Introductory Remarks:
"The whole book is sent to the seven churches in Asia (1:4). There is a special message to each of the seven (chapters 2, 3), suited to the peculiar needs of each church and with a direct reference to the geography and history of each church and city, so Ramsay holds (The Letters to the Seven Churches). The book is to be read aloud in each church (1:3). One can imagine the intense interest that the book would arouse in each church. Children are charmed to hear the Apocalypse read. They do not understand the symbols, but they see the pictures in the unfolding panorama. There were other churches in the province of Asia (see map) besides these seven, but these form a circle from Ephesus where John had lived and wrought. They do present a variety of churches, not necessarily all types, and by no means a chart of seven dispensations of Christian history" (Robertson).
Introduction and Salutation
Verse 1, "The Revelation of Jesus Christ, which God gave unto Him, to shew unto His servants things which must shortly come to pass; and He sent and signified it by His angel unto His servant John."
LGT "[The] Revelation [uncovering] of Jesus Christ which God gave to Him to show unto His servants things which must inevitably quickly come to be, and to give a sign, having sent [it] by way of His angel to His servant John."
"The Revelation of Jesus Christ,"
The Greek word for 'Revelation' is apocalupsis, which is compounded with apo 'from', and calupto to unveil or uncover. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. The Revelation here is the unveiling of the divine mysteries. Remember, it is the Revelation, singular, not Revelations, plural. I am as guilty as the next in pronouncing Revelation in the plural.
We must always keep in mind the fact that the Scriptures interpret themselves; this is counter to the Church's historical view that we all need someone to teach us, that we are too simple to understand what is revealed. I hope we will be able to grasp this concept as we dissect this Book exegetically, that is, allowing the context to speak the truth to us. I am not diminishing the help and support we receive from good Bible expositors, for I search many of their writings for support, however, lets not depend entirely on any one commentator, for then we become his robot. It is not my point here to say that we should not study the writings of other men, kids, but I would that you all learn to study the word privately, and let the Word direct your paths. Context is very important as we study this great Book, so let's depend on it for our light, and not spiritualize it, and make it say things that are not there.
Of Jesus Christ, that is, from Jesus Christ. This Revelation is from Jesus Christ not John. "The title should be, The Revelation of Jesus Christ According to John" [A.R. Fausset].
John always begins his writings with the Person of Jesus Christ. In the Gospel he presented Christ's deity [the Word was God Divine], and in his Epistles, he presented Christ's humanity [that which we saw, and our hands handled, truly human]; here in Revelation John presents the Person of Jesus Christ uncovering the mysteries for us.
"Which God gave unto Him,"
Jesus is the Son of God, and He is divine as we have learned from John 1:1, He also holds the office of mediator, and as such, He gets His instructions directly from the Father.
"It is a revelation which God gave unto Christ. Though Christ Himself God, and as such has light and life in Himself, yet, as He sustains the office of Mediator between God and man, He receives His instructions from the Father. The human nature of Christ, though endowed with the greatest sagacity [wisdom], judgment, and penetration, could not, in a way of reason, discover these great events, which not being produced by natural causes, but wholly depending upon the will of God, could be the object only of divine prescience [forethought], and must come to a created mind only by revelation. Our Lord Jesus is the great trustee of divine revelation; it is to Him that we owe the knowledge we have of what we are to expect from God and what He expects from us" (Matthew Henry).
"To show unto His servants"
"To believers in general, and not just to officials" (Robertson). The Roman Catholic Church, as well as most Protestant churches, that believe their pastor is spiritually gifted, and believe that the revelation of God is to these chosen few, who in turn, will relate it to the ignorant masses. God gave the Word to His Son, who in turn reveals it, by means of His Holy Spirit, to all believers.
The word 'show' is from the Greek deiknumi which means, 'to make known the character or significance of something by visual [symbols], auditory, gestural, or linguistic means - to make known, to demonstrate, to show' (Greek-English Lexicon of the NT based on Semantic Domains - Louw & Nida). This definition should suffice to describe why the Revelation of the future would be in symbols.
"Things which must shortly come to pass;"
The word 'must' gr. dei means it is not only 'necessary', but it is also inevitable. The next word to consider is 'shortly' gr. en tachei meaning, quickly, speedily, and hastily. "It is a relative term to be judged in the light of 2 Peter 3:8 according to God's clock not ours. And yet undoubtedly the hopes of the early Christians looked for a speedy return of the Lord Jesus. This vivid panorama must be read in the light of the glorious hope and of the blazing fires of persecution from Rome" (Robertson).
"Must - He says that they must shortly come to pass. The word must has in it an urgent necessity and an absolute certainty.
Shortly has a connotation that is very important for us to note. The word occurs quite a few times in the Scriptures. For instance, we have it in Luke 18:8 where our Lord says, 'I tell you that he will avenge them [His elect] speedily .' The word speedily is the same word as shortly. It means that when the vengeance begins, it will take place in a hurry." (McGee).
"And He sent and signified it by His angel unto His servant John."
And 'signified' gr. esemanen a first aorist active verb meaning to show by sign or token, which is very appropriate to the symbolic character of the book of Revelation.
"It originated with God, it was given to Jesus Christ, He gave it to His angel, His angel gave it to John, and from John it goes to His servants that they might know what is coming to pass. And that is the way it has come to you and me today" (T. T. B. J. Vernon McGee).
Verse 2, "Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw."
LGT "Who bear witness to the word of God and of the witness of Jesus Christ even as many things as he saw."
"Who bare record of the word of God,"
Literally, who bear witness to the word of God. 'The prophetic word, not the personal Word as in 19:13." (Robertson). "The reference is to the present book and not the Gospel. Not the personal Word, but the prophetic contents of this book. See 20:6." (Vincent)
"And the testimony of Jesus Christ,"
The phrase and of all things that he saw is in apposition with the Word of God and the testimony of Jesus Christ, marking these things as seen by him (Vincent). The idea is made clearer in the ASV by the use of the word even.
"And of all things that he saw."
Literally, as many things as he saw. John reveals everything that he saw, and by direct revelation from Jesus Christ John is able to relate to us all the things that will take place in the future; John gives us an eschatological viewpoint.
"The revelation was signified to John, who bore record of the Word of God, and of the testimony of Jesus Christ, and of all things that he saw. It is observable that historical books of The Old Testament have not always the name of the historian prefixed to them, as in the books of Judges, Chronicles; but in the prophetical books the name is always prefixed, as Isaiah, Jeremiah, etc. So in the New Testament, though John did not prefix his name to his first epistle, yet he does to this prophecy, as already to vouch and answer for the truth of it; and he gives us not only his name, but his office. He was one, who bore record of the Word of God in general, and of his testimony of Jesus in particular, and of all things that he saw; he was an eyewitness, and he concealed nothing that he saw. Nothing recorded in this revelation was his own invention or imagination; but all was the record of God and the testimony of Jesus; and, as he added nothing to it, so he kept back no part of the counsels of God" (Matthew Henry).
Verse 3, "Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand."
LGT "Blessed [is] the one who reads and the one who hears the words of the prophecy, and keeps the things which are written in it, for the time is near."
"Blessed is he that readeth, and they that hear the words of this prophecy,"
At this period in church history John sent messengers out with the Revelation to the seven churches of Asia Minor, and they would read it to the Christians who were gathered. This phrase says that the one who reads would be blessed and the one who hears would also be blessed. The word 'blessed' gr. makarios, meaning blessed or happy, "endorsing the Book as a whole" (Robertson). "Pertaining to being happy, with the implication of enjoying favorable circumstances" (Louw & Nida - Semantic Domains).
"He that readeth (anaginoskon). See on Luke 4:16, And He [Jesus] came to Nazareth, where He had been brought up; and as was His custom, He entered the synagogue on the Sabbath, and stood up to read. The Reader in the Church. They that hear, the congregation. The words imply a public official reading, in full religious assembly for worship. The passage is of some weight in determining the date of this book. The stated reading of the Apostolic writings did not exist as a received form before the destruction of Jerusalem, A.D. 70" (Vincent).
"And keep those things which are written therein;"
This conjunction and connects the hearers with those who are keeping the things written in it. This means that the ones who are hearing the prophecies are hearing with honesty and purpose. It is also to be noted that the ones who were hearing were believers in the Lord Jesus Christ. "Which are written" gr. gegrammena a perfect passive participle which means 'it has been written, and stands complete.' "It is evident that the one who only hears the prophecy and does not obey [keep] it falls short of the blessing. The twofold response of hearing and keeping is necessary if one is to be counted among the blessed [makarioi]" (Greek Beyond The Basics - Daniel Wallace).
"This verse gives us the beatitude of Bible study. This is the first of seven Beatitudes found in the Book of Revelation. This verse says, 'Blessed is he that readeth,' and that means the reader, or in the church, the teacher [not gifted of course]. Both those who read this book and those who hear it will be blessed. And both the reader and the hearer are to keep those things, which are written in the book. The threefold blessing comes from reading, hearing, and keeping. I believe those who go through the Book of Revelation will receive a special blessing. I really believe it because that is what John says" (T. T. B. J. Vernon McGee).
I believe we are in for a real treat kids, as we study together this wonderful last of John's writings, inspired by God. We can be sure as we study together, that we will be happy in it, because this is what the Word assures us. It must also be understood that John is grouping all together one class, that is, the 'blessing' is given to those who not only read and hear, but also practice His words. John is not referring to three classes of people, but one who are engaged in all three pursuits.
"For the time is at hand."
This is the reason for hearing and keeping the Words. The 'time is at hand' does not mean immediate. How near, we do not know, any more than it will shortly come to pass in 1:1. We must continue to study, listen, learn, and keep the Word, and also to keep looking up, for our redemption is drawing nigh. The reason it is important that we do these things is that we will be ready to give an answer of the hope within us and also in order that we will be rewarded at the Bema Seat of Christ.
"More generally, to all who either read or hear the words of the prophecy. This blessing seems to be pronounced with a design to encourage us to study this book, and not be weary of looking into it upon account of the obscurity of many things in it; it will repay the labor of the careful and attentive reader. Observe, 1. It is a blessed privilege to enjoy the oracles of God. This was one of the principal advantages the Jews had above the Gentiles. 2. It is a blessed thing to study the Scriptures; those are well employed who search the Scriptures. 3. It is a privilege not only to read the Scriptures ourselves, but to hear them read by others, who are qualified [through hard and long study] to give us the sense of what they read and to lead us into an understanding of them. 4. It is not sufficient to our blessedness that we read and hear the Scriptures, but we must keep the things that are written; we must keep them in our memories, in our minds, in our affections, and in practice, and we shall be blessed in the deed. 5. The nearer we come to the accomplishment of the Scriptures, the greater regard we shall give to them. The time is at hand, and we should be so much the more attentive as we see the day approaching" (Matthew Henry).
Verse 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."
LGT "John to the seven assemblies which [are] in Asia: Grace to you and peace from He who is, and He who was and He who is coming; and from the seven Spirits which [are] before His throne."
"John to the seven churches which are in Asia:"
"John is writing, but the revelation is from God and Christ through an angel. It is the Roman province of Asia, which included the western part of Phrygia. There were churches also at Troas (Acts 20:5 ff.) and at Colossae and Hierapolis (Col. 1:1; 2:1; 4:13) and possibly at Magnesia and Tralles. But these seven were the best points of communication with seven districts (Ramsay) and, besides, seven is a favorite number of completion (like the full week) in the book (1:4, 12, 16; 4:5; 5:1, 6; 8:2; 10:3; 11:13; 12:3; 13:1; 14:6)" (Robertson). McGee notes: "This is a very wonderful greeting! Asia encompassed a great deal of what we generally call Asia Minor or modern Turkey. Notice that John connects no title with his name. I have a notion that John was well known in these seven churches. We know that he had been pastor of the church at Ephesus, and apparently he had oversight of all churches in that area." I believe this is pure conjecture on McGee's part; I find no reason to believe that John considered himself anything more than an apostle of the Lord Jesus Christ, commissioned to write to these Churches what the Lord had given to Him by His angel.
"Among every ancient people, especially in the East, a religious significance attaches to numbers. This grows out of the instinctive appreciation that number and proportion are necessary attributes of the created universe. The sentiment passes over from heathenism into the Old Testament. The number seven was regarded by the Hebrews as a sacred number, and it is throughout Scripture the covenant number, the sign of God's covenant relation to mankind, and especially to the Church. The evidence of this are met in the hallowing of the seventh day; in the accomplishment of circumcision, which is the sign of a covenant, after seven days; in the part played by the number in marriage covenants and treaties of peace. It is the number of purification and consecration (Lev. 4:6, 17; 7:11, 33; Num. 19:12). 'Seven is the number of every grace and benefit bestowed upon Israel; which is thus marked as flowing out of the covenant, and a consequence of it. The priests compass Jericho seven days, and on the seventh day seven times, that all Israel may know that the city is given into their hands by God, and that its conquest is a direct and immediate result of their covenant relation to Him. Naaman is to dip in Jordan seven times, that he may acknowledge the God of Israel as the Author of his cure. It is the number of reward to those who are faithful in the covenant (Deut. 28:7; 1 Sam. 2:5); of punishment to those who are forward [habitually prone to disobedience] in the covenant (Lev. 26:21, 24, 28; Deut. 28:25), or to those who injure the people in it (Gen. 4:15, 24; Exod. 7:25; Ps. 66:12). All the feasts are ordered by seven, or else by seven multiplied into seven, and thus made more intense still. Thus it is with Sabbath, the Passover, the Feast of Weeks, of Tabernacles, the Sabbath-year, and the Jubilee.'
Similarly the number appears in God's dealing with nations outside the covenant, showing that He is working for Israel's sake and with respect to His covenant. It is the number of the years of plenty and of famine, in sign that these are for Israel's sake rather than for Egypt's. Seven times pass over Nebuchadnezzar, that he may learn that the God of his Jewish captives is King over all the earth" (partly quoted and partly condensed from Trench's Epistles to the Seven Churches).
"Seven also occurs as a sacred number in the New Testament. There are seven beatitudes, seven petitions in the Lord's Prayer; seven parables in Matt. 13. ; Seven loaves, seven words from the Cross, seven deacons, seven graces (Rom. 12:6-8), seven characteristics of wisdom (James 3:17). In the Apocalypse the prominence of the number is marked. To a remarkable extent the structure of that book is molded by the use of numbers, especially of the numbers seven, four, and three. There are seven spirits before the throne; seven churches; seven golden candlesticks; seven stars in the right hand of Him who is like unto a son of man; seven lamps of fire burning before the throne; seven horns and seven eyes of the lamb; seven seals of the book; and the thunders, the heads of the great dragon and of the beast from the sea, the angels with the trumpets, the plagues, and the mountains which are the seat of the mystic Babylon, - are all seven in number" (Vincent's Word Studies in the NT).
"Grace be unto you, and peace,"
"The word 'grace' gr. charis, the Greek form of greeting, and peace is shalom, the Hebrew form of greeting. Peace flows from grace, and grace is the source of all our blessings today. The Book of Revelation reveals the grace of God and also peace. We don't need to be frightened as we study this Book; we can have the peace of God in our hearts" (McGee).
"From Him which is, and which was, and which is to come;"
This ungrammatical phrase is intended to very clearly distinguish to the readers the unchangeableness [immutability] of God.
"John uses this solecism [ungrammatical figure of speech] throughout this book. John is no doubt alluding to Exod. 3:14 in the LXX [Septuagint - Greek Translation of the O.T.] (I am who I am), a text well familiar to early Gentile Christians . John had just instructed the readers to pay careful attention to his words (1:3) - sometimes he ostensibly [seemingly] fails to do in the next verse! But, in reality, he is driving his audience back into the OT by preserving the very forms found in the LXX, even when they lack concord in the new context. Without even once saying It is written the author is thus able to signal the readers that he is using the Old Testament" (GBTB - Daniel Wallace).
"And from the seven Spirits which are before His throne."
This phrase sets out the fact of the sevenfold Spirit, and not seven distinct Spirits. Trench paraphrases this section, "And from the seven Spirits, that is, from the sevenfold Spirit, which indeed is simple in nature, sevenfold in grace."
"A difficult symbolic representation of the Holy Spirit here on a par with God and Christ, a conclusion borne out by the symbolic use of the seven spirits in 3:1; 4:5; 5:6 (from Zech. 4:2-10). There is the one Holy Spirit with seven manifestations here to the seven churches' (Swete, The Holy Spirit in the N.T., p. 374), unity in diversity (1 Cor. 12:4)" (WPNT A. T. Robertson).
Verse 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,"
LGT "And from Jesus Christ, the Witness, the faithful One, the first born of the dead and ruler of the kings of the earth. To Him who is loving us and loosed us from our sins with His own blood,"
"And from Jesus Christ,"
"Jesus Christ, the Son, is placed after the Spirit because what is to follow in vv. 5-8 relates to Him. This is according to John's manner of arranging his thoughts so that a new sentence shall spring out of the final thought of the preceding sentence" (Vincent).
"Who is the faithful witness,"
Literally, the witness, the faithful One."
"Richard of St. Victor (cit. by Trench) says: 'A faithful witness, because He gave faithful testimony concerning all things which were to be testified to by Him in the world. A faithful witness, because whatever He heard from the Father, He faithfully made known to His disciples. A faithful witness, because He taught the way of God in truth, neither did He care for any one nor regard the person of men. A faithful witness, because He announced condemnation to the reprobates and salvation to the elect. A faithful witness, because He confirmed by miracles the truth which He taught in words. A faithful witness, because He denied not, even in death, the Father's testimony to Himself. A faithful
witness, because He will give testimony in the Day of Judgment concerning the works of the good and the evil" (Word Studies in the NT - Vincent).
"And the first begotten of the dead,"
Paul wrote to the Colossians. "And He is the Head of the body, the Church; who is the beginning, the first-born from the dead, that in all things He might have pre-eminence" [Col. 1:18). "The risen Christ regarded in His relation to the dead in Christ. He was not the first who rose from the dead, but the first who so rose that death was thenceforth impossible for Him; 'Knowing that Christ, being raised from the dead, dieth no more; death hath no more dominion over Him' (Romans 6:9). He rose with that resurrection-life in which He will finally bring with Him those who sleep in Him; 'For if we believe that Jesus died and rose again, even so them also who sleep in Jesus will God bring with Him' (1 Thess. 4:14)" (Vincent).
"He is the first-begotten or first-born from the dead, or the first parent and head of the resurrection, the only one who raised Himself by His own power, and who will by the same power raise up His people from their graves to everlasting honor; for He has begotten them again to a lively hope by His resurrection from the dead" (Matthew Henry).
"And the prince of the kings of the earth."
What the devil offered Christ in the wilderness, that he would give Jesus the kingdoms of the earth if He would bow down and worship him [Satan], Jesus received through the resurrection, that is, Lordship over all the kingdoms of this earth: "Wherefore, God also hath highly exalted Him, and given Him a name which is above every name, that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God, the Father" (Phil. 2:9-11).
"Unto Him that loved us, and washed us from our sins in His own blood,"
Christ loosed us from the power of sin once for all time, but He is loving us forever 'That loved us' gr. toi agaponti hemas, is a present active participle meaning literally, He is loving us, and will continue loving us. Once we believe in Christ, His blood cleanses us, so He can love us throughout all eternity. The idea that God loves all men is silly, because He cannot love us until we become lovable, and the only way we become lovable is by believing in Christ alone by faith alone. The word 'washed' is gr. lusanti meaning to loose. Some manuscripts have lousanti, which means 'to wash;' both uses of the Greek word have the same meaning of cleansing or to be separated from.
Verse 6, "And hath made us kings and priests unto God and His Father; to Him be glory and dominion for ever and ever, Amen."
LGT "And made us a kingdom, and priests to His God and Father, to Him [be] the glory and the dominion to the ages of the ages [forever]: Amen."
"And hath made us kings and priests unto God and His Father;"
Literally, and made us a kingdom, and priests to God. "The correct reading is Basileian a kingdom. The term King is never applied in the New Testament to individual Christians. The reigning of the saints is emphasized in the Book" (Vincent).
"Kingdom describes the body of the redeemed collectively. Priests indicates their individual position. Peter observes the same distinction (1 Peter 2:5) in the phrases living stones (individuals) and a spiritual house (the body collectively), and combines both kings and priests in another collective term, royal priesthood (vs. 9). The priesthood of believers grows out of the priesthood of Christ (Ps. 110:4; Zech. 6:13; Heb. 7:10). This dignity was promised to Israel on the condition of obedience and fidelity to God. 'Ye shall be a kingdom of priests and a holy nation' (Ex. 19:6). In the kingdom of Christ each individual is a priest. The priest's work is not limited to any order of the ministry. All may offer the sacrifice of praise and thanksgiving: all have direct access to the holiest through the blood of Jesus: all Christians, as priests, are to minister to one another and to plead for one another. The consummation of this ideal appears in Apocalypse 21:22, where the heavenly Jerusalem is represented as without temple. It as all temple. 'It is the abolition of the distinction between holy and profane (Zech. 14:20, 21) - nearer and more remote from God - through all being henceforth holy, all being brought to the nearest whereof it is capable, to Him' [Trench]" (Word Studies in the NT - Vincent).
"To Him be glory and dominion for ever and ever."
About this doxology Moffatt says, "The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book." McGee says, "This doxology is emphasizing eternity. Christ is the amen, as in Isaiah. That is a title for Him. Jesus Christ is both the subject and the object of this book. He is the mover of all events, and all events move toward Him. He is the far-off eternal purpose in everything. All things were not only made by Him, but all things were made for Him. This universe exists for Him."
Verse 7, "Behold, He cometh with clouds; and every eye shall see Him, and they also which pierced Him: and all kindreds of the earth shall wail because of Him. Even so, Amen."
LGT "Behold, He will come with the clouds; and every eye will see Him, and they which pierced Him [deeply], and every tribe of the earth will beat their breasts because of Him. Yes, amen."
"Behold, He cometh with clouds,"
The Book of Revelation begins and ends with the promise and prediction of Jesus Christ's second coming. Christ was received up out of their sight at Pentecost, "And, when He had spoken these things, while they beheld, He was taken up, and a cloud received Him out of their sight" (Acts 1:19). Two angels appear at Pentecost and say that He will come again, in clouds, that is, in like manner, "Who also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, who is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven" (Acts 1:11).
"The clouds are frequently used in the description of the Lord's second coming. See Dan. 7:13; Matt. 24:30; 26:64; Mark 14:62. Compare the manifestation of God in the clouds at Sinai, in the cloudy pillar, the Shekinah, at the transfiguration, and see Ps. 97:2; Nahum 1:3; Isa. 19:1" (Vincent).
"And every eye shall see Him,"
The second coming of the Lord is not to be confused with the rapture of the Church. At the Rapture, the church will be taken up in the twinkling of the eye, and at His second coming, every eye will behold Him, coming with the clouds, and we, the saints, will come with Him, and reign with Him for a thousand years. The Greek word for 'see' is opsetai, "denoting the physical act, but emphasizes the mental discernment accompanying it, and points to the result rather than to the act of vision. Appropriate here as the indicating the quickened spiritual discernment engendered by the Lord's appearing, in those who have rejected Him, and who now mourn for their folly and sin" (Vincent). This note by Vincent is so good because it brings home the context of this passage. It will be a spectacle of confirmation that the Lord is the Messiah, that the unbelieving world rejected at the Cross, saying, He could not have been the Messiah, because He died. The context is that when He comes to earth the second time it will be to set up His earthly everlasting Kingdom, and by this context we see that it will be to the awful amazement of those who have rejected Him at His first advent.
"And they also which pierced Him:"
"The expression here refers not to the Jews only, but to all who reject the Son of Man; those who in any age have identified themselves with the spirit of the Savior's Murderers" (Milligan, quoted by Vincent). This entire verse is stressing the reaction of the Christ rejecting element of this world.
"And all kindreds of the earth "
The word 'kindreds' is phulai meaning tribes. Unbelievers are here represented as tribes, "the mocking counterpart of the true Israel of God."
"Shall wail because of Him."
Literally, will beat their breasts, because of Him. This will be the reaction of all Christ haters on the earth when they see Him. There will be no repentance, only hatred, as one who gets caught in a crime; they are not sorry they did an evil act, they are only sorry they got caught; so it will be with all Christ rejecters; they are not sorry they rejected, they are only sorry and wail because He is Truth.
Even so, Amen."
Literally, yes, Faithful One. He is going to do it. He will not change His mind (McGee).
Verse 8, "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty."
LGT "I am the Alpha and the Omega, says the Lord God, the One who is, and who was, and the One who is coming, the Almighty [Omnipotent]."
I am Alpha and Omega, the beginning and the ending,"
The first and last letters of the Greek alphabet, A & W, Alpha and Omega. This is quite an important phrase in the Greek text; it stresses the deity of our Lord Jesus Christ. Both letters have an article so it literally reads; I am the Alpha and the Omega. Jesus says that He is the first and the last and everything in between, meaning, that He is the ruler of the universe.
"Saith the Lord,"
Literally, says the Lord the God.
"Which is, and which was, and which is to come,"
Which is, speaks of the present ministry of Christ; which was, speaks of the eternity of Christ, and also includes His first advent; and which is to come, speaks of the second advent of Christ. McGee wrote; "Verses 4-8 have comprised this very remarkable section of Greetings from John, the writer, and from the Lord Jesus Christ. Remember that He says He loves us; so let's not be afraid of anything that is to follow."
"The Almighty."
Literally, ho pantokrator, the 'Omnipotent One.' John connects Jesus Christ with God the Father the Almighty. This entire verse gives us confidence in the prophecy to follow.
A vision of Christ
Verse 9, "I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ."
LGT "I John, your brother and a sharer in the tribulation and Kingdom and patient endurance in Jesus Christ, was in the island, the one called Patmos, on account of the Word of God and the witness of Jesus."
John does not use the term 'apostle' for himself, but he uses the terms, 'brother' and 'sharer;' not because he wasn't an apostle, but just that his apostleship was before the Lord, not man. Before Christ, John was an apostle, that is, one called out by the Lord, but before men, he was a brother. Oh! How I would those Bible teachers today could adopt such a self-effacing spirit as dear Old John. I met a few men in Bible School and Seminary, who seemed to have this spirit, especially the older men who had no one to impress, and no economical or power lust mountains to conquer.
"I John,"
In prophetic writing it is necessary that the writer identify himself (see Dan. 7:28; 9:2; 10:2). "The personality of the seer is made prominent in apocalyptic [prophetic] literature, to locate or guarantee any visions which are to follow. Here the authority with which this prophet is to speak is conditioned by his kinship of Christian experience with the churches and his special revelation from God" (The Expositor's Greek Testament).
"Who also am your brother,"
Literally, your brother, omit 'also'. John uses this term 'brother' because that is the truth; all believers in Jesus Christ are in His eternal family, and should act as a family member; and one important issue is to call one another 'brothers and sisters' in the Lord.
"And companion in tribulation,"
The Greek word for 'companion' is sunkoinonos. This is a compound of sun = together, and koinonos = fellowship. This word fellowship you can remember is one of John's favorite terms in his first Epistle. The meaning of the phrase is that John identifies himself as a 'companion' [partaker and sharer] in their tribulation. John is expressing his sympathy between himself and his readers.
"Your brother and companion in tribulation does not refer to the Great Tribulation [the seven years of Jacob's trouble yet future at the end of this Age of Grace]. John was in trouble. Domitian (A. D. 96), the Roman Emperor, had put him in prison on the Isle of Patmos. John had been active in the church at Ephesus, and he had supervision over all the other churches, and he had been teaching the Word of God. You get into trouble when you teach the Word of God. John knew all about trouble, and so did the early church" (T. T. B. Vernon McGee).
"And in the kingdom and patience of Jesus Christ,"
John uses Jesus Christ as their example to bear up under the tribulation they are facing with patient endurance. John assures his readers that they belong to the Kingdom of God, and this will give them the Grace to face all obstacles put before them by the wicked ruler. The Kingdom of God is a present reality by virtue of their being in the family by faith alone in Christ alone.
"The present kingdom. Trench is wrong in saying that 'while the tribulation is present the kingdom is only in hope.' On the contrary, it is the assurance of being now within the kingdom of Christ - under Christ's sovereignty, fighting the good fight under His leadership - which gives hope and courage and patience. The kingdom of God is a present energy, and it is a peculiarity of John to treat the eternal life as already present. (See John 3:36; 5:24; 6:54; 1 John 5:11). In all these things we are abundantly the conquerors (Rom. 8:37). This may go to explain the peculiar order of the three words; tribulation and kingdom, two apparently antithetic [opposite] ideas, being joined, with a true insight into their relation, and patience being added as the element through which the tribulation is translated into sovereignty. The reference to the future glorious consummation of the kingdom need not be rejected. It is rather involved in the present kingdom. Patience, which links the life of tribulation with the sovereignty of Christ here upon earth, likewise links it with the consummation of Christ's kingdom in heaven. Through faith and patience the subjects of that kingdom inherit the promises. 'Rightly he says first in the tribulation and adds afterwards in the kingdom, because, if we suffer together we shall also reign together' [Richard of St. Victor, cit. by Trench]" (Word Studies in the NT - Vincent).
"Was in the Isle that is called Patmos,"
Here John saw the visions recorded in Revelation, written down while still a prisoner in exile, he was exiled there from A.D. 86 96, ten years.
"Isle that is called Patmos, now called Patmo and Palmosa. In the Aegean, one of the group of the Sporades, about twenty-eight miles S.S. W. of Samos. It is about ten miles long by six miles in breadth. The Island is volcanic, and is bare and rocky throughout; the hills, of which the highest rises to nearly a thousand feet, commanding a magnificent view of the neighboring sea and islands. The bay of La Scala, running into the land on the east, divides the island into nearly equal parts, a northern and a southern. The ancient town, remains of which are still to be seen, occupied the isthmus [neck of land - cape], which separates La Scala from the bay of Merika on the western coast. The modern town is on a hill in the southern half of the island, clustered at the foot of the monastery of St. John. A grotto is shown called 'the grotto of the Apocalypse,' in which the apostle is said to have received the vision. 'The stern, rugged barrenness of its broken promontories [headlands - cape] well suits the historical fact of the relegation of the condemned Christian to its shores, as of a convict to his prison, The view from the topmost peak, or, indeed, from any lofty elevation in the islands, unfolds an unusual sweeps, such as well became the Apocalypse, the unveiling of the future to the eyes of the solitary seer. Above, there was always the broad heaven of a Grecian sky; sometimes bright with its 'white cloud' (Apoc. 14:14), sometimes torn with 'lightning's and thundering,' and darkened by 'great hail,' or cheered with 'a rainbow like unto emerald' (Apoc. 4:3; 8:7; 11:19; 16:21). Over the high tops of Icaria, Samos, and Naxos rise the mountains of Asia Minor; amongst which would lie, to the north, the circle of the Seven Churches to which his addresses were to be sent. Around him stood the mountains and islands of the Archipelago (Apoc. 6:14; 16:20). When he looked round, above or below, 'the sea' would always occupy the foremost place . . . the voices of heaven were like the sound of the waves beating on the shore, as 'the sound of many waters' (Apoc. 14:2; 19:6); the millstone was 'cast into the sea' (Apoc. 18:21); the sea was to 'give up the dead which were in it' (Apoc. 20:13)" (Stanley, "Sermons in the East" - quoted by Vincent).
"For the Word of God."
Literally, on account of the Word of God. "The expression is commonly explained with reference to John's banishment as a martyr for Christian truth. Some, however, especially those who desire to overthrow John's authorship of the book, explain that he was in Patmos for the sake of preaching the word there, or in order to receive a communication of the Word of God. Apart, however, from the general tone of John's address, which implies a season of persecution, the phrase for the word of God occurs in two passages where the meaning is doubtful; ch. 6:9; 20:4." (Vincent).
"And for the testimony of Jesus Christ."
Literally, for the witness of Jesus. "Jesus, you will notice, is the name used by John in both his Gospel and the Apocalypse. When he wants to bring glory to Him, he calls Him Jesus, and then he lifts Him to the skies. I hope that we can do that, also" (McGee). It was because of John's witness for our Lord Jesus Christ that he was banished to this island and not for any wrong doing; this must be the paramount comfort to the apostle. John was an apostle of the Lord, but a brother to the entire church.
Verse 10, "I was in the Spirit on the Lord's Day, and heard behind me a great voice, as of a trumpet,"
LGT "I came to be in [the] Spirit on the Lord's Day and I heard behind me a great voice as of a trumpet,"
"I was in the Spirit"
This phrase is Literally; I came to be in the Spirit. Here John experiences his first 'Vision'. It is not uncommon in the OT for prophets to have visions in which Christ would reveal to them future events that were not yet recorded. Here in the Apostolic Age, it was also not uncommon. The Word of God had not yet been completed, for the Book of Revelation is the last book of the NT is now being experienced by visions, and then recorded by our beloved old brother John.
"On the Lord's day,"
The 'Lord's Day' was the first day of the week, commemorating the resurrection of our Lord Jesus Christ on the first day of the week; it is now considered by most Christians as 'The Lord's Day.' John was praying, probably for the Churches he was unable to visit, when the Spirit visited him, and John went into a spiritual trance.
"And heard behind me a great voice, as of a trumpet,"
"The unexpected, overpowering entrance of the Divine Voice" (Vincent). John now heard the voice of Christ [vs. 12] as a Great Trumpet.
Verse 11, "Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea."
LGT "Saying, What you are seeing write promptly into a book and send [it] to the seven assemblies, unto Ephesus and unto Smyrna and unto Pergamos and unto Thyratira and unto Sardis and unto Philadelphia and unto Laodicea."
"What thou seest, write in a book,"
The best Greek manuscripts omit I am Alpha and Omega, the first and the last. Some translators added this to assure us that it is Jesus Christ speaking; however, this will become self evident as we expound the book.
"The Greek word for 'write' is grapson an aorist imperative, denoting instantaneous action, write at once, promptly" (Vincent).
"And send it unto the seven churches,"
"The names of the seven churches of vs. 4 are now given, and the particular message to each church comes in chapters 2 and 3 and in the same order, the geographical order going north from Ephesus, then east and south to Laodicea. But apparently the whole book was to be read to each of the seven churches. It would probably also be copied at each church" (A. T. Robertson).
Verse 12, "And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks:"
LGT "And I turned to see the voice of what sort spoke with me, and having turned I saw seven golden candlesticks."
"And I turned to see the voice that spake with me."
John turned in the direction of the sound of the voice, the voice being put for the speaker. The phrase 'spake with me' is literally, of what sort spoke with me. "The preposition with implies conversation, not merely address" (Vincent)
"And being turned, I saw seven golden candlesticks:"
"He saw a representation of the church under the emblem of seven golden candlesticks, as it is explained in the last verse of the chapter. The churches are compared to candlesticks, because they hold forth the light of the gospel to advantage. The churches are not candles: Christ only is our light, and His Gospel our Lamp; but they receive their light from Christ and the gospel, and hold it forth to others. They are golden candlesticks, for they should be precious and pure, comparable to fine gold; not only the ministers, but the members of the churches ought to be such [because in reality there is no difference in God's sight between 'ministers' and 'brothers' for we all belong to the same family and hold equal weight]; their light should so shine before men as to engage others to give glory to God" (Matthew Henry).
"We are at once reminded of the seven-branched candlestick of the tabernacle (Exod. 25:31; Heb. 9:2; compare Zech. 4:2). Here there is not one candlestick with seven branches, but seven candlesticks, representing the Christian Church. The Jewish Church was one, as being the Church of a single people. The Christian Church, though essentially one, is a Church composed of many peoples. It is no longer outwardly one or in one place. According to the literal meaning of the word, lampstand, the several lampstands are bearers of light (Matt. 5:14, 16), 'holding forth the word of life' (Philip. 2:15, 16).
The epithet [label] golden, so common in the Apocalypse, indicates the preciousness of all that pertains to the Church of God. Trench observes that throughout the ancient East there was a sense of sacredness attached to this metal, which still, to a great extent, survives. Even so late as the time of David gold was not used as a standard of value, but merely as a very precious article of commerce, and was weighed. In the Scriptures it is the symbol of great value, duration, incorruptibility, strength (Isa. 13:12; Lam. 4:2; 2Tim. 2:20; Job 36:19). It is used metaphorically [symbolically] of Christian character (Apoc. 3:18)" (Vincent).
Verse 13, "And in the midst of the seven candlesticks one like unto the Son of Man, clothed with a garment down to the foot, and girt about the paps with a golden girdle."
LGT "And in the midst of the candlesticks as [the] Son of Man clothed reaching to the feet and girt about at the breasts with a golden girdle."
This verse is obviously referring to Christ. "The girdle is an Old Testament symbol of power, righteousness, truth (Isa.22:21; Job 12:18; Isa. 11:5). The girdle of the High-Priest was not golden, but only inwrought with gold (Exod. 29:5)" (Vincent).
"A long robe reaching to the feet, was an oriental mark of dignity, denoting high rank or office such as that of Parthian kings or of the Jewish High-Priest who wore a purple one. High girding (with a belt?) was another mark of lofty position, usually reserved for Jewish priests, though the Iranians frequently appealed to their deities as 'high girt'(ready for action). The author thus mixes royal and sacerdotal [priestly] colors on his palette to heighten the majesty of Christ's appearance. New golden, shining, white - are the usual adjectives which he employs throughout the book for the transcendent bliss of the life beyond and its heavenly tenants; 'golden' had been used already in Greek as a synonym for precious, excellent, divine" (The Expositors Greek Testament).
"What a thrill it is to see this picture of the Lord Jesus Christ! It is a vision of One as the Son of Man. He is 'clothed with a garment down to the foot, and girt about the breast with a golden girdle.' The seven golden lampstands [candlesticks] remind us of the tabernacle. There it was one lampstand with seven branches. Here it is seven separate lampstands [candlesticks]. Since these lampstands represent seven separate churches (vs. 20), the differences explained. The function of all is the same. The Lord Jesus said, 'I am the light of the world, and when I leave, you are to be the light of the world' (see John 8:12)" (McGee).
Verse 14, "His head and His hairs were white like wool, as white as snow; and His eyes were as a flame of fire;"
LGT "And His head and hair [was] white as if wool, white as snow and His eyes as a flame of fire."
"His head and His hairs were white like wool, as white as snow;"
This description of Christ speaks of Him as the Everlasting with the Father: I beheld till the thrones were placed, and the Ancient of Days did sit, whose garment was white as snow, and the hair of His head like pure wool; His throne was like the fiery flame, and His wheels as burning fire. Dan. 7:9).
"And His eyes were as a flame of fire;"
This description speaks of the penetrating Word of God, that is, His omniscience. He sees all, He knows all, and He can do all things, and I might add, He will judge all. To the believer this should be a comfort, but to the unbeliever, they should quake in their boots. He is a comfort to His family, but scattering terror to His enemies.
Verse 15, "And His feet like unto fine brass, as if they burned in a furnace; and His voice as the sound of many waters."
LGT "And His feet were like polished brass as in a furnace glowing and His voice as a voice of many waters."
"And feet like unto fine brass, as if they burned in a furnace:"
"The emphasis is upon the lustrous [glossy] appearance of the metal. A satisfactory equivalent may be 'bright bronze' or 'shining metal;' His feet were polished like polished brass that had been refined in a furnace; His feet were like brass made fiery hot in a furnace or by a forge" (Greek-English lexicon of the NT- Louw & Nida). "Brass is symbolic of judgment. That brass or brazen altar outside the tabernacle proper represents Christ's work down here on earth when He died on the cross. It was there that He bore your judgment and my judgment for sin" (McGee). Jesus Christ has judged the sins of the entire world regarding salvation, but as believers our works will be judged at the Bema Seat of Christ, where we will either be rewarded or suffer loss.
"And His voice as the sound of many waters."
This is exactly how the voice of Christ was described in the Old Testament, And, behold, the glory of the God of Israel came from the way of the east; and His voice was like a noise of many waters, and the earth shined with His glory" (Ezek.43:2). The voice of Christ is one of authority, for He was present with God the Creator when He created this universe; God has given Christ all authority over heaven and earth.
Verse 16, "And He had in His right hand seven stars: and out of His mouth went a sharp two-edged sword: and His countenance was as the sun shineth in his strength."
LGT "And having in His right hand seven stars and out of His mouth a two-edged sword going forth and His countenance was as the sun shining in its power."
"And He had in His right hand seven stars:"
His right hand speaks of safe keeping, And I give unto them eternal life and they will never perish, neither will any man pluck them out of My hand [John 10:28]. The seven stars are symbols of the seven Churches in Asia Minor [VS. 20]. "The care and control exercised by Christ over the churches only come forward after the suggestion of majesty and authority (13-15) which followed the initial idea of Christ's central position [en meso] among the churches. (See vs. 6 for another reference to Christ's central position of authority)" [The Expositors Greek Testament].
"And out of His mouth went a sharp two-edged sword:"
This obviously is the symbol of the Word of God, For the Word of God is [living], and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart (Heb. 4:12). The Word Saves those who believe and condemns the unbeliever.
"And His countenance was as the sun shineth in His strength."
"It strength too bright and dazzling for mortal eyes to behold" [Matthew Henry].
"So shall the righteous shine, reflecting the image of the Son of righteousness. Trench remarks, This description, sublime as a purely mental conception, would be intolerable if we gave it outward embodiment. With the Greeks, aesthetical taste was the first consideration, to which all others must give way. With the Hebrews, the full representation ideally of the religious reality was paramount, that representation being designed to remain a purely mental conception. This exalting of the essence above the form marks their deeper religious earnestness" (A. R. Fausset).
Verse 17, "And when I saw Him, I fell at His feet as dead. And He laid His right hand upon me, saying unto me, Fear not; I am the first and the last."
LGT "And when I saw Him, I fell toward His feet as dead, and He laid His right [hand] upon me saying, Fear not: I am the first and the last."
"And when I saw Him, I fell at His feet as dead."
John was in the spirit, but it did not replace his body. John was overwhelmed at what he saw. What amazes me about this entire scene is, that, John walked with Christ for three years; he watched the miracles being performed by the master; he laid his head upon Jesus' bosom at the last supper; he was regarded by Jesus as His beloved disciple; John saw the human suffering of the Savior on the cross; He saw Jesus after the resurrection; but now, when He beheld the glorified Lord he could not bear it. John was stunned at the sight of the Savior in all of His glory.
"And He laid His right hand upon Me, saying, Fear not:"
Just as Jesus touched the three disciples at the mount of transfiguration He does now to John, and gives him strength, and says 'Fear not.'
"I am the first and the last."
As Before, Jesus says, I am the Alpha and the Omega. I was from everlasting unto everlasting.
"I am the first and the last. First through creation, last through retribution. First, because before Me a God was not formed; last, because after Me there shall not be another. First, because all things are from Me; last, because all things are to Me; from the beginning, to Me the end. First, because I am the cause of origin; last, because I am the judge and the end' (Richard of St, Victor - cited by Vincent).
Verse 18, "I am He that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and death."
LGT "And the One who is living, and I became dead and behold, I am living unto the ages of ages, and I have the keys of death and of hell."
"I am He that liveth,"
Literally, and the One who is living. This phrase is connected with the last phrase of verse seventeen; I am the first and the last. "I have conquered death and opened the grave, and am partaker of endless life" (Matthew Henry).
"And was dead;"
Literally, and I became dead, that is, I became obedient unto death. And because of this, we stand perfect before Him, for no one can accuse us; the blood of the Lamb has redeemed us. He died that we might live, and He now lives forever that we will also share this eternal life with Him as joint heirs; how wonderful His grace is!
"And, behold, I am alive forevermore, Amen;"
Literally, I am living unto the ages of ages." This better describes His eternal existence. The best manuscripts omit Amen. "His having passed through death as one of us, and now living in the infinite plenitude [over abundance] of life, reassures us, since through Him death is the gate of resurrection to eternal life" (A.R. Fausset).
"And have the keys of death and hell."
"A sovereign dominion in and over the invisible world, opening and none can shut, shutting so that none can open, opening the gates of death when He pleases and the fates of the eternal world, of happiness or misery, as the judge of all, from whose sentence there lies no appeal" (Matthew Henry). The keys are symbols of Christ's authority. Man lost his immortal status in Eden, and can only regain it through the death, burial, and resurrection of our Lord Jesus Christ, who possess the keys, Believe on the Lord Jesus Christ, and you will be saved, for He possess the keys. We need not fear death; our Brother Jesus Christ holds the keys.
Verse 19, "Write the things which thou hast seen, and the things which are, and the things which shall be hereafter.
LGT "Therefore write the things you saw and which are and which are about to come to pass after these things."
This verse begins with therefore in view of Christ's words about Himself in verse eighteen.
"Write the things"
Jesus commands John to write this complete revelation.
"Which thou hast seen,"
"Up to this point what had John seen? He had seen the glorified Christ. Let me remind you that this is a Christocentric book. The glorified Christ is the subject. Don't get your eyes on the horsemen or on the bowls of wrath or on the beasts - they are just passing through. Fix your eyes on the Lord Jesus Christ. He is the One who was, who is, and who will be. He is the same yesterday, today, and forever. And John is to write the vision he has had of Him" (McGee).
"And the things which are,"
The things, which thou hast seen, are what are recorded in this chapter. Now the things which are, is what is happening in the seven churches at the present.
"And the things which shall be hereafter."
Literally, which are about to come to pass. What is in store for the church in the future? This is God's plan of the ages being revealed to John for him to write it down for the benefit and blessing of the church in all ages to come.
Verse 20, "The mystery of the seven stars which thou sawest in My right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches."
LGT "The mystery of the seven stars which you saw upon My right hand and the seven golden candlesticks: the seven stars are the seven messengers of the seven assemblies, and the seven candlesticks are the seven assemblies."
"The mystery of the seven stars which thou sawest in My right hand, and the seven candlesticks."
John makes it very clear when he is using figurative language, for he will give explanation, at all other times he uses regular language. "A mystery in Scripture means a sacred secret, that which has not been revealed before. And this had not been revealed before it was given to John. It pertains specifically to that which John has seen. He is the only one who has looked upon the glorified Christ. You may ask, 'Hadn't Paul seen the glorified Christ?" Well, what did Paul see? He said he saw ' a light from heaven, above the brightness of the sun ' (Acts 26:13). I can't even look at the sun, and I don't think Paul could have seen Christ in all of His glory, but he knew that He was there. The brightness even blinded Paul for a few days. Therefore, John was the first to see the glorified Christ" (McGee).
"The seven stars are the angels of the seven churches:"
Here John identifies the 'seven stars.' The Greek word for 'angels' is angeloi meaning either 'angels' or 'messengers.' This context can only accept the term 'messengers.' "Stars are symbols of pre-eminence and authority [actually in our age-leadership- not authority]. False teachers are wandering stars, Raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness forever [Jude 13]" (Vincent). Some interpreters are prone to say that the seven angels are guardian angels, appointed to watch over the flocks in all generations; however, if you think about it, why would John be writing to literal angels. I will stick with what I believe the context requires; these angels are messengers or rather teachers. I certainly don't go along with the crowd that attempts to say that there was already a development of 'ecclesiastical episcopate.' My studies of the first church, that is, the church that existed during the days of the 'apostles' were simply groups or assemblies gathering as family to study the word for edification of all.
"And the seven candlesticks which thou sawest are the seven churches."
"The Greek word for 'candlestick' is luchnia a metaphor as a figure of a Christian church" [AGL]. "The seven churches are identified in verses 4, 11, as lamp stands reflecting the light of Christ to the world, in the midst of which Christ walks [abiding relationship]" (Robertson). "The English word candlestick should be lampstand since it holds lamps rather than candles. It represents the seven churches of Asia. Then, in turn, these represent the church as a whole, the church as the body of Christ" (McGee).
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