Introduction...
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Revelation 1: 1-8.
(Rev 1:1). In commencing to study the last book of the Bible it is at once evident, from the introductory verses, that we are about to read a Book of Judgment, and that every truth is presented in perfect consistency with this solemn subject. Viewed as a whole the Book is declared to be "the Revelation;" a term which implies the unfolding of truth which otherwise would be unknown. Moreover, it is "the Revelation of Jesus Christ, which God gave unto Him." Thus Christ is here viewed, as indeed throughout the Book, in His perfect Manhood, though as ever, there will be found statements that guard, and maintain His Deity. Bearing in mind that the Revelation is the Book of Judgment, preparing the way for Christ to inherit the earth, it will at once be seen how suitably Christ is presented in His Manhood; for it is as Man that Christ is ordained to be the Judge, and as Man He will inherit all created things (John 5: 27: Acts 17: 31: Psalm 8: 4-8).
Further, the Revelation was given to Christ "to shew unto His servants." Thus believers are not viewed in their relationship to the Father as sons, but in relation to Christ as servants. This again is perfectly intelligible when we remember that the Book does not unfold the privileges of sons, as we find in the Epistles, but rather expresses the judgment of the Lord upon the way those who profess to be believers have exercised their responsibilities as servants.
Moreover, we learn from the introduction, that the great purpose of Christ in the Revelation is "to shew unto His servants things which must shortly come to pass." The contents of the Book make perfectly clear that these things are the judgments that are shortly coming upon Christendom, and the world at large. These judgments are made known, not to gratify curiosity, or feed the fleshly mind in its craving for the sensational, but in order that the servants of Christ, being warned of coming judgment, may walk in holy separation from an unholy and judgment-doomed world. The Revelation, as with all other communications from God, is given to produce a present moral effect upon the hearers. It is not merely communicated but "signified;" a term that implies a communication accompanied by visible signs, thus preparing us for the visions of the Book.
John, who receives these communications, is viewed, not as the disciple that Jesus loved, with his head upon the bosom of Jesus, sharing the intimate thoughts of His heart, nor even as an Apostle sent to others to communicate the thoughts of love, but as a servant responsible to his Master.
(Rev 1:2). Having received these communications John passes them on to others. He "bare record of the word of God and the testimony of Jesus Christ." The Revelation comes with all the authority of the Word of God. At the same time-it is the testimony of Jesus: not a testimony to Jesus, however much it may contain truths which do indeed testify to Jesus. The testimony of Jesus is that which He Himself renders as to things which must shortly come to pass, — things which John saw (compare Rev. 22: 8).
(Rev 1:3). The introductory verses conclude with a special blessing for the one who reads, and for those that hear the words of this prophecy, if the reading and hearing is accompanied by keeping the things which are written therein. This keeping implies a subjection to these words that will affect our practical conduct. This will indeed make demands upon us, but, as ever, the path of submission will be one of great gain, even though it be one of self-denial. The whole Revelation is here referred to as a prophecy, definitely showing that even the addresses to the Seven Churches have a prophetic character.
Finally, we are reminded that "the time is at hand." The servant is not to expect any further revelation, but to walk with patience in the light of the Revelation of things shortly to come to pass, knowing that "the time is at hand."
(Rev 1:4-6). Following upon the introductory verses we have the salutation of the Apostle from which we learn that the record John bears takes the form of a letter addressed to the Seven Churches in the Roman province of Asia. The greeting is characteristic of the Book. Grace and peace is toward the Churches, not as being composed of children in relation with the Father, but, of servants on earth in connection with the throne of government. Thus God is seen according to the name of Jehovah that He takes in connection with Israel and the earth; the One who is, and who was, and who is to come. Further, the Spirit is viewed in His fulness as the seven Spirits before Jehovah's throne; setting forth, doubtless, the fulness of the Spirit ready to be "sent forth into all the earth," as we learn from Revelation 5: 6. Have we not in Isaiah 11: 2, an intimation of this sevenfold perfection of the Spirit in connection with Christ, the fruitful Branch from the root of Jesse? There we read, "The Spirit of the Lord shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD."
So, also, Christ is presented in connection with the government of the earth. He is "the faithful Witness;" the One who perfectly set forth God on earth. He is the first begotten from the dead; the One who broke the power of death on earth. He, too, is "the Prince of the kings of the earth;" the One who will rule over all that rule over the earth. How blessed that the Persons of the Godhead, who are here seen in connection with the government of the earth, — controlling, guiding and judging, — secure grace and peace to the churches, or servants, while they are yet in the scene that is under judgement.
This salutation immediately calls forth a glad response from the Church. John, representing the Church, says, "Unto Him that loves us and has washed us from our sins in His blood, and hath made us a kingdom and priests unto God and His Father; to Him be the glory and the dominion for ever and ever. Amen" (N. Tr.). The love is viewed as a present reality, as that which remains, though the work by which it has been so perfectly expressed is finished. It is a measureless love, for who can estimate the value of the blood by which the love has been set forth? By the precious blood believers have been washed from their sins, and are thus assured, as they open the Book of Judgment, that they themselves are beyond the judgment. Moreover, not only are believers washed from their sins, but, as washed, they are made a kingdom. Does this not suggest a company of people who are in subjection to God to do His will, and not, as in time past, their own wills? (Comp. 1 Peter 4: 2, 3).
Further, believers are viewed as priests unto God, and the Father of our Lord Jesus Christ, and as such have access to God for intercession and praise. This response to the glory of Jesus Christ closes with a burst of praise to the Lord, "To Him be the glory and the might to the ages of ages. Amen."
How beautiful is this presentation of the Church in its privileges. Loved by Christ; washed by His precious blood; subject to God; having access to the Father, and praising the Lord Jesus — a loved people, a cleansed people, an obedient people, a priestly people, and a praising people.
When we come to the addresses to the Seven Churches, which present the Church in its responsibilities, we learn how solemnly the Church has failed to answer to its privileges. Truly there are two Churches, Smyrna and Philadelphia, in which the Lord finds nothing to condemn, nevertheless, in the other five Churches there is a serious departure from the normal privileges of the Church as set forth in this fine burst of praise. In Ephesus there was the departure from the love of Christ. In Pergamos, instead of a condition suited to those who have been washed in the blood of the Lamb. unholiness is tolerated. In Thyatira, instead of a kingdom where all are subject to the Lord, the Church assumes the place of rule. In Sardis, there is a name to live before men, but death before the Lord. The place of priests before God is lost. In Laodicea' instead of exalting the Lord, and ascribing to Him all glory and dominion, the Church exalts itself and practically ignores Christ.
(Rev 1:7). This outburst of praise is followed by a testimony to Jesus Christ. John has greeted the Churches, bringing Christ before them in His glory, and drawing a bright response from them. Now he hails the One who is coming to earth as the Judge. "Behold, says he, "He cometh with clouds, and every eye shall see Him, and all kindreds of the earth shall wail because of Him." This is not indeed the hope of the Church, but the testimony of the Church. The Church will not wail when it is caught up to meet the Lord in the air. Then, indeed, for the Church all tears will be wiped away. For the world, however, that has rejected Christ, and scoffed at His coming, it will be a time of wailing, when "the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against Him."
(Rev 1:8). To this testimony the Lord, Himself, responds: "I am the Alpha and the Omega, saith the Lord, He who is, and who was, and who is to come, the Almighty." The coming Judge is the Alpha and the Omega; as another has truly said, "whose word is the beginning and end of all speech: all that can be said is said when He has spoken." At the beginning His word brought all things into being, and in the end, His word "It is done," will fix their eternal state. Moreover He is the Lord God — Jehovah, as it has been said, "The covenant keeping God, unchangeable amid all changes, true to His threats and to His promises alike."
He, too, is the Almighty — the One with irresistible power, able to carry out His threats and fulfil His promises.
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