Commentary: Revelation 1:4b-8

The book of Revelation begins like a letter. Revelation 1:4a (not part of this reading) provides a simple salutation for the book. It is from John and to seven churches. The words in 4b-6 offer a blessing and a doxology, in a manner similar to Galatians 1:3-5.

The blessing (vv. 4b-5a) is almost Trinitarian. Grace and peace (a benediction found often in Paul) are bestowed as gifts from a) the one who was and is and is to come; b) the seven spirits; and c) Jesus Christ. The seven spirits are sometimes thought to be archangels gathered around God's throne. Since "seven" is a number of completeness, however, the reference may be to the fullness of the Holy Spirit (the seven-fold Spirit of God). John's interest is mainly christological, however, for the doxology (vv. 5b-6) is addressed to Jesus alone.

Seven things are said about Jesus in these verses: 1) He is a faithful witness (martyr). 2) He is the firstborn of the dead. 3) He is ruler of the kings of the earth. 4) He loves us. 5) He freed us from our sins by his blood. 6) He made us to be a kingdom of priests, serving God. 7) He is coming and when he arrives, all will see him—even those who pierced him. These points alone could serve as an outline for a whole series of sermons, but the third and sixth points are the ones connected most closely to the liturgical theme of this day. Jesus is the "ruler of kings" and he "has made us to be a kingdom." Thus, Jesus has the final say, even over those who killed him, and though we may be citizens of earthly empires, we are first and foremost subjects of the kingdom of God.

Jesus is the ultimate ruler of all earthly powers. Such a statement could be (and has been) used to validate political authorities. In the context of this book, however, it has almost the opposite effect. Written under the heat of Roman persecution, the book of Revelation knows of no godly rulers such as those David envisions in the first lesson for today. Thus, the reference takes on a polemical edge. The so-called powers of the earth are but slaves to a higher master to whom they will ultimately give account. Even the attribution of "grace and peace" as coming from Jesus Christ presents a bold political challenge. Those very words are often used in proclamations of the benefactions of Caesar (e.g. with regard to the famous Pax Romana). John is claiming, none too subtly, that it is not Caesar who brings true grace and peace to the world, but Caesar's lord, Jesus Christ.

Jesus is also said to have made us to be royalty, kings and priests who serve God. The very fact that God, not Caesar, is the one we serve is significant again in the context of persecution. Beyond this, though, the insistence that followers of Christ are all "kings" challenges Roman authority in uncompromising terms. Many churches, especially those in Reformation tradition have emphasized the "priesthood of all believers" as a biblical doctrine, but fewer have stressed the "royalty of all believers" which in scripture is often a concomitant theme (Ex 19:6; 1 Pet 2:9). This may be because many theologians are uncomfortable with attribution of power to Christians. It seems inconsistent with the way of the cross and with Paul's exaltation of "weakness" (1 Cor 1:26-2:5; 2 Cor 4:7-12, 12:10).

Two points can be made in this regard. First, the royalty John attributes to all believers here is a hidden one. He does not suppose that his readers are currently enjoying the benefits of worldly power. Rather, they are suffering under affliction and appear to be quite powerless. Thus, the hidden royalty of all believers becomes a doctrine that can be affirmed even though it is not yet manifested. Second, John's image involves an ultimate paradox that is brought out well in the NRSV translation. We are a kingdom of priests devoted to serving God. Just as Christ the King became servant of all, so those whom he empowers on earth are visibly servants—servants of God, of each other, and of all in need. This explains how their royalty is hidden, not just in tribulation, but in service. The latter is more important in terms of the timeless message of the Bible. Times of persecution come and go, but times for service do not.

God is the Alpha and the Omega, the first and the last. Everything begins with God and everything ends with God, which is to say that everything begins and ends with life. This is so fundamental that God must be defined and described with a verb not a noun. In the Old Testament, the name of God revealed to Moses was simply, "I am" (52:14). Now, God is called "the one who was and is and is to come" (vv. 4, 8). God is identified with the verb "to be" in all its conceivable conjugations. God is fundamentally identified with existence, with life.

Mark Allan Powell