I am Alpha. See on v. 8. In view of vs. 17, 18 it is clear that in the present instance these titles apply specifically to Christ. However, textual evidence attests (cf. p. 10) the omission of the words “I am Alpha and Omega, the first and the last: and.”
In vs. 4–10 John addresses to the seven churches his own introductory statement of the circumstances under which he received the Revelation. Beginning with v. 11, he gives Christ’s own authorization of the Revelation. It is appropriate that He should do so, for this is “the Revelation of Jesus Christ” (v. 1). The revelation itself begins with v. 11.
What thou seest. Visual communication and perception dominate the Revelation (see on v. 2). John saw visions, panoramic scenes in symbol, which he portrays as fully and accurately as finite human language can. Many of these symbols represent infinite truths that transcend the words and experience of men. At times the apostle finds himself at a loss for words to describe fully what he sees, as for instance, when he beholds the throne of God (see ch. 4:3, 6). Nevertheless, throughout the Revelation the grandeur of God’s way with His universe, the intensity of the great controversy between Christ and Satan, and the glory of the final triumph are portrayed more vividly and magnificently than elsewhere in Scripture.
Book. Gr. biblion, “a scroll,” the most common type of book in John’s day. See Vol. V, p. 113.
The seven churches. The order in which the churches are listed both here and in chs. 2; 3 represents the geographical sequence in which a messenger carrying a letter from Patmos would reach these seven cities in the province of Asia. For a further discussion of the geographical setting of the seven churches see pp. 86–102; The Journeys of Paul. For further information on each church named see the individual messages to the churches in chs. 2; 3.
The seven churches are the first in a series of sevens in the Revelation. Thus there are also seven Spirits (v. 4), seven candlesticks (v. 12), seven stars (v. 16), seven lamps of fire (ch. 4:5), a book with seven seals (ch. 5:1), the seven horns and seven eyes of the Lamb (ch. 5:6), seven angels with seven trumpets (ch. 8:2), seven thunders (ch. 10:4), a dragon with seven heads and seven crowns (ch. 12:3), a beast with seven heads (ch. 13:1), seven angels having seven vials containing the seven last plagues (ch. 15:1, 7), and the beast with seven heads, which are also said to be seven mountains and seven kings (ch. 17:3, 9, 10). This repeated use of the number seven with so many different symbols implies that it, too, is to be understood in a symbolic sense. Throughout Scripture the number seven, when used symbolically, is generally understood to indicate completeness, perfection.
As applied to the seven churches, then, this number may be expected to have a specific purpose. That there were more than seven churches in the province of Asia is clear from the fact that two other churches in that region, those at Colossae and at Hierapolis, are also mentioned in the NT (see Col. 1:2; 4:13). Consequently it is reasonable to conclude that the Lord chose the seven churches here named because they were typical of the condition of the church as a whole—both in apostolic times and throughout the Christian Era (see p. 725).
The messages to the seven churches applied to conditions in the church of John’s day. Had this not been so, these messages would have mystified and discouraged the Christians in the churches of Asia who were to read them (see on Rev. 1:3). John would have proved to be a false prophet if the messages he addressed to his churches had not revealed the true situation in those congregations and had not been appropriate to their spiritual needs. These messages were sent at a time when the Christians of Asia were suffering great tribulation (see pp. 720–723), and their firm reproof, reassuring comfort, and glorious promises must have been designed to fill those needs. Accepting and heeding these messages, the Christian churches of Asia would be prepared spiritually to understand the drama of the great controversy portrayed in the remainder of the Revelation, and to maintain a steadfast hope in the ultimate triumph of Christ and His church.
Although the various messages to the seven churches must have applied in the first instance to the churches of Asia in John’s own time, they were also relevant to the future history of the church (see p. 725). A study of history reveals that these messages are, indeed, applicable in a special way to seven periods that cover the entire history of the church.
Inasmuch as the number seven implies completeness, as noted above, it appears reasonable, also, to understand these messages as, in a sense, descriptive of the whole church at any time during its history, for doubtless every individual congregation throughout Christian history could find its characteristics and needs described in one or more of these messages. Accordingly, they may be said to have universal application, in addition to the local application in John’s day and the historical application in successive periods. A Christian writer about A.D. 200 wrote that “John writes to the seven churches, yet he speaks to all” (Latin text in S. P. Tregelles, ed., Canon Muratorianus, p. 19). Although, for instance, the message to the Laodicean church is particularly appropriate to the church today, the messages to the other churches also contain words of admonition by which it may profit.
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