The passage
      v4. The letter is sent to seven particular churches. These may be within John's pastoral care, or the number 7 may just be an apocalyptic device. The greeting is typical, although with a Christian twist. "Grace", a typical Greek greeting, is united with "peace" (shalom), the Hebrew greeting. The greeting is from God, the one whose name cannot be declared openly, Ex.3:14-15, and also from the "seven Spirits." This seven is most likely not the Holy Spirit, but rather members of the glorious heavenly assembly of created beings who serve the Lamb.
      v5a. A greeting of grace and peace also comes from Jesus. Jesus is given three titles: First, he is the "faithful witness". This title refers to his work of revelation, particularly during his life on earth. Jesus' second title is "the firstborn from the dead." This title refers to Jesus' resurrection - he is the first to rise. Jesus' third title is, "ruler of the kings of the earth." On the last day all will bow before Jesus. What the Devil offered Jesus in return for worshiping him, Jesus has now gained through his faithful obedience to the will God.
      v5b. A doxology to Christ follows. It is ascribed to Jesus, the one who loves us and who has given his life for us to free us from the bondage of sin.
      v6. Christ has freed us to be a "kingdom and priests." This was the hope of Israel, Ex.19:5-6, a hope now fulfilled in the church. We have royal standing in the sight of God and access into his presence. To Christ be "glory and power", serves as a declaration of Christ's exalted status.
      v7. John now declares that the exalted Christ is about to come and establish his rule on earth. The end is near, at hand, virtually upon us, "he is coming." John uses two Old Testament texts to craft this verse: Daniel's coming "son of man", Dan.7:13, and Zechariah's "pierced" one, Zech.12:10. The son of man is the one who comes with the clouds to stand before the Ancient of Days and take possession of a kingdom. The pierced one stands before Israel as the rejected one, although John has him pierced before the world. The spearing of Jesus at the crucifixion serves as an initial fulfillment of this prophecy. Thus, Christ's coming is imminent and those against him will mourn on that day.
      v8. In conclusion, John declares a word from God. The Lord God is the beginning and end of all things; He is the "Almighty"; He is supreme over all things, over all circumstances.

Divine omnipotence
      Believers in the first century, living under the terror of the Roman emperor Domitian, may well have wondered if God was in control. In the face of violence, death and destruction, where was the protecting hand of their Lord?
      We have all experienced the chaos of life, and it is because we believe in a loving sovereign God, that we are perplexed by the seeming reign of evil. If God is fore us, how is it that the circumstances of life seem to work against us?
      Of course, the simplistic solution for suffering is to look for divine intervention, yet our God is not an interventionist God. On many occasions, throughout the Bible and during the history of the people of Israel and the Christian church, God's people have waited in vain for his hand to stay an evil power. We too wait in vain when we look to God to give us long life, health, wealth and happiness. Even when we use prayer as a lever to get God to do what we want him to do, our troubles often continue.
      If he is a loving God, surely he should not let his people suffer? We can speculate on the "why" of our suffering. Like Job's friends, we may put it down to "indwelling sin" or "little faith". Both of these are common suggestions, but in the end they are inane ones.
      When John addresses the seven churches in Asia he proclaims a central theological truth that has the power to confront their pending troubles. God in Christ is supreme over all things. He is the "Almighty" one. It is this truth which gives encouragement and support in times of crisis.
      How then does Christ's supremacy intersect with our troubles? As the one who is the beginning and end of all things, nothing can frustrate his eternal will. Whatever may occur, God's ultimate intentions for us are good; he "loves us." We may be caught up in the chaos of this age, but in the hand of Almighty God, this chaos cannot frustrate His sovereign intentions for us. So, we need to take our eyes off the trouble and look to Jesus the source of truth and life, v5. We are forgiven and so have the right to rule and the right of free access into God's presence, v6. Above all, the day is soon coming when Jesus will return to judge this age and its evil and so vindicate his people, v7.
      Thus, we stand blessed under the hand of the Almighty God.

v5
      oJ martuV "witness" - The word moves toward the meaning "martyr" in Revelation; "witness unto death."
      lusanti (luw) aor. part. "freed" - having loosed. Note the variant "washed". Both participles, "having loved" and "having loosed" are coordinated with the verb "has made" in v6. "Who liberated us from our sins", Barclay.
      en "by" - in. Here the preposition has an instrumental sense, by the agency of, by means of, .... Christ's sacrifice, Moule IB. "With reference to Christ's blood" is possible, ie. accompaniment, or manner. "By shedding his blood", Moffatt.

v6
      epoihsen (poiew) aor. "has made" - he made. Probably best in the sense of "appointed."
      hJmaV acc. "us" - A dative variant exists, "for/to us", implying that believers are not the kings and priests, but are given a kingdom where priests serve them. The accusative is accepted by most commentators.
      basileian, iJreiV "kingdom and priests" - The words are probably in apposition conveying the sense that priestly service (mediation) is part of the business of reigning. Allusion to Ex.19:6, where Israel is both a kingly and priestly nation. "He lets us rule as kings and serve God his Father as priests", CEV.

v7
      Beasle-Murray, quoting Boussett, suggests this verse sets the theme for the book. Note the OT allusions from Dan.7:13 and Zech.12:10.
      ercetai (ercomai) pres. "he is coming" - he comes. The present tense indicating ongoing action, but not necessarily future action. The "now / not yet" time signature of this book must not be overlooked. It is important to note here that Christ's coming is to the Ancient of Days to take up his authoritative role as Lord of the universe, cf. Dan.7:13. It is possible to speak of an act of divine judgment as a "coming" of Christ, for example, the destruction of Jerusalem is such a "coming." The warnings in chapters 2 and 3 primarily concern Christ's coming in judgment, with a possible reference to Christ's second coming. None-the-less, here Christ's "coming" is not to the world, but to his heavenly throne.
      meta twn nefelwn "with the clouds" - In the gospels Jesus is "on" or "in" the clouds. The cloud is no earthly cloud, but the mist associated with the shechinah glory that radiates when the divine is present.
      nai, amhn "so shall it be! Amen" - yes, amen. "Yes" says John to the Lord's words, and "yes" ("Amen") says the reader.