REVELATION 1:4-6

(4) John, to the seven churches that are in Asia: Grace to you and peace from Him who is and who was and who is to come, and from the seven Spirits who are before His throne, (5) and from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler over the kings of the earth. To Him who loved us and washed us from our sins in His own blood, (6) and has made us kings and priests to His God and Father, to Him be glory and dominion forever and ever. Amen.

This book is addressed to seven literal churches associated with seven literal cities, which were located in what was then called Asia (within modern day Turkey). These churches, in keeping with the signification nature of this revelation of Old Testament truth, indicated in verse one, which was administered through angelic activity, represent not only seven literal churches existing in that day, but they also represent seven spiritual conditions to be addressed by Christ as Judge at His judgment seat; and they may well also represent, as many prophetic teaches hold, seven periods of Church history from Pentecost to the Rapture.

The salutation begins with the proclamation of “grace” and “peace” toward the occupants of these seven churches. It may be noted that “grace” always precedes “peace” in God’s economy. For genuine peace with God may only come subsequent to and as a result of His grace. Only by one’s union with and subsequent absorption of Christ (i.e., the living Word [Hebrews 4:12; cf. John 1:14], which all stems from God’s grace, is true peace achieved in this life (John 14:27; 16:33; Romans 5:1; Ephesians 2:14; Philippians 4:7).

The salutation comes from three Persons, the first of which is the author of grace and peace, Almighty God (the One “who is and who was and who is to come,” a phrase referring to the Father in verse four and to the Son in verse eight). An almost identical combination of words is used in chapter sixteen, verse five — all of which indicates continuous, timeless action existing throughout all of the past, into the present, without any thought of ending (i.e. the self-existing One [Exodus 3:14; John 8:58]). This designation speaks to the eternal nature of God.

Thus, as seen in verses four and eight, both the Father and the Son exist in a co-equal sense throughout all eternity (having no beginning and no end); and, in fact, the coming of the Father (vs. 4) occurs through a coming in the person of His Son (vs. 8) — the essence of John 1:1, 2, 14.

The incarnation is God becoming flesh in the person of His Son (cf. John 10:30; 14:9), who is also the written Word (i.e., the Old Testament [which is inseparably identified with God and is, in its entirety, about His Son]) revealed through “flesh,” in the person of Jesus Christ. This is a truth that finite man cannot explain; he is only called to believe what Scripture reveals, i.e., an inseparable, yet separable, Father, the living Word, and the written Word.

Through Christ (i.e., the written Word) alone may one come to understand the “character” (essence or being) of God, e.g., “God is Spirit” (John 4:24, incorrectly translated “God is a Spirit” in KJV) and “God is love” (1 John 4:8b). Both phrases do not employ the “article,” which confirms that character or nature (essence), not identity, is in view.

The salutation also comes from “the seven Spirits who are before His [God’s] throne.” This phrase, “the seven Spirits,” represents the “sevenfold nature” of the Holy Spirit and may also be translated “the sevenfold Spirit.” The “seven Spirits of God” are also referenced in Revelation 3:1; 4:5; and 5:6 (where in this verse they are also the “seven eyes” of the Lamb, “which are . . . sent out into all the earth.”

The number “seven” in Scripture indicates “the completeness of that which is in view (i.e., perfection).” In Isaiah 11:2, a verse referring to the union of the Holy Spirit with the coming “Rod from the stem of Jesse (Jesus Christ)” the sevenfold nature of the Holy Spirit is defined as follows: “The Spirit of the LORD [i.e., deity] shall rest upon Him [Christ], the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the LORD.”

The “seven Spirit” before God’s throne are seen in connection with “Jesus Christ, the faithful witness,” indicating the inseparable connection between the two. Not only does this show that the Holy Spirit is with Christ without measure, but also indicates the completeness of the revelation of Christ, which is to follow. In the book of Revelation the Father, through His Son, brings the whole of His redemptive work with man to completion.

The salutation next comes from Jesus Christ. And with Him, the Godhead (the Trinity) is complete.

The designation of “faithful witness,” as it applies to Christ, is seen in John 3:11, 32; 8:14, 18; as well as in His person in which He was (and is) the tangible manifestation of God to man (“. . . He who has seen Me [Christ] has seen the Father . . . [John 14:9]”).

Again, it cannot be over emphasized; the union between the Father, the Son, and the Holy Spirit represents the one true God. The Father is in Christ, as the Son is in the Father (John 10:30; 14:10, 11), as well as the Holy Spirit is in both (2 Corinthians 3:17). They are uniquely indivisible and yet inexplicably separate in function regarding God’s creation.

Christ is God’s “firstborn” Son (Hebrews 1:6) through procreation (John 3:16), and Israel is God’s “firstborn” through adoption (Exodus 4:22; Romans 9:4). And God is about to bring another firstborn son into existence, i.e., those of the Church who through the Spirit are brought from immaturity to maturity by appropriate “child-training” (Hebrews 12:5-8) and are then assured of His adoption (Romans 8:14, 15, 19, 23).

Yet in this passage, Christ is designated as the “firstborn from the dead,” which is a reference to His resurrection (Acts 26:23; Romans 8:29; Colossians 1:18). Even though others before Him were brought back from the dead, He is the only Person to have been resurrected never to die again.

Christ’s firstborn status is intrinsically connected to His position as “ruler over the kings of the earth,” a position yet to be realized when He comes in glory (Revelation 20) to “put all things under His feet,” to “put an end to all rule and all authority,” to deliver “the kingdom to God the Father” (1 Corinthians 15:24-28) — for a principle of biblical government necessitates that an incumbent ruler (who is presently Satan over the earth) hold his appointed position until he is actually replaced by another appointed ruler (Christ); which is what the book of Revelation is primarily about.

Christ’s sacrificial (spiritual) death on Calvary, symbolized by the spilling of His blood, is the basis for all redemptive work (cleansing, sanctification, and glorification) relevant to mankind. The word “washed” in this passage could better be translated “loosed” or “freed.” And the entire matter stems from His love for mankind (John 3:16; 13:1, 34; Romans 8:37-39; Ephesians 3:18, 19).

And as He is the “ruler over the kings of the earth,” He has made Christians “kings and priests” (“kingdom of priest” [i.e., royalty]) to God (1 Peter 2:9); positions which they will fully realize during the coming Messianic Kingdom if, through “death to self” in this life, they are privileged to co-reign and co-rule with Him during the Kingdom Age (John 12:23-26; Colossians 3:1-5).

Israel in the past, with God as the King, formed a kingdom; and the Israelites in the kingdom were looked upon as priests, with the nations to be ruled by and blessed through Israel, “a kingdom of priests.” And this is a position that Israel will again occupy upon earth in the future when the theocracy has been restored, with Christians (i.e., the bride of Christ) occupying exactly the same position from a heavenly sphere under Christ. And this they will only be able to do because, “in Christ” (2 Corinthians 5:17), they are “Abraham’s seed [the only seed through which all spiritual blessings flow], and heirs according to the promise” (Galatians 3:26-29).