Revelation, Session Three
Christ the Savior, Anderson SC
Fr. Anthony Perkins
We also went over:
https://www.stmaryorthodoxchurch.org/orthodoxy/articles/tremors_of_doub
Sources:
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The translation of the Apocalypse is from the Orthodox Study Bible.
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Lawrence R. Farley, The Apocalypse of St. John: A Revelation of Love and Power, The Orthodox Bible Study Companion (Chesterton, IN: Ancient Faith Publishing, 2011),
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Bishop Averky, The Epistles and the Apocalypse (Commentary on the Holy Scriptures of the New Testament, Volume III. (Holy Trinity Seminary Press, 2018).
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Andrew of Caesarea, Commentary on the Apocalypse, ed. David G. Hunter, trans. Eugenia Scarvelis Constantinou, vol. 123, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 2011).
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Jack Norman Sparks, The Orthodox Study Bible: Notes (Thomas Nelson, 2008), 1712.
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Venerable Bede, The Explanation of the Apocalypse, trans. Edward Marshall (Oxford: James Parker and Co., 1878).
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William C. Weinrich, ed., Revelation, Ancient Christian Commentary on Scripture (Downers Grove, IL: InterVarsity Press, 2005).
Correction from Last Week
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Revelation was removed from active use because it was being used to support the Marcionists, not the Gnostics [or Montanism as I said in the class!]. Lord have mercy, my brain is too small!
Review of Last Week
1:1-3. The Revelation of Jesus Christ, which God gave Him to show His servants – things which must shortly take place. And He sent and signified it by His angel to His servant John. Who bore witness to the Word of God, and to the testimony of Jesus Christ, to all things that he saw. Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near.
New Stuff
1:4 – 6. (4) John, to the seven churches which 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. Amen. (OSB)
Orthodox Study Bible Notes
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1:4 Church tradition maintains St. John dwelt and was bishop in Ephesus, in an area where the seven churches were located along a major roadway. The number seven signifies fullness, suggesting the entire Church is also in view.
The doxology is Trinitarian, involving the Father (vv. 4, 6), the Spirit (v. 4), and the Son (vv. 5, 6). This initial greeting (lit., “the Existing, the Was, and the Coming”) may express the Father, the one who is (Ex 3:14); the Son, who was (Jn 1:1); and the Holy Spirit, who is to come (Acts 2) at Pentecost and shall always be present. Or it may denote the character of the Holy One, who is eternally present and exercises lordship throughout history (see Heb 13:8 – Christ is the same yesterday, today, and tomorrow). God reveals the meaning of the present in light of the past and the age to come. This title may be a paraphrase of the Tetragrammaton, YHWH (“I Am”), of Ex 3:14.
Seven is the number of fullness or completion. The seven Spirits of God most likely refers to the Holy Spirit and His several gifts, as this phrase is included in the blessing with the Father and the Son. Alternately the term could refer to the seven archangels who, according to Jewish tradition, stand before the throne of God (Tb 12:15; see also 1En 20:1–8; 90:21, 22; TLev 8:2; “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.”).
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1:5 Jesus Christ is presented as the Risen Savior, Lord of all (see Zec 12:10), giving hope to the early Christians that the Church will not always be dominated by a cruel state. Instead of washed, many Greek texts read “freed.”
The term witness (Gr. martys), used only here and in 3:14 in the entire NT, refers to Christ, the authentic witness of all divine revelation; all that God has revealed is summed up in His life, witness, Passion, Resurrection, and exaltation. He has inaugurated the new age, for He is firstborn from the dead in His humanity and has achieved a universal sovereignty by His death, Resurrection, and revelation of His Kingdom for the world’s salvation. -
1:6 Those joined to the body of Christ in baptism comprise the messianic royal priesthood promised of old (see Ex 19:5, 6; Is 61:6; 1Pt 2:9; and the Anaphora of the Liturgy of St. Basil). This priestly ministry is to offer the world back to God in a sacrifice of praise and thanksgiving—eucharistically—as in the Orthodox Church’s Divine Liturgy. The universe itself thus becomes hallowed, transfigured, and sacramental. Amen is Semitic. It signifies ratification: an acknowledgment of something trustworthy.
From Fr. Lawrence Farley
John sends this message to the seven churches in Asia who were under his pastoral care. By choosing but seven of these churches, John widens the intended audience, for seven is also the number symbolic of perfection. Thus the Revelation is intended not only to the seven churches of Asia, but also for the perfect totality of all God’s churches.
In calling God Him who is and was and who is coming, John describes God the Father as the One who is sovereign over time and history and therefore over all the historical events that touch us. God sits enthroned as Lord of the present, the past, and the future, and therefore there is nothing in the past, present, or future that can ever hurt us. God is the Lord of time and of all our days.
The message not only comes from the hand of God, it also comes from the entire heavenly court. All in heaven offer the Church on earth this word of encouragement and triumph. The seven spirits before His throne are the seven archangels (see 5:6, “the seven spirits of God sent forth into all the earth,” and 8:2, the “seven angels who stand before God”). (In chapter 20 of the Book of Enoch, these angels are listed as Uriel, Raphael, Raguel, Michael, Saraqael, Gabriel, and Remiel.) Once again, the number seven is symbolic, an image for all the archangels who stand closest to God’s throne and hear His counsel. In saying that this message comes from the seven spirits before His throne, John means that this message comes directly from the Throne itself, with secrets not given to the world at large.
Later liturgical usage, in which reference to the Father and the Son was always followed by reference to the Holy Spirit, has misled some interpreters into seeing this reference to the seven spirits as a reference to the Holy Spirit. But when the Holy Spirit is mentioned in the Book of Revelation, He is referred to simply as “the Spirit” (e.g. 2:7; 14:13; 22:17), always in the singular and never as “seven spirits” or as a “sevenfold” Spirit. These seven spirits stand before God’s throne; that is, they are portrayed as waiting upon God as a part of His heavenly court. It is inconceivable that the Divine Spirit, co-eternal and consubstantial with the Father and the Son, could be portrayed as such a servant. Indeed, the other references to the Spirit in the Apocalypse carry the suggestion of His sovereignty and authority.
The message also comes from Jesus Christ, the faithful witness (Gr. martus; compare our English “martyr”). Christ bore faithful witness before Pilate to the Truth, even at the cost of His Life (1 Tim. 6:13); John stresses this so that we may imitate His faithfulness. The Lord does not call us to walk in any place where He has not gone before.
Jesus is further described as the firstborn of the dead. In using this Jewish concept of the firstborn (in which the firstborn son is the main heir), John shows that Jesus Christ is the heir of the whole age to come; the entire coming Kingdom belongs to Him. His faithfulness unto death resulted in His victory and His inheriting all the world. Our faithfulness unto death will result in our sharing that victory. Death has no terrors for Jesus Christ, and so it need have none for us.
Thus Christ is also the ruler of the kings of the earth. Caesar may think he has no superior or master, but Jesus, the humble carpenter crucified under the governor Pontius Pilate, is the true Master of the Roman Empire and indeed of the whole cosmos. The Christians of St. John’s day, haunted by a sense of their own powerlessness and humility, were thus made to see their true dignity and power.
The Church is described as those whom the Lord loves and therefore continues to protect and care for (the present tense is used to denote Christ’s ongoing care), and as those who were loosed from their sins by His Blood. This is an important theme in the Apocalypse. The Cross of Christ was seen by secular Rome as His defeat and proof of how pathetic and deluded the Christians were—that they would worship a crucified man. But for John, the Cross is proof of the power of God that defeats all other powers. The Lord Himself said of the Cross, “I have overcome the world” (John 16:33). For St. John, our faith in Christ and His Cross also “overcomes the world” (1 John 5:5). Thus the Apocalypse speaks not only of us “making our robes white” in His Blood (7:14) but also of us overcoming Satan “by the Blood of the Lamb” (12:11). The Christians are not to be ashamed of Christ’s Cross, for through His Blood they overcome death, Satan, and the whole world.
In describing the Christians as a kingdom, priests to His God and Father, John asserts the privileges of the Christians in the face of the pride of Rome. The Roman powers may think the Christians are but poor, uneducated, and powerless, to be utterly disdained. John knows them to be God’s own Kingdom, one destined to outlast all the kingdoms of the earth, and to be priests to God Himself, with access to His awe-inspiring Presence. Priests had status and honor in the Roman secular world, and St. John says this is the true status of the Christians before God.
Bishop Averky
1:4. The number seven is usually taken as an expression of fullness. St John addresses here only the seven churches with which he, as one who lived in Ephesus, was in especially close and frequent contact. But in these seven he addresses, at the same time, the Christian Church as a whole.
Grace to you and peace from the Tri-Hypostatical Divinity. The phrase ‘which is’ signifies the Father, Who said to Moses: I am He that Is (Exod 3:14). The expression ‘which was’ signifies the Word, Who was in the beginning with God (John 1:2). The phrase ‘which is to come’ indicates the Comforter, Who always descends upon the Church’s children in holy baptism and in all fullness is to descend in the future age (Acts 2). (St. Andrew of Caeserea, Commentary on the Apocalypse, chapter 1).
By these “seven Spirits,” it is most natural to understand the seven chief angels who are spoken of in Tobit 12:15. St Andrew of Caesarea, however, understands them to be the angels who govern the seven churches. Other commentaries, on the other hand, understand by by this expression the Holy Spirit Himself, Who manifests Himself in seven chief gifts: the spirit of the fear of God, the spirit of knowledge, the spirit of might, the spirit of light, the spirit of understanding, the spirit of wisdom, the spirit of the Lord or the spirit of piety, and inspiration in the highest degree (compare Isa 11: 1-3; “There shall come forth a shoot from the stump of Jesse, and a branch shall grow out of his roots. 2 And 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 the fear of the Lord. 3 And his delight shall be in the fear of the Lord. He shall not judge by what his eyes see, or decide by what his ears hear;.”)
1:5. The Lord Jesus Christ is called here “the faithful witness” in the sense that He has witnessed His Divinity and the truth of His teaching before men by His death on the Cross.
“As Life and Resurrection, He is the first-born from the dead (Col 1:18, I Cor 15:20), and those over whom He rules will not see death, as did those who died and rose before, but will live eternally. He is ‘prince of kings,’ and Lord of lords (1 Tim 6:15), equal in might to the Father and one in Essence with Him” (St Andrew, chapter 1).
1:5-6. “Kings and priest” are to be understood here not in the strict meaning, of course, but in the sense in which God has promised this to His chosen people through the prophets (Exod 19:6); that is, He has made us, true believers, to be the best, the holiest people, which is the same thing that a priest and king are with relation to the rest of mankind.
Venerable Bede.
4. seven. By these seven churches he writes to every church, for universality is wont to be denoted by the number seven, in that all the time of this age is evolved from seven days.
Grace. Grace he desires for us, and peace from God, the eternal Father, and from the sevenfold Spirit, and from Jesus Christ, Who gave testimony to the Father in His Incarnation. He names the Son in the third place, as he was to speak further of Him. He names Him also the last in order, as He is the first and the last; for He had already named Him in the Father by saying, “Who was to come.”
5. the first-begotten. This is the same that the Apostle says, “We have seen Jesus Christ for the suffering of death crowned with glory and honour.” And in another place, in setting forth the reproach of the cross, he added, “Wherefore also God highly exalted Him, and gave Him the Name which is above every name.”
6. priests. Because the King of kings and heavenly Priest united us unto His own body by offering Himself for us, there is not one of the saints who has not spiritually the office of priesthood, in that he is a member of the eternal Priest
7. cometh. He Who was concealed, when at the first He came to be judged, will be manifested at the time when He shall come to judge. He mentions this, that the Church which is now oppressed by enemies, but is then to reign with Christ, may be strengthened for the endurance of sufferings.
pierced. When they see Him as a Judge with power, in the same form in which they pierced Him as the least of all, they will mourn for themselves with a repentance that is too late.
Amen. By interposing an Amen, he confirms that without doubt that will happen, which, by the revelation of God, he knows most surely is to come to pass.
Gregory of Caesarea.
1:4. John, to the seven churches that are in Asia: Grace to you and peace from the One who is, and who was, and who is to come, and from the seven spirits which are before his throne.
Due to the existence of many churches in many places, he sent <letters> to only seven, mystically meaning by this number the churches everywhere, also corresponding to the present-day life, in which the seventh period of days is taking place. For this reason also he mentions seven angels and seven churches, to whom he says, Grace to you and peace from the Tri-hypostatic Divinity. For by the who is the Father is signified, who said to Moses, “I am He who is,” and by the who was the Logos, “who was in the beginning with God,” and by the who is to come the Paraclete, who always enlightens the children of the Church through holy Baptism, more completely and more strongly in the future. It is possible to understand the seven spirits as the seven angels who were appointed to govern the churches, not counting them equal to the most divine and royal Trinity, but mentioned along with it as servants, just as the divine Apostle said, “I call upon you in the presence of God and the chosen angels.” By the same token, this may be understood differently: the One who is, and who was, and who is to come, meaning the Father, who contains in himself the beginning, middle, and end of all that exists, and the seven spirits <meaning> the activities of the Life-giving Spirit, following Christ God, who became man for our sake. For in many places each divine Person is indifferently placed and arranged by the Apostle. For this <reason> he says here:
1:5a. And from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth.
He is the one who witnessed to Pontius Pilate, faithful to his words in all things, the firstborn of the dead as life and resurrection, for those whom he governs will no more see death, like those who were dead before and rose, but will live eternally. Ruler of the kings, as “King of kings and Lord of lords,” equal in power with the Father and consubstantial. Elsewhere, ruler of the kings of the earth is also said <in reference to his mastery over> earthly desires. If, according to the Blessed [15] Gregory, this usage of he who is, who was, and who is to come, the ruler of all refers to Christ, then it is not unreasonable that words similar to those which will be said shortly after refer to him, to which also the ruler of all is attached and without the repetition or introduction of another person. For here the addition of and from Jesus Christ appears to confirm the understanding we have presented. For it would be unnecessary if he were talking about the only Logos of God and the person of the Son to add immediately and from Jesus Christ in order to show him as distinct from the other one, <since> the expressions that befit God equally honor and are appropriate to each of the divine Persons, and are common to the three, except for their distinctive properties, that is to say, the relationships <between them>, as said by Gregory the Theologian, and except for the Incarnation of the Logos. <This is> also clear from the things from which we learn, that in the Gospel the thrice-holy hymn of the Seraphim16 is said about the Son, in the speech of Paul in the Acts about the Holy Spirit, and then about the Father, in the offering of the awesome mysteries, to whom we are accustomed to say this prayer,19 as the blessed Epiphanios says in his homily On the Holy Spirit. <We say> these things to show that our own understanding does not contradict the patristic voices, and also, with God’s help, we continue.
1:5b–6. To the One who loved us and freed us from our sins by his blood, 6 and made us kings and priests to God and his Father. Glory and dominion to him to the ages of ages. Amen.
The glory belongs to him, it says, who freed us through love from the bondage of death, and washed the stains of sin through the outpouring of his life-giving blood and water. And he has made us “a royal priesthood” so that we may offer, instead of irrational sacrifices, “rational worship”22 as a living sacrifice to the Father.
