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One of the most striking and deeply suggestive differences observable in the titles of
the epistles of Paul, and in these epistles to the seven churches in Asia, is the use of that
of Father. With Paul it is often "Our Father"; with John in the Apocalypse it is NEVER
"Our Father."
The references to the Father in Revelation are as follows:--
"Made us a kingdom of priests unto God and HIS Father" (1: 6).
"Even as I received of MY Father" (2: 27).
"I will confess his name before MY Father" (3: 5).
"Even as I am set down with MY Father" (3: 21).
"Having His name and the name of HIS Father" (14: 1).
These occurrences, taken together, not only emphasize the different relationship
maintained in the Revelation from that of the Church Epistles, but contain a complete line
of truth which, while we cannot digress so far as to pursue it for the moment, yet
anticipates our future findings by indicating the trend of the teaching as follows:--
The teaching linked with the "Father" in Revelation.
A | 1: 6. A kingdom of priests unto God.
"His."
B | 2: 27. Rule. "Even as 1:"
"My."
C | 3: 5. Confession.
"My."
B | 3: 21. Throne. "Even as 1:"
"My."
A | 14: 1. "Firstfruits unto God."
"His."
It will be seen how prominent the throne and the kingdom are in these passages; there
is nothing of "Church" truth in them. We are on different ground. This will be the more
realized as we examined the titles used.
Ho ơn kai en kai ho erchomenos.--At first sight there appears to be something wrong
with the grammar of this passage. The preposition apo ('from") governs what is called
the genitive case, which is something like our possessive. This rule is observed in the
clause, "from the seven spirits" and "from Jesus Christ." In the passage before us,
however, the title is in the nominative case. Some manuscripts had inserted the genitive
tou after apo ("from"), which makes it read, "from Him, the One who is," &100: While
there does not seem sufficient authority for this insertion, that evidently is the meaning.
Possibly the reason why no attempt is made to ease over the departure from ordinary
grammatical rules is because the Holy Spirit would have us see in this title the Old
Testament name Jehovah, which in the Hebrew remains unchanged by any grammatical
necessities. The Hebrew name Jehovah is the title of God as viewed in covenant with His
people, and from the call of Abraham, His people Israel. Two passages in the O.T. will
help us to see the difference between God as such, and God in the relationship of
Jehovah. First in the case of Noah and the animals:--