This source of grace and peace is threefold—each starting with the preposition of source “from” (apo).
- First, “from Him that is, and that was, and who is to come” (1:4). This refers to God the Father. At first look one would think that this is a reference to the Son, Jesus Christ. However, verse 5 rules him out. It has been observed that the Greek construction is rare and difficult.[1] Osborne says the phrase is “a paraphrase on the divine name Yahweh.”[2] Suffice it to say that the Father is described in a three-fold way. First, He is present (that is). Second, He was present in the past (that was). Third, he will be present in the future (who is to come). Some relate this phrase to the reference in Revelation 1:19.[3] Although the description denotes God’s eternality, it also denotes His continual presence. The order of the phrase is different than the normal formula that we are use to: past, present, and future. Here it is present, past, and future. Osborne says “This is probably a reflection of the basic apocalyptic message that God’s control of the past and future is meant to comfort the beleaguered saints by telling them that He still controls the present, even though for now it may not seem like it.”[4]
The last part of the phrase also emphasizes His coming. “Such a means of referring to the future also heightens the focus upon the imminence of His coming: He who is already on His way may arrive at any moment.”[5] The question is: Why is the coming mentioned in connection with the Father, when it is the Son that is coming? Many commentaries seem to overlook this question. It is a reasonable question, and no doubt the key to the answer is in the oneness of the Trinity. “The Son processes equal dignity with the Father, and when the Son returns, He will come as the representative of the Father” answers Thomas.[6] The Father is coming in the person of His Son.
- Second, “and from the seven Spirits, who are before the throne” (1:4). Challenging is this phrase. The seven spirits are referred to in Revelation four times (here, 3:1; 4:5; 5:6). Is this a reference to angels or the Holy Spirit? The answer is much debated with good Bible students on each side, and good points made by each. The strongest arguments for it being angels are made by Bullinger: First, angels are specially called “spirits” (Heb. 1:2; Psa. 104:4). Second, Acts 8:26, 29, 39 where the words angel and spirit are interchangeable. Third, the elect angels are mentioned in 1 Tim 5:21 in connections with the Father and the Son. He therefore concludes this is not a reference to the Holy Spirit, “but that of the supreme High Court of heaven having jurisdiction on earth.”[7] Mounce says it is best understood “as part of a heavenly entourage that has a special ministry in connection with the Lamb.”[8] In addition, angelic activity has a prominent part in the Tribulation period (Matt. 13:41) which Revelation deals with in great detail. Also, it is pointed out that the normal Trinitarian order everywhere else is Father, Son, and Holy Spirit, not Farther, Holy Spirit and Son.
Those that see it as a reference to the Holy Spirit do not deny that angels are sometimes identified in Scripture as spirits. In this context, however they feel it is a reference to the Holy Spirit. The arguments for this view are: First, seven angels are mentioned in Rev. 8:2, who are never referred to as spirits (pneumata). Angels are always called angels. Second, the most damaging, is that angels are never referred to as the source of grace and peace.[9] While they may be messengers of grace and peace, they are never the source, only the means or channels. Third, while it true the elect angels are used in connection with God and the Son in 1 Tim. 5:21, note the order. Angels are mentioned after the Father and Son, not between them as in Rev. 1:4-5. The context of Rev. 1:4 seems to support that all three sources are equal. That is not true of angels in comparison to the Father and the Son. They are subordinate to the Godhead. Fourth, the origin of the imagery of the sevens spirits is out of Zechariah 4:1-10. Zechariah 4 and the book of Revelation have strong ties. Zechariah 4:2, 10 speaks of the seven lamps (cf. Rev. 4:5). Then there are the eyes of the Lord sent out in all the earth (Rev. 5:6). Zechariah 4 is explicitly connected with the Holy Spirit (Zech 4:6).[10] The number seven expresses the Spirit’s completeness or perfection. This view seems to be favored, and seems the best option for the context of Revelation. Overall, the reference is likely part of a Trinitarian reference to the source of grace and peace. However, the evidence is not enough to be dogmatic.
- Third, “and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth.” (1:5). If the seven spirits refers to the Holy Spirit, then we have the trinity made complete with Jesus Christ. Thomas notes, “Usually he is named in second position among the persons of the Holy Trinity, but the writer chooses to name Him last in this case to facilitate an elaboration upon several aspects of His Person and work in the remainder of vv. 5 and 6.”[11] It also is climactic, emphasizing the climactic work of Jesus Christ who is now exalted. His exaltation is three in three titles:
“The faithful witness” (also 3:14, 19:11). Bullinger links this saying with Isa. 55:4,[12] whereas Thomas with Psa. 89:37.[13] John’s emphasis on witness is thematic. In the Gospel we see Jesus’ witness was that of manifesting God to the disciples (John 17:6), to the work given Him (John 17:4), and the many witness as to who He was (John 5:31-47; 8:13-18; 10:25). He continues the theme in Revelation on Jesus’ witness (1:5, 3:15). The saints are witnesses to the faithful one (1:9; 6:9; 12:11, 17; 17:6; 19:10; 20:4). Thus, the idea of witness extends from Jesus’ earthly life (prophesied in Isa. 55:4) to the millennial kingdom (prophesied in Psa. 80:37). This witness of Jesus is classified as faithful. He was, is, and will be the faithful witness.
“The firstborn of the dead” (Col. 1:18). The Greek word for firstborn is prototoko, and can refer to first in the order of time, or first in the order of rank. In Scripture, unless it is referring to the literal birth of the first born son in a family, it is almost used in the sense of rank, the emphases on priority or highest rank.[14] “The title looks at the culmination of His past ministry when God raised Him to new life at His resurrection.”[15] Like the title above, this title is taken from Psalm 89, as is the next title (Psa. 89:27).
“And the ruler of the kings of the earth.” The connection with Psalm 89 in all three of these titles is significant. Psalm 89 is a commentary on the Davidic covenant. These titles relate to Jesus as the Messiah of Israel, not as Head of the Church, the body of Christ. The book of Revelation deals with the hope of Israel, not the church, a fact missed by almost all Christendom. The church is raptured before the events of Revelation, namely before the Tribulation and the Millennial Kingdom. Bullinger correctly observes that “It is the fulfillment of Luke 1:32, which is about to take place: hence these appropriate titles are here assumed.”[16] Thomas says, “Here is a clear foreshadowing of Jesus Christ’s future rule as “King of kings and Lord of lords (Rev. 19:16). As with the first two titles, this too is by virtue of His Davidic lineage.”[17]
[1] For an explanation of this I refer the reader to Thomas, REVELATION, 1:65.
[2] Osborne, REVELATION, 60
[3] Walvoord, REVELATION, 37.
[4] Osborne, 1:61.
[5] Thomas, 1:66.
[6] Ibid, 1:66.
[7] Bullinger, THE APOCALYPSE, 141.
[8] Robert H. Mounce, NICNT: REVELATION, 48.
[9] Thomas, 67,
[10] Osborne, 61.
[11] Thomas, 69
[12] Bullinger, 142.
[13] Thomas, 70
[14] Garland, REVELATION, 1:172.
[15] Constable, REVELATION, 9.
[16] Bullinger, 142.
[17] Thomas, 70.
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