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I. Grace and peace from THE FAITHFUL Witness. But where did John get this word? From the lips of the Master, who began His career with these words (John 3:11); and who all but ended it with these royal words (John 18:37). Christ Himself, then, claimed to be in an eminent and special sense the witness to the world. What was the substance of His testimony? It was a testimony mainly about God. It is one thing to speak about God in words, maxims, precepts; it is another thing to show us God in act and life. The one is theology, the other is gospel. It is not Christ's words only that make Him the "Amen," the "faithful and true Witness," but it is all His deeds of grace and truth and pity; all His yearnings over wickedness and sorrow; all His drawings of the profligate and the outcast to Himself, His life of loneliness, His death of shame. The substance of His testimony is the name, the revelation of the character of His Father and our Father. This name of "witness" bears likewise strongly upon the remarkable manner of our Lord's testimony. The task of a witness is to tell his story, not to argue about it. And there is nothing more characteristic of our Lord's words than the way in which, without attempt of proof, He makes them stand on their own evidence, or rather depend upon His veracity. And now, ask yourselves, is there not grace and peace brought to us all from that faithful Witness, and from His credible testimony? Surely the one thing that the world wants is to have the question answered whether there really is a God in heaven that cares anything about me, and to whom I can trust myself wholly; believing that He will lift me out of all my meannesses and sins, and make me pure and blessed like Himself. Surely that is the deepest of all human needs, howsoever little men may know it. And sure I am that none of us can find the certitude of such a Father unless we give credence to the message of Jesus Christ our Lord.

II. Grace and peace from THE CONQUEROR OF DEATH. "The First begotten from the dead" does not precisely convey the idea of the original, which would be more accurately represented by "The First born from the dead" — the resurrection being looked upon as a kind of birth into a higher order of life. And how is it that grace and peace come to us from the risen Witness? Think first how the resurrection of Jesus Christ is the confirmation of His testimony. In it the Father, to whom He had borne witness in His life and death, bears witness to Christ, that His claims were true and His work well-pleasing. He is "declared to be the Son of God by the resurrection from the dead." Strike away the resurrection and you fatally damage the witness of Jesus. If Christ be not risen our preaching and your faith are alike vain; ye are yet in your sins. Grace and peace come from faith in the "First begotten from the dead." And that is true in another aspect. Faith in the resurrection gives us a living Lord to confide in, not a dead one, whose work we may look back upon with thankfulness, but a living one, whose work is with us, and by whose true companionship and real affection, strength and help are granted to us every day. In still another way do grace and peace flow to us, from the "First begotten from the dead," inasmuch as in His resurrection life we are armed for victory over that foe whom He has conquered. If He be the Firstborn, He will have "many brethren."

III. Grace and peace from THE KING OF KINGS. The series of aspects of Christ's work here is ranged in order of time, in so far as the second follows the first, and the third flows from both, though we are not to suppose that our Lord has ceased to be the faithful Witness when He has ascended His sovereign throne. His own saying, "I have declared Thy name, and will declare it," shows us that His witness is perpetual, and carried on from His seat at the right hand of God. He is the "Prince of the kings of the earth" just because He is "the faithful Witness.'' A kingdom over heart and conscience, will and spirit, is the kingdom which Christ has founded, and His rule rests upon His witness. And not only so, He is "the Prince of the kings of the earth" because in that witness He became, as the word etymologically conveys both ideas, a martyr. His first regal title was written upon His Cross, and on the Cross it ever stands. He is the King because He is the Sacrifice. And He is the Prince of the kings of the earth because, witnessing and slain, He has risen again; His resurrection has been the step midway, as it were, between the humiliation of earth and death, and the loftiness of the throne. By it He has climbed to His place at the right hand of God. He is King and Prince, then, by right of truth, love, sacrifice, death, resurrection.

(A. Maclaren, D. D.)

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KJV: 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;

WEB: John, to the seven assemblies that are in Asia: Grace to you and peace, from God, who is and who was and who is to come; and from the seven Spirits who are before his throne;