic-Kingdom-Theology/dp/1482716712/ref=sr_1_fkmrnull_2?keywords=Letters%2C+Bishop+Jerry+hayes&qid=1558365492&s=books&sr=1-2-fkmrnull

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

THANK YOU FOR YOUR SUPPORT BY PURCHASING MY BOOKS FOR YOUR LIBRARY. -JLH

Be sure to listen and subscribe to the Bishop's Podcast: Apostolic Bishop, at:

https://podcasts.apple.com/us/podcast/the-apostolicbishops-podcast/id1472262392?fbclid=IwAR2FlRYnNsw5Vu_Bz4PjyEdiAxFMawhtD2BFr_S7WysrpFcYjuQYSHGAlZ

Revelation 1:3, Commentary

1:3  Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

“Blessed is he…” ～ Verse 3 is the first of seven beatitudes in the Revelation. The other six can be found at: 14:13; 16:15; 19:9; 20:6; 22:7, 14. The beatitudes keep the symmetry of the book, with having their number at seven. It would be proper to list all seven of the beatitudes together so the reader may obtain an overall view of their scope.

The Seven Beatitudes of the Apocalypse  (NKJV)

1. (1:3) Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near.
2. (14:13)  Then I heard a voice from heaven saying to me, “Write: ‘Blessed are the dead who die in the Lord from now on.’” “Yes,” says the Spirit, “that they may rest from their labors, and their works follow them.”
3. (16:15) “Behold, I am coming as a thief. Blessed is he who watches, and keeps his garments, lest he walk naked and they see his shame.”
4. (19:9) Then he said to me, “Write: ‘Blessed are those who are called to the marriage supper of the Lamb!’” And he said to me, “These are the true sayings of God.”
5. (20:6)  Blessed and holy is he who has part in the first resurrection. Over such the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years.
6. (22:7) “Behold, I am coming quickly! Blessed is he who keeps the words of the prophecy of this book.”
7. (22:14) Blessed are those who do His commandments, that they may have the right to the tree of life, and may enter through the gates into the city.

The word “blessed” (Grk: makarios) means: happy; but, not only that; it indicates the favorable position God has placed one into. One hears the psalmist sing: “Blessed is the man that walketh not in the counsel of the ungodly, or standeth in the way of sinners, nor sitteth in the seat of the scornful ...He shall be like a tree planted by the rivers of water, That bringeth forth his fruit in his season: His leaf also shall not wither; And whatsoever he doeth shall prosper. The ungodly are not so ...” (Ps 1:1ff): blessed, that is. One should consider the beatitudes set forth in the Gospel of the Kingdom (Matt 5:3-12) in order to discover the most propitious position of the disciples of Christ.

“…that readeth, and they that hear the words…” ～ In this first beatitude of the Apocalypse the blessing is pronounced upon the reader and the hearer of this wonderful manuscript. We must acknowledge here that the idea conveyed is one of oral reading. This is seen in that the blessing is for the hearer as well as the reader; and it follows that the reading must be oral for there to be a hearer. Both prayer and reading of Scripture are intended to be spoken. There is creative power in the spoken word. Notice, that in the beginning God “said,” “Let there be ...!” (see Gen 1:3, 6, 9, 11, 14, 20, and 24). At His spoken word His world leapt into existence. Because we humans are made in His likeness and image, something of spoken creativeness is intrinsic to us. Jesus underlined this truth with His words recorded in Mark 11:23; He taught His disciples to “speak” to their circumstances. However, the blessings pronounced upon the readers and hearers of this book are unparalleled in any other biblical treatise. The intent was clearly for the Revelation to be read aloud to the congregations of the seven churches to which the book is addressed (1:4).

“…the words of this prophecy…” ～  The nature of the Apocalypse is prophecy (as is stated in v3, which we are presently viewing). This, alone, sets it apart from the gospels and epistles; earning for itself a place beside the other apocalyptic books of the Old Testament. Similar to these sister works, and following the true Hebraic nature of apocalyptic material, the Revelation is written in a highly covert style. Because of this, and the esoteric knowledge it contains, the Revelation experienced a long and ardent fight for its place among the canonical books of the New Testament (see the footnote).

“…keep those things which are written therein:…” ～ This being said, it must be acknowledged that prophecy consists of telling-forth as well as foretelling. Both forms of prophecy are found here, and the reader is admonished to “keep those things which are written therein.” This admonition makes clear that the Revelation provides exhortation for Christians living at the time of Revelation’s writing, as well as futuristic prognostication; and both are to be kept in the minds and hearts of the present-day disciples.

“…for the time is at hand.” ～ The need to “keep” these sayings is emphasized by the last statement of verse 3, “for the time is at hand.” The NKJV states: “for the time is near.” The author was obviously under the divine impression that he was writing for the benefit of the believers of his generation. To John, these events were “at the door.” This truth, dear disciple, must be kept before you—for it is the consistent theme of this ancient manuscript (see v1, here, 22:6, 7, 10, 20). One would do well to consider the words written by James, our Lord’s brother (some say as early as A.D. 50): “Grudge not one against another, brethren, lest ye be condemned: behold, the judge standeth before the door” (James 5:9). The question must be asked: “Were these holy, God-inspired, men mistaken?” Or, are you, dear reader, on a journey of discovery, during which time you will read prophecy, some of which has already had a fulfillment that can be ascertained, and, thereby, gives testimony to the sureness and faithfulness of the Holy Scripture? Yes. That surely will be the case. But not only that, for the prophecy is unto the very end of human history: a history that contains both the author who is writing this humble commentary, and you, dear reader, who has given him the honor of considering it.

Footnote:

Revelation was the last of the traditional books to become accepted as part of the Christian biblical canon, up to 100 years later than the other books. According to Denzinger, Revelation was accepted at the Council of Carthage of 397 AD(Denzinge); according to McDonald & Sanders it was added at the later 419 council, at the subsequent synod of Carthage (McDonald & Sanders' The Canon Debate,). Revelation's place in the canon was not guaranteed, however, with doubts raised as far back as the 2nd century about its character, symbolism, and apostolic authorship (Pattemore, Stephen (2004), The People of God in the Apocalypse, Cambridge University Press, p. 1.). These doubts have been regularly expressed through the history of the Church.

Second-century Christians in Syria rejected the book because it was relied heavily upon by Montanism, a sect which the mainstream church deemed heretical (see N. B. Stonehouse, Apocalypse in the Ancient Church (c. 1929), pp. 139–42, esp. p. 138). In the 4th century, Gregory of Nazianzus and other bishops argued against including Revelation because of the difficulties of interpretation and the risk of abuse. In the 16th century, Martin Luther initially regarded it as "neither apostolic nor prophetic" and stated that "Christ is neither taught nor known in it,"("Luther's Treatment of the 'Disputed Books' of the New Testament") and placed it in his Antilegomena (his list of questionable documents), though he retracted this view in later life. In the same century, John Calvin believed the book to be canonical, yet it was the only New Testament book on which he did not write a commentary (Hoekema, Anthony A (1979), The Bible and the future, Grand Rapids, Mich: Eerdmans, p. 297,). It remains the only book of the New Testament that is not read within the Divine Liturgy of the Eastern Orthodox Church, though it is included in Catholic and Protestant liturgies.

Merrill Unger and


 Gary N. Larson have argued that in spite of the objections that have been raised over the years, Revelation provides a logical conclusion, not just to the New Testament, but to the Christian Bible as a whole, and there is a continuous tradition dating back to the 2nd century supporting the authenticity of the document and indicating that it was generally included within the as yet unformalized canon of the early church (Unger, Merrill; Larson, Gary (2005), "Revelation", The New Unger's Bible Handbook, Chicago: Moody.) Source: Wikipedia, The Free Encyclopedia)

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.

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