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| Earl Gilispie |
To signify means to "mean." When Paul Revere who understood the signs, looked for the lanterns in the church tower, he knew that one would signify that the British were coming by land and two would indicate that they were coming by sea. One who did not understand the signs, the message would be, I saw one, or I saw two lanterns in the church tower. This word is important when we seek to understand the signs used to convey the message of the Bible. Symbology is important in unlocking the treasures of the Holy Scripture.
Revelation 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;” The salutation is addressed to “the seven churches which are in Asia.” The statement does not refer to the great continent of Asia, nor does it refer to the whole of Asia Minor. Reference to “the seven churches which are in Asia” does not mean that there were only seven churches in that particular district. The word of God clearly teaches us that there were at least three other churches in that area: The church at Colosse (Col. 1:2), the church at Hierapolis (Col. 4:13) and the church at Troas (Acts 20:6,7).
From this point radiate many different synopsis, each one designed to support one's personal or denominational view. The direction we proceed from the truth does not matter for in the end it will allow us to disregard the book and treat it as irreverent. If we continue to follow today’s learned dissertations we will have created the model for a book that has no concrete value or meaning. If we can accept the testimony of Moses and Elisha If we can accept the four gospels and the teaching of Peter, Paul and the other gospel writers, why shouldn’t we also accept the testimony of Jesus Christ as being relevant and ageless? Is it because of the bloodbath predicted? Or is it because we are like many world leaders past and present, we cannot accept the final consummation of things?
John to the seven churches, seven is a symbolic and representative number used in the scripture to indicate a period of time, a time of repetition, such as seven days is a week, a period of time that will repeat itself as long as time exist. It signifies the fullness of and a marker that indicates the completeness of the works of God. If man is involved, then the number seven is a time of testing and it requires, and is indicative of, an act of faith. Joshua was required to march around the walls of Jericho seven times; Naaman was required to wash in the dirty river of Jordan seven times. Now, if we can view the seven churches as representative churches, then we can see the history of the church unfold and the message that is passed down to the church of today. If we refuse to accept these churches as representative churches, and the significance of the use of the number seven then we are justifying the changing and polluted messages that are being preached to many of the churches today.
The seven churches named in the second and third chapter of Revelation represent the churches throughout the church age. They are representative churches, chosen by the spirit because of certain characteristics typical of the character of the church, not only in the day when John wrote, but on down through the centuries until the church is caught up to meet their Lord in the air. These seven churches represent periods of time clearly defined in both sacred and secular history.
To validate or to invalidate this statement someone may ask, “Why did the Holy Spirit name seven churches? Why not four or why not name all of the churches in the locality.” In the book of Revelation you will notice that “seven” is used frequently . . . Seven churches, seven seals, seven trumpets, seven personages, seven vials, seven dooms, seven spirits, and last but by no means least, the seven new things. We will study each of these as we come to them in the different sections of Revelation. There are numerous other places in Scripture where that number is used, as when referring to the seven feasts of the Lord in Leviticus 23, and the seven kingdom parables in Matthew 13. Seven is the number of perfection . . . God’s number. The Lord God labored six days, and rested on the seventh day. It is the number of completion.
The most common need among all the redeemed is grace and peace. It is not the design of God’s grace to insure that we have a good job or status, if this were not true then only the redeemed would have good jobs and status, without the grace of God we would all burn in hell. Without the peace of God in our hearts, we would all be miserable. Grace is the source of all spiritual blessing. Spiritual peace is the rightful and the happy possession of every born again, blood-washed child of God (John 14:27). Grace and peace come by and through “Him which is, and which was, and which is to come.” This clearly sets forth the eternal existence of the Lord God. God is an eternal Spirit. This provides the application of the problems of the Book of Revelation. Jesus messages do nothing to uphold the desires and natural tendencies of man.
The seven Spirits; spiritual influences. They are represented, in Re 4:5, as lamps of fire, that is, as radiations of divine and heavenly light. The plurality expressed by this imagery would seem to refer to the various modes and forms in which the enlightening influences of the divine Spirit diffuse itselves over the moral world. From the seven Spirits which are before the throne: from the Holy Ghost, who is thus described in regard of the perfection and variety of his gracious operations: the Holy Spirit is called seven, because he is perfect in working; and he is said to be before the throne, because continually present with God, and ready to perform what is needful for the church.
.From Jesus Christ, who is described according to the threefold office, of a prophet, priest, and king; his being called the true and faithful witness, points out his prophetical office, that he is the great prophet of his church, who reveals the will of the Father fully and faithfully to the sons of men; his being styled the first begotten of the dead, points out his priestly office, and intimates that he died, that he rose again from the dead, and that he first arose, or was the first begotten from the dead; that is, the first that arose from the dead by his own power, to a state of immortality, and never to die. Some indeed rose before him, but then they were raised by him, he was the first that ever raised himself: others were raised from the dead, as Lazarus, before Christ, but they died again; whereas Christ rose from the dead never to die again; he entered into a state of immortality after his resurrection, and lives forever to make intercession for us.
The number seven, which is the symbol of completeness, prevails throughout this book, and is designedly chosen here. Which is, and which was, and which is to come; that is, the self-existent and eternal God, who has life in himself. The words seem to be an exposition of the meaning of the Hebrew word Jehovah. The seven spirits which are before his throne; the same as the "seven lamps of fire burning before the throne," chap Rev. 4:5. As this and the following verse contain a benediction from the Father and the Son, we must suppose that it is them, as elsewhere, and not any created spirits. In accordance with the emblematic character of this book, he is described under the number seven, to denote his manifold and perfect divine operations. Compare the seven "eyes of the Lord which run to and fro through the whole earth," Zec 4:10; and the seven eyes of the Lamb, "which are the seven spirits of God sent forth into all the earth," chap Re 5:6; both which represent one and the same Holy Spirit proceeding from the Father and the Son.
Revelation 1:5 And from Jesus Christ, who is the faithful witness, and the first begotten of 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,). Certainly it was Jesus Christ who came into the world, and He was “the Faithful Witness” He was the Word in the flesh (John 1:1, John 1:14). He was also the first begotten of the dead (I Corinthians 15:1-30), and He will be the Prince of all kings in the sweet by-and-by (Isaiah 9:6, Luke 1:28-35). It is the blood of Jesus Christ that “cleanseth us from all sin” (I John 1:7). “Without the shedding of blood is no remission” (Hebrews 9:22). We are redeemed by the precious blood (I Peter 1:18-23).
Revelation 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 unto God and His Father; to Him be glory and dominion for ever and ever. Amen.” Through the writer, John, the Spirit is here glorifying the Lamb who left the Father’s bosom, came into the world and shed His blood on the Cross that we might have remission of sins. Those of us who are born again are kings and priests: “But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of Him who hath called you out of darkness into His marvelous light” (I Peter 2:9). This verse definitely refers to Gentile believers . . . Those of us who in times past were without God and without hope, but who through the death of Jesus are made sons of God. Those of us who are members of the New Testament Church, born again believers, have been washed "white" in the precious Blood of Jesus. The moment we believe on the Lord Jesus Christ we become Sons of God and have access to God through the Blood. We are kings, we are priests . . . and we approach God through our Mediator, the Lord Jesus (I Timothy 2:5).
Next: A Prophetic and Divine Declaration
Revelation 1: 7-8
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