The Revelation of St John The Divine
Revelation - Chapter 1: 4-6
John to the seven churches which are in Asia

  ... cont'd from Revelation Chp 1: 1- 3

Grace unto you, and peace, from God our Father and the Lord Jesus Christ

Revelation 1: 4-6 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; 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, And hath made us kings and priests unto God and His Father; to him [be] glory and dominion for ever and ever. Amen.

John to the seven churches which are in Asia (the letter killeth): Here we begin the letter killeth: 2Cor 3:6, which was from John to the seven churches of Asia. But as noted previously John is not author of Revelation, Paul is. So overall we have a cleverly written satire on John by Paul, revealing John turning back to law, thereby being a bewitcher of churches. John's letter kiilleth is 'patched' into Revelation, which is written by Paul, for it has Paul's signatory "salutation" (the token in every Pauline espistle by his own hand) attached at the end.

We have John greeting seven churches of Asia (which Paul and seven with him established) with perverted Grace & Peace from God & Son followed by an "Amen". Looking closer at this greeting, it goes from bad to worse, then from worse to worst, by giving an "Amen" to such err concerning God & Son, and the gospel of Christ, which is the gospel of grace and the gospel of peace and the gospel of Paul: "his witness unto all men".

The greeting of John is notably from these three sources:
- from him: which is, and which was, and which is to come
- from seven Spirits: which are before his throne
- from Jesus Christ: faithful witness; first begotten of the dead; prince of the kings of the earth

Many unlearned commentators of Revelation say there were 'seven letters' to seven churches, but as we'll see it was "a book" (of death), written as one letter (the letter "killeth": 2Cor 3:6) to all seven; Actually it's to seven "angels" (stars, church leaders) of seven churches (discussed later).

John evidently did write to such, even as unto "the church", since it is recorded he did in 3Jn 1:9. As noted in John's flattering letter to bewitch Gaius (3John), John's letter to "the church" was rejected by Diotrephes (perhaps a nickname for Barnabas, since Doitrephes is not mentioned elsewhere, but means 'nourished by Jove', another name for "Jupiter", which they called "Barnabas" in Acts 14, who is Joses: son of consolation in Acts 4:36). John vows to avenge Diotrephes (accuses him of being malicious, but it's actually John who maligns him). John notes Demetrius had a good report, which likely speaks of  Acts 19:26, which speaks 'against' Paul.

The rivalry of John and Paul is well documented in Acts and Galatians. Paul names John as one of three bewitchers (James, Cephas, John) of the churches of Galatia whom he refers to as "dogs" (beware of dogs) and as "somewhat" (I know not what) who "seemed to be" pillars. Like two opposing bishops in a chess game, it seems John was popish Peter's bishop over churches in Galatia & Asia, where Timothy was Paul's bishop over such; both from Ephesus.

Here is a potentially confusing part. Such is the holy kiss greeting of Pauline Epistles, which James says is "first pure" wisdom "from above" (grace from God our Father) in James 3:17, which is then seven things, the first being peace-able (when God's grace is pure, no law added; "then" peace able from Jesus Christ). Eg: Paul: Grace unto you from God our Father (pure wisdom, from above), and peace from the Lord Jesus Christ (when grace pure, then peace able). It's always "the same" and "safe" with Paul (Phil 3:1). John tries to copy such a holy kiss in 2Jn 1:3; but he distorts it. In Revelation, which Paul writes, such Pauline holy kiss is also distorted by John (whom many call Johnny Law), who thinks to have rule of  law rule in the "to come" rather than His Grace.

Such a nameless 'is, was, and is to come', such oxymoronic crap is described further for us in Revelation 1:8 (see next page if curious). Neither God nor Son of God are a "was". Rather the "living" God of the living (grace) always "is", period; And his Son  (the "I am", who "is" our peace) is "the same" yesterday, today, and forever (Heb 13:8). He "came" ("is come") with eternal life (pure grace from above) and truth (about the law), to bring salvation (deliverance from the law: Rom 7:6) to a world wherein all were dying from a bad case of grace + law = life + death = dead end. He did so by abolishing the law (Eph 2:15) added to "my grace is sufficient" (no law req'd) in the first place: Gen 2:17; Which essentially abolished all law (everything written in stone and in ink to be done away: 2Cor 3). For all other laws (10 more in stone, 613 more in ink) were "added", and "because of the transgressions" (Gal 3:19); but "where no law, there no transgression" (Rom 4:15). So the only way the woman could be "in the transgression" (1Tim 2:14) is if there was already a law. And there was a law in Gen 2:17, called the law of commandments in Eph 2:15.

So, His grace "is", and law "was" (and is not: Rev 17: 8,11,  having been abolished, blotted out, done away, taken away, taken out of the way, cast out as expired food which had an expiry date). This leaves "which is" (pure grace) still yet to come as the best of good better best; For law said to be "good", but grace the "better" thing God provided for us, and no mention of law is 'best' of good better best, which is how Revelation ends when his angel plays the last trump it.

According to John, who thought himself more beloved (but only according to John), and who drew back to law (as we'll see), it was 'assumed' the "Son of man" would rule the (world) "to come" as in Mt 25, and perhaps since it was said the Son of man is Lord also of the Sabbath. So John writes about judgmental law as if such is (to him), and was (to Paul), is to come again. But from both Pauline epistles and John's first general epistle we know such is a false spirit; for law had an expiry date and expired at the cross where it got nailed as the "enmity", a curse, the thief, a liar, accuser of the brethren, also a ministration of condemnation and death (2Cor 3). And in a manner of speaking "which is to come" can also be a satirical question here for those who have not yet read the ending; some still thinking a Son of man (law) will come again and bring wrath upon those who are not law abiding. So it says in Hebrews 4, concerning the seventh day, rest thereof, there remaineth a rest, and "some" must enter. 

Seven Spirits: Adding "seven Spirits" to what's already leavened, especially if such seven Spirits "are", begin with the LORD, end with fear(hath torment) of the LORD, as do seven in Isaiah 11:2, only makes what's already badly leavened even "more wicked"; Perhaps like "seven other Spirits more wicked" mentioned in Mt 12:45, and also like "more the child of hell" in Mt 23:15. Such 'rule of law' folly would leave the latter state of man kind "worse", as is noted in 2Peter 2:20. For as will be seen in Rev 13, when a 2nd beast gives place to a 1st beast, such as law<=law of Rom 8:2 does (the better law is in Christ Jesus, not Jesus Christ), then all hell breaks lose. Such can only happen iff people compromise with law, thereby they give place to destruction.

When it comes to "God [is] a Spirit" (one only), to being "joined unto the Lord", and "unity", it's not seven Spirits, but "one Spirit": 1Cor 6:17; 1Cor 12:13; Eph 2:18; Eph 4:4; Phil 1:2. Of twain (this/that Spirits), the Lord is now "that Spirit" and where "the Spirit" of the Lord there liberty (2Cor 3:17). Liberty speaks of complete and total deliverance from all law, which is both source (Rom 5:13) and strength (1Cor 15:56) of sin; Also the source of fear, the source of accusations, the source of condemnation, the source of infirmities, even the source of death.

One Spirit, the Spirit, of the Lord by which grace came, is "the Spirit of grace". His Grace makes no compromise at all with law. Rather by the coming of grace (Jn 1:17) law gets "abolished" (Eph 2:15) to the point of "blotting out" ordinances (Col 2:14). Every Mosaic law written in stone and in ink is to be "done away" (2Cor 3). He "taketh away" the first (law) to establish the second (grace) as noted in Heb 10:9. For law and grace are contrary things, which cannot coexist in peace, the mixture being an oxymoronic perversion (Gal 1:7). The "gospel of Christ": "the end of the law", speaks of no law at all, lest the latter state be worse.

Seven Spirits mentioned are "before (enopion) his throne" (not on nor in it), as law of law/grace is before of before/after in the old of old/new testaments. Seven spirits are also spoken of in Revelation 4:5 as seven "lamps of fire", again in Revelation 5:6 as seven "horns" and seven "eyes" of a lamb "slain". A lamb speaks of the child part of child/man, which many adult christains take pride in being, ignorant God said let us make "man" (not child) in the beginning where the end is declared: let there be light (not light + darkness). Paul put away the childish part of child/man to become man kind in 1Cor 13:11. Horns also speak of wicked (Ps 75:10) law, or attempted atonement (soulish affliction) by law that shall be cut off (done away, taken away) by the Mesisah since law could not make anything or anyone perfect (Heb 10:1); and be ye perfect (Mt 5:48) is not only a be attitude, but also the only condition of the Abrahamic covenent (walk before me and be perfect). So seven spirits added makes it worse.


Jesus Christ: the faithful witness. A faithful witness will not lie (Proverbs 14:5): allegory - a faith full witness will not law (law was a lie according to Jn 1:17's allegoric comparison of law/grace as lie/truth). So Jesus Christ is indeed "the faithful witness", who did not lie(law). For in Pauline epistles, where the Revelation of Jesus Christ is made known by his witness unto all men, we find that "whatsoever is not of faith is sin" (Romans 14:23) and "the law is not of faith" (Galatians 3:11); So a faith full witness does not lie (law: sin) is the allegoric meaning. Indeed it says of him: "in him there is no sin" (no law). Rather he came to call sinners (Mt 9:13 - those adding law to grace, sacrifice to mercy, death to life) to repentance, and by him "we are delivered from the law" (Romans 7:6).

Moses was also said to be faithful (Hebrews 3:2), but the clarification is Moses was faithful in his house (the house of law, which imputes sin, so the house of sin) which was being faithful to the law, which terrified him (Heb 12:21) then also killed him prior to entering & receiving the promise. When looking at Hebrews 11, we find two sorts of faith compared: blind faith and seeing faith, blind faith in law being good, seeing faith of grace being "better". When it comes to salvation, the eternal sort rather than saved + destroyed after as those saved out of Egypt (Jude 5) were, by mixing grace + law; such eternal salvation is authored by the faith of the Son of God, seeing faith, by which we are saved (delivered from the law). Mosaic faithfulness was as martyr-Dumb.

"the first begotten of the dead": Jesus Christ isn't simply the first begotten of the dead, but the only begotten of God; and all are in him, who was firstly born under the law as "Jesus", and then allegorically begotten from the dead  (grace + law is as life + death = dead end) as "Christ": the end of the law. Hence God given victory over law: sin & death, and peace with God is notably said to be "through" Jesus=>Christ. He took oxymoronic grace + law, made it grace vs law, then took such to the cross where law got nailed as the "enmity". Grace went on through to risen and seated: denoting the matter of grace vs law forever settled: His grace is one winner take all. He could not be holden of death because he gave no place to the law other than being a counter part (to be done away) in a comparative teaching of law vs grace; law the imperfect part (Heb 8-10) of imperfect/perfect, child part of child/man (1Cor 13) in such a before/after shew.

"the prince of the kings of the earth": Here is where a little leaven leaveneth the whole lump, for kings "of the earth" are earthy and plural, whereas the Lord from heaven is heavenly and singular. And in Acts 4:26 "the kings of the earth" are "against" both the Lord (God) and his Christ (the end of the law). So to say prince of kings, rather than King of Kings, is to suggest a servant greater than his lord, a student greater than his teacher, as if he that is sent is greater than he that sent him: Not! JC clarified such nonsense is err, and it's in the gospel according to John (Jn 13:16). So of three things John mentioned, it makes Jesus Christ 2/3=0.666 to infinity of nothing; But in Pauline Epistles we learn he is 3/3=1.000 to eternity of everything.

Again we have three things mentioned:
- him that loved us
- him that washed us from our sins in his own blood
- him that hath made us kings and priests unto God and His Father
But again 2/3 does not properly describe Jesus Christ; for we are not kings nor priests (both being plural, which is allegorical for grace + law), but rather made one by Christ. Solomon said, in addition to "with all thy getting, get understanding", when understanding embraced it results in thy head being crowned, but only with one crown, one glory: "grace" glory, the glory of God.

"to him [be] glory and dominion for ever and ever. Amen": Giving glory and dominion, for ever and ever, to such err, is not only johnny law attempting to give glory and dominion to law, but one too many evers. And to "Amen" such err, such blessing (grace) + cursing (law) = accursed, is something James said "ought not so to be" (neither spoken nor given any amen if spoken).
Revelation 1:7  Behold, he cometh with clouds ... continued on next page