The matters of verses 4 to 9 of chap. 1 are a preface to the matters from verses 10 to 20. Here is stressed particularly the grace which is extended to the servants of God: firstly, in that they have been called to God’s service, secondly in the promise of their elevation in God’s service as kings and priests in the age to come.
In verse 4 John addresses seven “churches”, which are stated to be in Asia. This is not to be understood as the term “Asia” is used today. The people addressed lived in what we call “Asia Minor” or Turkey.
“Church” is a term which can be applied to any religious community. The word “ecclesia” has a particular meaning and is more in keeping with the matter being revealed by Jesus through John. “Ecclesia” means “called out ones”. This is in keeping with the words of James in Acts 15. 14, where it is stated that God visited the Gentiles in order to “call out” a people for His name. Hence the use of “ecclesia”, meaning the congregation of called out ones.
In regard to the number seven. This is used in the sense of completeness. Seven times (2520 years) would pass over the Gentiles (Dan. 4. 23 and 32, Jer. 51. 7). This period marked off the era during which men would endeavour to rule themselves. Seven times from Nebuchadnezzar’s days brings us to this century. How significant? (A time is 360 days, a day for a year yields 7 x 360 = 2,520 years.)
Genesis tells us that the work of creation was carried out in six days and that God rested on the seventh day. Here was a complete period. Many other instances may be cited. The reader is referred to the notes at the back of the “Diaglott” for further reference.
In regard to the seven spirits mentioned in verse 4. This does not mean that there is more than one spirit of God, but rather that complete power and authority is indicated by using the plural number. (See Eph. 4. 4; 1 Cor. 12. 4.)
Verse 5 reminds the reader of Christ’s great faith, of His resurrection (Col. 1. 5- 18), of His appointment as the Supreme Ruler of the earth, and of His great sacrifice for all who would come to the Father through Him.
The lot in the kingdom of those who are acceptable to the Great Judge is stated to be that of kings and priests (see chap. 5. 9-10). Not that they already reign (“Hath made”), but, we shall reign upon the earth (chap. 5. 10).
Christ at His first appearing presented a lone figure; only few stood with Him, although had He wished the Father would have granted Him the protection of legions of angels. (Matt. 26. 53). On the clay of His re-appearance on earth, He will not be alone; there will be many of the angelic host attendant upon Him (Matt. 16. 27), obeying His will in the demonstration of the great power given to Him by His Father.
The term “clouds” presents a beautiful symbol. There is drawn from the waters of the earth tiny particles or droplets of moisture, which congregated together form what we call clouds. We are told in Rev. 17. 15 that “waters” represent peoples and nations who are under the sway of the great harlot-power. Those who are to be saved are being drawn out or called out from among the Gentiles to be a people for God’s name. Hence the term “clouds” being used to denote a great company of people, particularly the “saints”, or God’s sanctified ones. The reader is referred to volume one of Dr. Thomas’ “Eureka” for a fuller explanation of this matter.
“All kindred of the earth shall wail because of Him”
Many professing christians believe in a dreamy way that one day men will by their own efforts overcome their sinful natures and achieve perfection. Nothing could be further from the truth. The nations are astray from God and rather than welcome Christ at His coming they will resist Him. Their resistance will be utterly crushed, as is shown by a reading of the second Psalm, particularly verse 2, “Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel”. “Out of Zion shall go forth God’s law and His word from Jerusalem. He shall judge among the nations, and shall rebuke many people” (Isa. 2. 4). “The nation and kingdom that will not serve thee shall perish.”
Much of the prophets’ messages deals with Christ’s struggle with the nations at His return. We can rest assured that Moscow, Rome, Paris, Berlin, London and Washington will not easily give up their power over mankind.
Only a great outpouring of Divine power can establish righteousness in the earth. This will be realised if we consider the theme of the book before us; which is
Rome versus Zion
The following terms are used, and even a casual glance illustrates the great difference in the two parties or powers set forth:
| ZION | ROME |
|---|---|
| The Lamb | A Wild Beast (seen in various aspects) |
| The Bride | A Drunken Harlot |
| Mount Zion | Seven Hills New Jerusalem Babylon the Great |
| The Holy City | City called Sodom and Egypt |
| The God of Heaven | The God of the Earth |
Rome occupies a unique position in the annals of mankind. She has used and expanded the beliefs and practices of Babylon and is truly called in the apocalypse, “Babylon the Great”. It is interesting to note that Gibbon in his book, “The Decline and Fall of the Roman Empire”, says that the Christians of the first century well understood that the term Babylon applied to the city of Rome.
The struggle between truth and error has been long and bitter. Some having set out on the road to God’s kingdom have fallen from faith, many have deliberately turned against the truth they first espoused, and the remnant have given their witness, feeble though it may appear, in each generation. The true witnesses of God can take great comfort and strength from what we are next to consider in the opening vision of John’s message.
Jacob’s Prophecy in Gen 49 and Other Discussion Questions