Revelation 1:4

4. John--the apostle. For none but he (supposing the writer an honest man) would thus sign himself nakedly without addition. As sole survivor and representative of the apostles and eye-witnesses of the Lord, he needed no designation save his name, to be recognized by his readers. seven churches--not that there were not more churches in that region, but the number seven is fixed on as representing totality. These seven represent the universal Church of all times and places. See Trench's [Commentary on the Epistles to the Seven Churches in Asia] interesting note, Re 1:20, on the number seven. It is the covenant number, the sign of God's covenant relation to mankind, and especially to the Church. Thus, the seventh day, sabbath (Ge 2:3; Eze 20:12). Circumcision, the sign of the covenant, after seven days (Ge 17:12). Sacrifices (Nu 23:1; 14:29; 2Ch 29:21). Compare also God's acts typical of His covenant (Jos 6:4, 15, 16; 2Ki 5:10). The feasts ordered by sevens of time (De 15:1; 16:9, 13, 15). It is a combination of three, the divine number (thus the Trinity: the thrice Holy, Is 6:3; the blessing, Nu 6:24-26), and four the number of the organized world in its extension (thus the four elements, the four seasons, the four winds, the four corners or quarters of the earth, the four living creatures, emblems of redeemed creaturely life, Re 4:6; Eze 1:5, 6, with four faces and four wings each; the four beasts and four metals, representing the four world empires, Da 2:32, 33; 7:3; the four-sided Gospel designed for all quarters of the world; the sheet tied at four corners, Ac 10:11; the four horns, the sum of the world's forces against the Church, Zec 1:18). In the Apocalypse, where God's covenant with His Church comes to its consummation, appropriately the number seven recurs still more frequently than elsewhere in Scripture. Asia--Proconsular, governed by a Roman proconsul: consisting of Phrygia, Mysia, Caria, and Lydia: the kingdom which Attalus III had bequeathed to Rome. Grace ... peace--Paul's apostolical greeting. In his Pastoral Epistles he inserts "mercy" in addition: so 2Jo 3. him which is ... was ... is to come--a periphrasis for the incommunicable name Jehovah, the self-existing One, unchangeable. In Greek the indeclinability of the designation here implies His unchangeableness. Perhaps the reason why "He which is to come" is used, instead of "He that shall be," is because the grand theme of Revelation is the Lord's coming (Re 1:7). Still it is THE Father as distinguished from "Jesus Christ" (Re 1:5) who is here meant. But so one are the Father and Son that the designation, "which is to come," more immediately applicable to Christ, is used here of the Father. the seven Spirits which are before his throne--The oldest manuscripts omit "are." before--literally, "in the presence of." The Holy Spirit in His sevenfold (that is, perfect, complete, and universal) energy. Corresponding to "the seven churches." One in His own essence, manifold in His gracious influences. The seven eyes resting on the stone laid by Jehovah (Re 5:6). Four is the number of the creature world (compare the fourfold cherubim); seven the number of God's revelation in the world.

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 4. John to the seven churches which are in Asia. The word Asia is used in quite different senses, by different writers. It is used

(1) as referring to the whole eastern continent now known by that name;

(2) Either Asia, or Asia Minor;

(3) that part of Asia which Attlus III., king of Pergamos, gave to the Romans, viz., Mysia, Phrygia, Lycaonia, Lydia, Carla, Pisidia, and the southern coast--that is, all in the western, south-western, and southern parts of Asia Minor; and

(4) in the New Testament, usually, the south-western part of Asia Minor, of which Ephesus was the capital. Acts 2:9. The word Asia is not found in the Hebrew Scriptures, but it occurs often in the books of Maccabees, and in the New Testament. In the New Testament it is not used in the large sense in which it is now as applied to the whole continent, but in its largest signification it would include only Asia Minor. It is also used, especially by Luke; as denoting the country that was called Ionia, or that which embraced the provinces of Carla and Lydia. Of this region Ephesus was the principal city, and it was in this region that the "seven churches" were situated. Whether there were more than seven churches in this region is not intimated by the writer of this book, and on that point we have no certain knowledge. It is evident that these seven were the principal churches, even if there were more, and that there was some reason why they should be particularly addressed. There is mention of some other churches in the neighbourhood of these. Colosse was near to Laodicea; and from Col 4:13, it would seem not improbable that there was a church also at Hierapolis. But there may have been nothing in their circumstances that demanded particular instruction or admonition, and they may have been on that account omitted. There is also some reason to suppose, that, though there had been other churches in that vicinity besides the seven mentioned by John, they had become extinct at the time when he wrote the book of Revelation. It appears from Tacitus, (Annal. xiv. 27; compare also Pliny, N.H. v. 29,) that in the time of Nero, A. D, 61, the city of Laodicea was destroyed by an earthquake, in which earthquake, according to Eusebius, the adjacent cities of Colosse and Hierapolis were involved. Laodicea was, indeed, immediately rebuilt, but there is no evidence of the re-establishment of the church there before the time when John wrote this book. The earliest mention we have of a church there, after the one referred to in the New Testament by Paul, (Col 2:1, 4:13,15-16) is in the time of Trajan, when Papias was bishop there, sometime between A.D. 98 and 117. It would appear, then, to be not improbable that at the time when the Apocalypse was written, there were in fact but seven churches in the vicinity. Professor Stuart (i. 219) supposes that "seven, and only so many, may have been named, because the sevenfold divisions and groups of various objects constitute a conspicuous feature in the Apocalypse throughout." But this reason seems too artificial; and it can hardly be supposed that it would influence the mind of John, in the specification by name of the churches to which the book was sent. If no names had been mentioned, and if the statement had occurred in glowing poetic description, it is not inconceivable that the number seven might have been selected for some such purpose.

Grace be unto you and peace. The usual form of salutation in addressing a church. See Barnes Notes on Rom 1:7.

From him which is, and which was, and which is to come. From him who is everlasting--embracing all duration, past, present, and to come. No expression could more strikingly denote eternity than this. He now exists; he has existed in the past; he will exist in the future. There is an evident allusion here to the name JEHOVAH, the name by which the true God is appropriately designated in the Scriptures. That name-- from to be, to exist--seems to have been adopted because it denotes existence, or being,and as denoting simply one who exists; and has reference merely to the fact of existence. The word has no variation of form, and has no reference to time, and would embrace all time: that is, it is as true at one time as another that he exists. Such a word would not be inappropriately paraphrased by the phrase "who is, and who was, and who is to come," or who is to be; and there can be no doubt that John referred to him here as being himself the eternal and uncreated existence, and as the great and original fountain of all being. They who desire to find a full discussion in regard to the origin of the name JEHOVAH, may consult an article by Professor Tholuck, in the Biblical Repository, vol. iv. pp. 89--108. It is remarkable that there are some passages in heathen inscriptions and writings which bear a very strong resemblance to the language here used by John respecting God. Thus Plutarch, (De Is. et Osir. p. 354,) speaking of a temple of Isis, at Sais, in Egypt, says, "It bore this inscription 'I am all that was, and is, and shall be, and my vail no mortal can remove'"-- εγωειμιπαντογεγονοςκαιονκαιεσομενονκαιτονεμον πεπλονουδειςτωθνητοςανεκαλυψεν. So Orpheus, (in Auctor. Lib. de Mundo,) "Jupiter is the head, Jupiter is the middle, and all things are made by Jupiter." So in Pausanias, (Phocic. 12,) "Jupiter was; Jupiter is; Jupiter shall be." The reference in the phrase before us is to God as such, or to God considered as the Father.

And from the seven spirits which are before his throne. After all that has been written on this very difficult expression, it is still impossible to determine with certainty its meaning. The principal opinions which have been held in regard to it are the following:

I. That it refers to God, as such. This opinion is held by Eichhorn, and is favoured by Ewald. No arguments derived from any parallel passages are urged for this opinion, nor can any such be found, where God is himself spoken of under the representation of a sevenfold Spirit. But the objections to this view are so obvious as to be insuperable.

(1.) If it refers to God as such, then it would be mere tautology, for the writer had just referred to him in the phrase "from him who was," etc.

(2.) It is difficult to perceive in what sense "seven spirits" could be ascribed to God, or how he could be described as a being of "Seven Spirits." At least, if he could be spoken of as such, there would be no objection to applying the phrase to the Holy Spirit.

(3.) How could it be said of God himself that he was "before the throne?" He is everywhere represented as sitting on the throne, not as before it. It is easy to conceive of angels as standing before the throne; and of the Holy Spirit it is more easy to conceive as being represented thus as ready to go forth and convey a heavenly influence from that throne, but it is impossible to conceive in what sense this could be applied to God as such.

II. The opinion held by Grotius and by John Henry Heinrichs that it refers to "the multiform providence of God," or to God considered as operating in seven or many different ways. In support of this, Grotius appeals to Rev 5:12, 7:12. But this opinion is so far-fetched, and it is so destitute of support, as to have found, it is believed, no other advocates, and to need no further notice. It cannot be supposed that John meant to personify the attributes of the Deity, and then to unite them with God himself, and with the Lord Jesus Christ, and to represent them as real subsistences from which important blessings descend to men. It is clear that as by the phrase "who is, and who was, and who is to come," and by "Jesus Christ, the faithful and true witness," he refers to real subsistences, so he must here. Besides, if the attributes of God, or the modes of Divine operation, are denoted, why is the number seven chosen? And why are they represented as standing before the throne?

III. A third opinion is, that the reference is to seven attending and ministering presence-angels; angels represented as standing before the throne of God, or in his presence. This opinion was adopted among the ancients by Clemens of Alexandria; Andreas of Cesarea, and others; among the moderns by Beza, Drusius, Hammond, Wetstein, Rosenmuller, Clarke, Professor Stuart, and others. This opinion, however, has been held in somewhat different forms; some maintaining that the seven angels are referred to because it was a received opinion among the Hebrews that there were seven angels standing in the presence of God, as seven princes stood in the Persian court before the king; others, that the angels of the seven churches are particularly referred to, represented now as standing in the presence of God; others, that seven angels, represented as the principal angels employed in the government of the world, are referred to; and others, that seven archangels are particularly designated. Compare Poole, Synop. in loc. The arguments which are relied on by those who suppose that seven angels are here referred to are briefly these:

(1.) The nature of the expression here used. The expression, it is said, is such as would naturally denote beings who were before his throne--beings who were different from him who was on the throne-- and beings more than one in number. That it could not refer to one on the throne, but must mean those distinct and separate from one on the throne, is argued from the use of the phrases "before the throne," and "before God,"in Rev 4:5, 7:9,15, 8:2, 11:4,16, 12:10, 14:3, 20:12: in all which places the representation denotes those who were in the presence of God, and standing before him.

(2.) It is argued from other passages in the book of Revelation which, it is said, (Professor Stuart,) go directly to confirm this opinion. Thus in Rev 8:2: "And I saw the seven angels which stood before God." So Rev 4:5: the seven lamps of fire burning before the throne, are said to be "the seven Spirits of God." In these passages, it is alleged that the article "the" designates the well-known angels; or those which had been before specified, and that this is the first mention of any such angels after the designation in the passage before us.

(3.) It is said that this is in accordance with what was usual among the Hebrews, who were accustomed to speak of seven presence-angels, or angels standing in the presence of Jehovah. Thus in the book of Tobit, (xii. 15,) Raphael is introduced as using this language, "I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One." The apocryphal book of Enoch (chapter 20) gives the names of the seven angels who watch; that is, of the watchers (compare Barnes Notes on Dan 4:13,17)who stand in the presence of God waiting for the Divine commands, or who watch over the affairs of men. So in the Zendavesta of Zoroaster, seven amshaspends, or archangels, are mentioned. See Professor Stuart, in loc.

To these views, however, there are objections of great weight, if they are not in fact quite insuperable. They are such as the following:

(1.) That the same rank should be given to them as to God, as the source of blessings. According to the view which represents this expression as referring to angels, they are placed on the same level, so far as the matter before us is concerned with "him who was, and is, and is to come," and with the Lord Jesus Christ--a doctrine which does not elsewhere occur in the Scriptures, and which we cannot suppose the writer designed to teach.

(2.) That blessings should be invoked from angels--as if they could impart "grace and peace." It is evident that, whoever is referred to here by the phrase "the seven spirits," he is placed on the same level with the others mentioned as the source of "grace and peace." But it cannot be supposed that an inspired writer would invoke that grace and peace from any but a Divine being.

(3.) That as two persons of the Trinity are here mentioned, it is to be presumed that the third would not be omitted; or to put this argument in a stronger form. it cannot be supposed that an inspired writer would mention two of the persons of the Trinity in this connexion, and then not only not mention the third, but refer to angels--to creatures--as bestowing that which would be appropriately sought from the Holy Spirit. The incongruity would be not merely in omitting all reference to tile Spirit--which might indeed occur, as it often does in the Scriptures--but in putting in the place which that Spirit would naturally occupy an allusion to angels as conferring blessings.

(4.) If this refer to angels, it is impossible to avoid the inference that angel-worship, or invocation of angels, is proper. To all intents and purposes, this is an act of worship; for it is an act of solemn invocation. It is an acknowledgment of the "seven spirits," as the source of "grace and peace." It would be impossible to resist this impression on the popular mind; it would not be possible to meet it if urged as an argument in favour of the propriety of angel-invocation, or angel-worship. And yet, if there is anything clear in the Scriptures, it is that God alone is to be worshipped. For these reasons, it seems to me that this interpretation cannot be well founded.

IV. There remains a fourth opinion, that it refers to the Holy Spirit, and in favour of that opinion it may be urged,

(1.) that it is most natural to suppose that the Holy Spirit would be invoked on such an occasion, in connexion with him "who was, and is, and is to come," and with "Jesus Christ." If two of the persons of the Trinity were addressed on such an occasion, it would be properly supposed that the Holy Spirit would not be omitted, as one of the persons from whom the blessing was to descend. Compare 2Cor 13:14: "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all."

(2.) It would be unnatural and improper, in such an invocation, to unite angels with God as imparting blessings, or as participating with God and with Christ, in communicating blessings to man. An invocation to God to send his angels, or to impart grace and favour through angelic help, would be in entire accordance with the usage in Scripture, but it is not in accordance with such usage to invoke such blessings from angels.

(3.) It cannot be denied that an invocation of grace from "him who is, and was, and is to come," is of the nature of worship. The address to him is as God, and the attitude of the mind in such an address is that of one who is engaged in an act of devotion. The effect of uniting any other being with him in such a case, would be to lead to the worship of one thus associated with him. In regard to the Lord Jesus, "the faithful and true witness," it is from such expressions as these that we are led to the belief that he is Divine, and that it is proper to worship him as such. The same effect must be produced in reference to what is here called "the seven spirits before the throne." We cannot well resist the impression that some one with Divine attributes is intended; or, if it refer to angels, we cannot easily show that it is not proper to render Divine worship to them. If they were thus invoked by an apostle, can it be improper to worship them now?

(4.) The word used here is not angels, but spirits; and though it is true that angels are spirits, and that the word spirit is applied to them, (Heb 1:7) yet it is also true that is not a word which would be understood to refer to them without designating that angels were meant. If angels had been intended here, that word would naturally have been used, as is the case elsewhere in this book.

(5.) In Rev 4:5, where there is a reference to "the seven lamps before the throne," it is said of them that they "are," that is, they represent "the seven spirits of God." This passage may be understood as referring to the same thing as that before us, but it cannot be well understood of angels, for

(a.) if it did, it would have been natural to use that language for the reason above mentioned;

(b.) the angels are nowhere called "the spirits of God," nor would such language be proper. The phrase "Spirit of God" naturally implies divinity, and could not be applied to a creature. For these reasons, it seems to me that the interpretation which applies the phrase to the Holy Spirit is to be preferred; and though that interpretation is not free from difficulties, yet there are fewer difficulties in that than in either of the others proposed. Though it may not be possible wholly to remove the difficulties involved in that interpretation, yet perhaps something may be done to diminish their force.

(1.) First, as to the reason why the number seven should be applied to the Holy Spirit.

(a.) There would be as much propriety certainly in applying it to the Holy Spirit as to God as such. And yet Grotius, Eichhorn, Ewald, and others saw no difficulty in such an application considered as representing a sevenfold mode of operation of God, or a manifold Divine agency.

(b.) The word seven often denotes a full or complete number, and may be used to denote that which is full, complete, or manifold; and might thus be used in reference to an all-perfect Spirit, or to a spirit which was manifold in its operations.

(c.) The number seven is evidently a favourite number in the book of Revelation, and it might be used by the author in places, and in a sense, such as it would not be likely to be used by another writer. Thus there are seven epistles to the seven churches; there are seven seals, seven trumpets, seven vials of the wrath of God, seven last plagues; there are seven lamps, and seven Spirits of God; the Lamb has seven horns and seven eyes. In Rev 1:16, seven stars are mentioned; in Rev 5:12, seven attributes of God; Rev 12:3, the dragon has seven heads; Rev 13:1, the beast has seven heads.

(d.) The number seven, therefore, may have been given to the Holy Spirit with reference to the diversity or the fulness of his operations on the souls of men, and to his manifold agency on the affairs of the world, as further developed in this book.

(2.) As to his being represented as "before the throne," this may be intended to designate the fact that the Divine Spirit was, as it were, prepared to go forth, or to be sent forth, in accordance with a common representation in the Scriptures, to accomplish important purposes on human affairs. The posture does not necessarily imply inferiority of nature, any more than the language does respecting the Son of God, when he is represented as being sent into the world to execute an important commission from the Father.

(c) "seven" Rev 1.11 (d) "him" Rev 1:8 (e) "seven" Rev 3:1, 4:5

Albert Barnes, 1834 · public domain

Verse 4 John to the seven Churches - The apostle begins this much in the manner of the Jewish prophets. They often name themselves in the messages which they receive from God to deliver to the people; e.g. "The vision of Isaiah, the son of Amoz, which he saw concerning Judah and Jerusalem." "The words of Jeremiah, the son of Hilkiah; to whom the word of the Lord came." "The word of the Lord came expressly unto Ezekiel, the priest." "The word of the Lord that came unto Hosea, the son of Beeri." "The word of the Lord that came to Joel." "The words of Amos, who was among the herdsmen of Tekoa." "The vision of Obadiah; thus saith the Lord." "The word of the Lord came unto Jonah." So, "The revelation of Jesus Christ, which he sent and signified to his servant John." "John to the seven Churches," etc. The Asia here mentioned was what is called Asia Minor, or the Lydian or Proconsular Asia; the seven Churches were those of Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. Of these as they occur. We are not to suppose that they were the only Christian Churches then in Asia Minor; there were several others then in Phrygia, Pamphylia, Galatia, Pontus, Cappadocia, etc., etc. But these seven were those which lay nearest to the apostle, and were more particularly under his care; though the message was sent to the Churches in general, and perhaps it concerns the whole Christian world. But the number seven may be used here as the number of perfection; as the Hebrews use the seven names of the heavens, the seven names of the earth, the seven patriarchs, seven suns, seven kinds, seven years, seven months, seven days, etc., etc.; in which the rabbins find a great variety of mysteries. Grace be unto you - This form of apostolical benediction we have often seen in the preceding epistles. From him which is, and which was, and which is to come - This phraseology is purely Jewish, and probably taken from the Tetragrammaton, יהוה Yehovah; which is supposed to include in itself all time, past, present, and future. But they often use the phrase of which the ὁ ων, και ὁ ην, και ὁ ερχομενος, of the apostle, is a literal translation. So, in Sohar Chadash, fol. 7, 1: "Rabbi Jose said, By the name Tetragrammaton, (i.e. יהוה, Yehovah), the higher and lower regions, the heavens, the earth, and all they contain, were perfected; and they are all before him reputed as nothing; והוא היה והוא הוה והוא יהיה vehu hayah, vehu hoveh, vehu yihyeh; and He Was, and He Is, and He Will Be. So, in Shemoth Rabba, sec. 3, fol. 105, 2: "The holy blessed God said to Moses, tell them: - אני שהייתי ואני הוא עכשיו ואני הוא לעתיד לבוא ani shehayithi, veani hu achshaiu, veani hu laathid labo; I Was, I Now Am, and I Will Be in Future." In Chasad Shimuel, Rab. Samuel ben David asks: "Why are we commanded to use three hours of prayer? Answer: These hours point out the holy blessed God; שהוא היה הוה ויהיה shehu hayah, hoveh, veyihyeh; he who Was, who Is, and who Shall Be. The Morning prayer points out him who Was before the foundation of the world; the Noonday prayer points out him who Is; and the Evening prayer points out him who Is to Come." This phraseology is exceedingly appropriate, and strongly expresses the eternity of God; for we have no other idea of time than as past, or now existing, or yet to exist; nor have we any idea of eternity but as that duration called by some aeternitas a parte ante, the eternity that was before time, and aeternitas a parte post, the endless duration that shall be when time is no more. That which Was, is the eternity before time; that which Is, is time itself; and that which Is to Come, is the eternity which shall be when time is no more. The seven Spirits - before his throne - The ancient Jews, who represented the throne of God as the throne of an eastern monarch, supposed that there were seven ministering angels before this throne, as there were seven ministers attendant on the throne of a Persian monarch. We have an ample proof of this, Tobit 12:15: I am Raphael, one of the Seven Holy Angels which present the prayers of the saints, and which go in and out before the glory of the Holy One. And in Jonathan ben Uzziel's Targum, on Gen 11:7 : God said to the Seven Angels which stand before him, Come now, etc. In Pirkey Eliezer, iv. and vii: "The angels which were first created minister before him without the veil." Sometimes they represent them as seven cohorts or troops of angels, under whom are thirty inferior orders. That seven Angels are here meant, and not the Holy Spirit, is most evident from the place, the number, and the tradition. Those who imagine the Holy Ghost to be intended suppose the number seven is used to denote his manifold gifts and graces. That these seven spirits are angels, see Rev 3:1; Rev 4:5; and particularly Rev 5:6, where they are called the seven spirits of God Sent Forth into All the Earth.

Adam Clarke, 1831 · public domain

There can be no true peace, where there is not true grace; and where grace goeth before, peace will follow. This blessing is in the name of God, of the Holy Trinity, it is an act of adoration. The Father is first named; he is described as the Jehovah who is, and who was, and who is to come, eternal, unchangeable. The Holy Spirit is called the seven spirits, the perfect Spirit of God, in whom there is a diversity of gifts and operations. The Lord Jesus Christ was from eternity, a Witness to all the counsels of God. He is the First-born from the dead, who will by his own power raise up his people. He is the Prince of the kings of the earth; by him their counsels are overruled, and to him they are accountable. Sin leaves a stain of guilt and pollution upon the soul. Nothing can fetch out this stain but the blood of Christ; and Christ shed his own blood to satisfy Divine justice, and purchase pardon and purity for his people. Christ has made believers kings and priests to God and his Father. As such they overcome the world, mortify sin, govern their own spirits, resist Satan, prevail with God in prayer, and shall judge the world. He has made them priests, given them access to God, enabled them to offer spiritual and acceptable sacrifices, and for these favours they are bound to ascribe to him dominion and glory for ever. He will judge the world. Attention is called to that great day when all will see the wisdom and happiness of the friends of Christ, and the madness and misery of his enemies. Let us think frequently upon the second coming of Christ. He shall come, to the terror of those who wound and crucify him by apostacy: he shall come, to the astonishment of the whole world of the ungodly. He is the Beginning and the End; all things are from him and for him; he is the Almighty; the same eternal and unchanged One. And if we would be numbered with his saints in glory everlasting, we must now willing submit to him receive him, and honour him as a saviour, who we believe will come to be our Judge. Alas, that there should be many, who would wish never to die, and that there should not be a day of judgment!

Matthew Henry, 1706 · public domain