Alpha and Omega Revelation Chapter 1: 7-11 Commentary Cont'dIf law be Alpha and Omega, both the beginning and the ending, the first and the last, the last state is worse.
Alpha and Omega: the first and the last?
Alpha and Omega: the beginning and the ending: the first and the lastCommentary on Revelation Chapter 1: 7- 11
... this commentary continued from Revelation Chp 1: 4 - 6
Intro: Law was indeed "the beginning" of a comparative Law/Grace (before/after) shew. Eg: The fear (hath torment) of the LORD (LAW) [is] the beginning of wisdom and knowledge: Psalms 11:10; Proverbs 1:7; 9:10. Law even began twice (obviously how Babylon got twice fallen): firstly law began as fear (hath torment), then law began again (via a second coming of Elijah: Elias: aka John The Baptist) as the beginning of sorrows (deceivers coming in Christ's name, nation vs nation, kingdom vs kingdom, wars, rumors of wars, earthquakes, famines, pestilences, troubles: Mt 24). But if law spiritual afterward of natural first, spiritual afterward: 1Cor 15; And if law be Alpha and Omega, both the beginning and the ending, both the first and the last, then we are plainly told the last state of that man is worse than the first: Matthew 12:43-45 (Luke 11:24-26). So let us note that the end already written is not awful lawful, but only grace void of law.
Behold, he cometh with clouds: Sandwiched between the first two Amens in Revelation: Revelation 1:6 and 1:7 is one of those night mares ("night visions") Old Testament prophet Daniel had from reading a book (the five books of Moses were collectively called the law). Such a cloudy law verse comes from places like Daniel 7:13; Matthew 24:30 (worded as a question); Matthew 26:64 (also as a question); and Acts 1:9-11. The clouds are the same sort of cloud which led Israelites in the wilderness. Such a vision "by night" (God called the darkness night) notably "grieved" (vexed) Daniel in the midst of body (heart), and such visions of his head (Christ is the head of every man, and his head is God) notably "troubled" Daniel. So we are told let not your heart be troubled (lawed).
Daniel 7:13 I saw in the night visions, and, behold, [one] like the Son of man came with the clouds of heaven,
and came to the Ancient of days, and they brought him near before him.
Matthew 24:30 And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the
earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.
Matthew 26:64 Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see
the Son of man sitting on the right hand of power, and coming in the clouds of heaven.
Acts 1:9-11 And when he had spoken these things, while they beheld, he was taken up; and a cloud
received him out of their sight. And while they looked stedfastly toward heaven as he went up,
behold, two men stood by them in white apparel; Which also said, Ye men of Galilee, why stand ye
gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come
in like manner as ye have seen him go into heaven.
Daniel 7 speaks of one like the Son of man (not the Son of man). Matthew 24 speaks of the sign of the Son of man appearing in heaven before such clouds coming (perhaps like dragonic law appears in Revelation 12). In Matthew 25 (notably between Mt 24 & Mt 26) it reveals the Son of man is divisional and judgmental. In Matthew 26 it speaks of ye folk seeing the Son of man sitting on the right hand of power (law). A little more clarity in Acts 1 reveals we're talking Jesus: "King of the Jews": law), not Christ: "is the end of the law", and coming in like manner as he was received: in a "cloud". But the return speaks of "clouds", so it's as law<--law, as twofold as: more the child of hell (law) is worse than scribes, Pharisees, hypocrites, fools, vipers, serpents, and blind guides who sit in Moses' seat: Law. Son of man is not the Son of God, for God is not a man. And the Son of man in Mt 25 is divisional, divides some left and some right; whereas the Son of God rightly divides all right and no left (behind) at all, saying unto those left (who think they're right): your house is left, unto you desolate... an allegory for there is no left in the right hand of God nor any righteousness of the law to even attain (which is why all who tried failed to attain righteousness of the law: Romans 9:31).
Such cloudy confusion and earthy wailing "because of him" speaks of the day of the LORD (LAW), which comes as a thief in the night (comes to steal, kill, and destroy, in the time of childish ignorance). Such speaks of wailing, mourning, sorrows, so this gospel of this/that gospels, the "beginning of sorrows"; whereas that gospel, which also goes global, is the end of sorrows, by being the end of law. Amos 5:18 speaks of such a day of the LORD in this manner: "Woe (stop it) unto you that desire the day of the LORD! to what end [is] it for you? the day of the LORD [is] darkness, and not light". Hence, converted Peter says, when allegorically comparing two last days, it is the day (light) of God we should be looking for, hasting unto; and such is us-ward (not them-ward). Paul also notes going fwd (not bwd) to the end, is you-ward (not ye-ward), and God-ward (not Law-ward).
Even so, Amen. "Even so" is a phrase used often in the gospels and epistles, and it has different meanings to sort out. This particular "even so" is Strong's #3483, which Paul clarifies as yea, not yea and nay. Giving Amen to yea, concerning the return of law along with seven spirits more wicked is as giving place to law worketh wrath, which is destructive. "God hath not appointed us unto wrath" (1Thessalonians 5:9), which allegorically says God hath not appointed us unto law. If such even so were nevertheless, then it could mean fine, if it's law ye want, then so be it, have a Horeb-bull mountain of it, stone tablets thereof as tombstones since law is a "ministration of death"; And have the wrath which comes with merciless law (all who died under Moses' law died "without mercy"). But in John's greeting it's yea and Amen to law coming again, along with seven Spirits more wicked. Such is plainly a worse case scenario to a void, not something to be given yea and Amen.
Perhaps the best way to sum up discussion of this cloudy verse is prophecies shall fail; Which is to allegory say law fails (forsakes), but grace never fails. So let us not say yea or Amen to law coming again, especially if such law wants to be both the beginning and the ending. Such would end bad, as bad as law is both good and evil, ends badly.
Revelation 1:8 "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty."...
Here we have an allegorical clue about "him" talked about in Revelation 1:4. Such an is, was, and is to come is now claiming to be an "I am" (I exist), and such a beast which yet "is", is claiming to be both: Alpha and Omega, the beginning and the ending, the first and the last, also "the" Almighty.
Only what began can end. Law began, twice.
In the Old Testament law began as fear (hath torment).
In the New Testament the law began again as sorrows.
Eternal Grace has neither any beginning nor any ending.
So, the end already written is the end of law, which began.
It is not about law being both the beginning and the ending.
Both Aplha and Omega is oxymoronic crap, like first + last is an oxy-moron, only for morons. Such would be as silly as saying <--BC & AD--> are both the same directionally, or that opposites mix. For Alpha and Omega may both be in the Greek alphabet, but Alpha is not Omega. A story may have beginning and ending, but the beginning (law) isn't the ending (grace), not even if the end is declared from the beginning, as in the Bible. For love perfected is not fear, which is notably the "beginning" of knowledge and wisdom. The end of knowledge and wisdom is love void of fear, which is to say grace void of law, mercy void of sacrifice, peace void of confusion.
A comparative teaching may mention both first and last Adams, but first man Adam isn't last Adam, soul isn't spirit, an earthy Lord isn't the Lord from heaven. Not to mention rightly dividing doesn't just divide asunder soul(Adam1)<-->spirit(Adam2), but also joints(laws)<-->marrow(grace) to get to the heart of the matter: a heart not established with grace will defile itself with it's own mouth. Old and New Testaments may both be in the Bible, but Old isn't New. Law and Grace may be compared in the new testament, and both may be called holy, but law isn't grace any more than Moses is Jesus Christ or lie is truth. A and Z are both in the english alphabet, but A is not Z.
In Revelation 1:10 such claiming to be, is a "great" (loud: 'megav') voice, "as" of a "trumpet", which comes from "behind". In Deuteronomy 34:12 great law of Moses was a "great terror". And in Isaiah 41:4 such first and last together cause fear (hath torment) to the ends of the earth. In Revelation 1:17 such a "great" voice from "behind" causes John to "fall", as "dead". A fall is from grace to law. In Revelation 2:8 such first and last was dead and is alive. Such Alpha and Omega trumpeting from behind is also heard from again in Revelation 21:6 and Revelation 22:13. Ug!
In Revelation 4:8 such a was, is, and is to come is a triple Holy holy holy, a Lord God Almighty: was (Lord), is (God), and such (Almighty) is to come; But spoken of by four six-winged beasts called "them" who notably "rest not". No rest speaks of law. Again in Revelation 11:17 such great voices cause four and twenty elders to fall off their judgment seats, not to mention such thanksgiving for law reigning is followed by wrath (law worketh wrath) and destruction. Again in Revelation 16:5 mention of a Lord who art, wast, and shalt be, is preceded by a vial of wrath turning rivers into blood. There is no doubt it's allegorically talking about law worketh wrath (Romans 4:15). God hath not appointed us to wrath; And even when it comes to them, of them/us, reconciliation by and unto that God in Christ, such grace does not law impute their trespasses unto them: 2Corinthians 5:19.
It's interesting to note Paul satirically calls John "the Lord" in Galatians 1:19, when speaking of James as "the Lord's brother". For John was as arrogant as Moses: John perceived himself the favorite (but only according to John) and Moses perceived himself the greatest prophet (but only according to Moses). So, allegorically the Lord who saith such in Revelation 1:8, 11, 17; 2:8; 21:6; and 22:13 is Johnny Law, who thinks himself to be "the Almighty"; As if to say Almighty Law is the Divine. On the other hand, right hand of God, Jesus Christ says he sent his angel to testify these things (dogs, sorcerers, whoremongers, liars, lovers of lies) are in the churches. Sadly churches today seem to have these things within, and their impure religion: vain religion continues to cause sorrows among humanity worldwide. It's no wonder these churches are not teaching Revelation, for by definition Revelation is about Uncovering such cover ups for all to see. Who let the dogs out?
The "Almighty" speaks of vengeance, wrath, and destruction. God and Son speak of mercy, peace, and restoration. So the only thing such an "Almighty" oxymoron is, is an almighty moron. Such is allegorically Johnny Law, thinks himself to be "the" Almighty, even "the" Divine. But since it's the Revelation (Uncovering) of St John The Divine, and such is being compared with the God given Revelation (Uncovering) of Jesus Christ, a Full Monty of both according to Luke 12:2 (there is nothing covered that shall not be revealed, nor hid that shall not be known); then we'll all soon get to see whether or not sainted John has what it takes to be the Divine. Not.
Revelation 1:9 "I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ."...
Again we have an oxymoron, mixing "tribulation" with "the kingdom of Jesus Christ", for Jesus Christ gave no place to great (law) tribulation (Matthew 24:21 it was not since time began, no, nor ever shall be) and noted his kingdom was not of "this world" (of this/that worlds: law/grace). He also noted he (his grace and truth) hath overcome tribulation (law), which is a "ye" thing of ye/you. Tribulation gets recompensed on "them" who would trouble "you". Yet since we all are one, said tribulation is also said to be "our tribulation". So let us give more earnest heed to what's been said, so we don't get fooled, subverted, bewitched, by johnny law.
It's 'traditionally' thought John was 'exiled' to Patmos around 90 - 95 AD, but only from sources like Eusebius, who contradict themselves. Yet it is plausible, for John stirred up plenty of trouble among Jews against Rome. It's also traditionally believed John authored Revelation, but from sources who fail their final exam. I like to let the Bible interpret the Bible, and find traditional beliefs more often err. It does not say John was exiled, rather he said he was in the isle of Patmos (my killing) for the word of God, and for the testimony of Jesus Christ.
It's generally recorded John is buried at Ephesus, likely home base where he resided as popish Peter's bishop over the region of Asia after first traveling with Paul, then with Barnabas; and oft returning to Jerusalem where he stirred up the Jews, even to a bloody war against Rome.
It reasons the book of Revelation was written by Paul, not John, and evidently some time before Jerusalem fell in 70AD, probably about 65AD. It reasons John wrote to seven angels of seven churches in Asia some time after James was killed (Acts 12: 41-44AD), and thereafter John traveled with Paul and Barnabas. It obviously reasons what John wrote was written after the churches were established in Asia (Acts 20: about 56 - 59AD). It reasons what John wrote was before the writing of Colossians (about 64AD), which seems to be written to counteract what John wrote. For Colossians were exhorted to have Laodiceans also read their epistle written by Paul and Timothy; And Colossians were told to also read "the [epistle] from Laodicea": Colossians 4:16, which is 1Timothy when looking at the <[End Notes]> of Pauline Epistles. So, I'm guessing, by reasoning, John wrote to the churches which are in Asia about 56-60 AD; And Paul, not John, wrote the book of Revelation (which is satirically about what John wrote) about 65AD. As for hearing what "the Spirit" saith "unto the churches", such is in Galatians (not Revelation). Go figure.
Revelation 1:10 "I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet,"
Anyone "in the Spirit" ("God [is] a Spirit": "one Spirit") and on "the Lord's day" (God called the light day, so the Lord's light, and the greater light rules the day) ought to know the only thing "behind" (get thee "behind" me "Satan") with a "great" ("loud": megav) voice, and "as of a trumpet" (obviously such from Mt Sinai, not Sion), is the law trumpeting how great it is, trying to get you to turn back. But as converted 2Peter 2:22 notes, to turn back to law would be as a dog turns to his own vomit: Law; And as Solomon notes in Proverbs 26:11, such would be as a fool returning to his folly: Law.
To even look back (Lot's wife was told not to even look back at law, it's destruction of Sodom) is as giving place (2nd finished) to devilish law. And giving place to such devilish wisdom is as giving place to "fear hath torment" of such "law worketh wrath", and to "the sting of sin": death; For law both the source and the strength of sin, and the sting of sin [is] death: 1Corinthians 15:56. Law imputed sin, when "it is finished", brings forth death, not life: James 1:15. So let's not go there, since "it is finished" is among seven last utterances which include "forsaken". Grace (friend) will never leave nor forsake you; But Law (enmity) will utterly forget you and will forsake you. So the human race isn't won by giving place to "it is finished", but to one first finished in John 17 & 19. The work God gave his Son (abolition of law) is notably before the cross, in John 17. Selah to all those saying "it is finished", and thereby giving place (2nd finished) to law: sin and death.
We're talking the sort of cancer us law, which if not removed in time, can spread and terminate the whole body of Christ, including the head. It is the operation of God to remove all law in time, such dead end thereof such "ministration of death, in order to establish grace, life thereof, as promised to "Abraham" (not Abram) when he was "without child" (allegorically when he put away childish things like imputing sin for the hell of it). As such, the end of the Bible we're told to endure unto to be saved (only) by grace (only) has no mention of law at all. For by the using of laws all perish: Colossians 2:20-22, perish the thought: 2Corinthians 10:5.
Perhaps sheeple should stop singing How Great Thou Art, which gives praise to Law.
Sure law was "great", of great/greater law/grace of Moses/JC; But when comparing law/grace, it's also as if comparing lie/truth in John 1:17. Law was great, but a "great" terror in Deut 34:12, and "great" tribulation in Matthew 24:21a, not to mention it's accuser of the brethren in John 5;45; also a ministration of condemnation and death in 2Corinthians 3:7,9... good reason to let law be behind you and not look back when taking your grace walk from Sinai to Sion (albeit through the valley of the "shadow" of death, as through the cross) and as if going from great (begin of law) to greater (end of law) instead of greater damnation by allowing law to be the beginning and the ending. The greatest of three things great greater greatest is yet to come: no mention of law, thereby no dead end. For even the mention of law gives place to law: sin and death. So in the end to endure unto, already written, there is no mention of law: The grace of our Lord Jesus Christ with you all. Amen.
Revelation 1:11 Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send [it] unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.
I am Alpha and Omega: it's law ("great" voice "behind", "as of a trumpet"), saying I am (I exist). What does such I am say it is: both Alpha and Omega, the first and the last. As for Alpha and Omega, the first and the last, we discussed such in Revelation 1:8 as being an oxymoron; as much an oxymoron as saying God is both law and grace, killer and life giver, man and not man. What would JC say to such oxymoronic crap? Get thee behind me, which is to say it's dung. The unreal has no being, except in the imagination. Imaginations contrary to the knowledge of God (grace is sufficient), who is the I am, that I am (the only wise God), are to be cast down, flushed as dung.
What John seest? It's obviously law giving him a throne. As noted elsewhere John's perception of what he saw wasn't so good. He saw himself more beloved, but only according to John, for there is no respect of persons with God nor with Son of God; Even the Herodians knew that much. John and James, sons of thunder, wanted to sit on left and right sides, not knowing such were opposing sides, whether law vs law (is as loser vs loser) or laws vs grace (is still division, not peace).
Write in a book: here we see there are not seven letters to seven churches by John as many say, but a book, one biblion, or one johnny law letter (killeth), which would be as a book of the dead if not for Paul making it a book of life. But because Paul is writer of Revelation as a satire on John, patching in John's letter killeth, but beginning the uncovering of John by noting John's a (know not) servant (not friend), and by ending it with his Pauline token of grace; Because Revelation has Paul's grace and peace holy kiss at the begin (of johnny law), and Paul's token salutation (signature) at end (of johnny law), thereby both Revelation and the Holy Bible are as a book of life. For if johnny law were to begin and end it, it would be as a book of death.
John's book (of law prophecies shall fail), sent unto seven churches: is notably written unto Ephesus first. Rather it's unto the angel (star, church leader) of Ephesus first, which seems to be Timothy. Paul had Timothy abide at Ephesus (1Timothy 1:3) as first bishop over the region, to guard against subversion, which is noted in the <[end note]> of 2Timothy: <[The second [epistle] unto Timotheus, ordained the first bishop of the church of the Ephesians, was written from Rome, when Paul was brought before Nero the second time]>. Paul also sent Tychius to Ephesus (2Timothy 4:12), perhaps since Timothy got so depressed about the churches of Galatia getting bewitched, and perhaps himself got somewhat subverted and oppressed by Johnny Law. However we know that Timothy recovered from such, for at the ending of Paul's Epistle To the Hebrews <[written to the Hebrews from Italy by Timothy]> it says Timothy is set at liberty.
On the map, going from the isle of Patmos, we see Ephesus is closest of seven churches mentioned. Looking at historical data, it seems although one could arrive there via porting at Miletus and taking a road, the tradition, and binding rule, was Ephesus is 'first landing' for Asia.
Ramsay (about Ephesus): In the Roman
of Asia, Pergamum, the old capital of the kings, continued to be the
titular capital, but Ephesus, as the chief harbour of Asia looking
towards the west, was far more important than an ordinary city of the
province. It was the gate of the province, both on the seaway to Rome,
and also on the great central highway leading from Syria by Corinth and
Brundisium to Rome. Roman governors naturally fell into the habit of
entering the province by way of Ephesus, for there was, one might
almost say, no other way at first, and this custom soon became a
binding rule, with uninterrupted precedents to guarantee it. After the
harbour of Ephesus had grown more difficult of access in the second
century, other harbours (probably Smyrna in particular) began to
contest its right to be the official port of entrance, Emperor
Caracalla confirmed the custom of "First Landing" at Ephesus by the
1:12 And I turned ... (John turns, back to law) commentary
on next page
The grace of our Lord Jesus Christ with you