Grace and Peace to You: A Theological and Liturgical Exposition of the Apostolic Greeting from Revelation 1:4-5



Introduction: The Divine Welcome – Setting the Sacred Stage


Within the liturgical tradition of the Protestant Church in the Netherlands (PKN), as in many Reformed churches, the worship service does not simply begin; it is formally and sacredly opened. This opening is a structured, dialogical moment known as the Votum en Groet (Vow and Greeting), a sequence of profound theological significance that transitions the gathered community from the ordinary rhythm of daily life into the special reality of divine worship.1 This liturgical act serves as a holy threshold, a formal commencement that establishes the nature of the encounter that is about to unfold. It is a moment where the roles are defined: the people declare their dependence, and God responds with His presence and blessing.

The sequence typically begins with the Votum, a vow or prayer of reliance spoken by the minister on behalf of the congregation. Classically, this vow is drawn from the pilgrim song of Psalm 124:8: "Our help is in the Name of the LORD, who made heaven and earth".1 This declaration is an act of corporate humility and confession, acknowledging that the community has no inherent right or ability to enter God's presence but relies entirely on the aid of the Creator God. It sets a posture of humble expectation, a collective turning toward the sole source of help and salvation.

In response to this human vow of dependence, God extends His divine welcome in the Groet, or salutation.5 This is not a greeting from the minister but is understood as God's own greeting to His people, spoken through the minister. While several apostolic greetings are used in the tradition, drawn from the Pauline epistles such as 1 Corinthians 1:3 or 1 Timothy 1:2b, the selection of the greeting from Revelation 1:4-5 is a particularly deliberate and weighty choice.3 This greeting, often called the

genadegroet (greeting of grace), is unparalleled in its theological density and scope.

The core of this divine welcome is the blessing of "Grace and peace to you." These two words encapsulate the entirety of the gospel. "Grace," from the Greek word charis, signifies God's unmerited, unearned, and active favor bestowed upon sinful humanity.7 It is the foundation of the Christian's relationship with God. "Peace," rooted in the rich Hebrew concept of

shalom, denotes not merely the absence of conflict but a state of comprehensive wholeness, well-being, and reconciliation with God that flows directly from the reception of His grace.8 Liturgically, the order is crucial: grace always precedes peace.9 This blessing frames the entire worship experience, immediately reminding the congregation that their access to God and the tranquility of His presence are gifts rooted in His sovereign initiative, not their own worthiness.

The dialogical structure of the Votum-Groet sequence is a liturgical microcosm of the covenant relationship itself. The people declare their need and dependence (the Votum), and God responds with a powerful declaration of His own identity and the basis of His blessing (the Groet). This is not a human monologue directed at a distant deity but the initiation of a sacred conversation. It establishes a fundamental pattern of divine initiative and human response that will continue throughout the service in the reading of Scripture, the preaching of the Word, the celebration of the sacraments, and the offering of prayers and songs. By choosing the text from Revelation, the church opts for an opening that is not merely a polite welcome but a profound, Trinitarian, and Christ-centered proclamation of the very God into whose presence the worshippers have now been formally gathered.


Part I: The Triune Source of Blessing


The apostolic greeting from Revelation 1:4-5 is meticulously structured as a Trinitarian formula, presenting the blessing of grace and peace as flowing from a single, unified divine source: the Father, the Spirit, and the Son. This structure is not incidental; it is a foundational theological statement about the nature of the God who is being worshipped. The greeting systematically identifies each person of the Trinity, revealing distinct aspects of their character and work, while affirming their shared role as the givers of salvation's blessings.


The Eternal Father: "Him who is and who was and who is to come"


The greeting begins by identifying the first source of grace and peace as God the Father, described with a title of profound theological weight: "Him who is and who was and who is to come." This threefold description is a direct New Testament interpretation of God's most sacred covenant name, YHWH (Yahweh), which He revealed to Moses at the burning bush in Exodus 3:14: "I AM WHO I AM" (Hebrew: ehyeh asher ehyeh).10 By invoking this name, the author John immediately grounds the Christian worship service in the long history of God's covenant faithfulness to Israel. The congregation is reminded that the God they worship is the God of Abraham, Isaac, and Jacob—the eternal, self-existent, and unchanging One.11

The formula's structure asserts God's absolute sovereignty over time itself. The past ("who was"), the present ("who is"), and the future ("who is to come") are all held within His being and under His control.14 This title presents God not as a static, timeless philosophical absolute—a mere

Deus absolutus—but as a dynamic and personal God who has acted decisively in history, is presently active in the world, and will continue to act to bring His purposes to their final consummation.12 He is the Lord of history, the beginning and the end of all things.7

Furthermore, John's rendering contains a uniquely Christian and eschatological dimension. While Jewish tradition certainly understood God's future existence, the specific phrasing "who is to come" (ho erchomenos) points not just to future being, but to a future advent. It is a clear reference to the promised return of Christ, the Parousia.12 In this Christian re-reading of the divine name, God's future is defined by His coming. He will not merely

be in the future; He will come in the person of His Son to judge the world, save His people, and make all things new. This infuses the greeting with a powerful sense of eschatological hope and urgency from the very outset of the service.

Thus, this opening title for the Father masterfully achieves two things simultaneously. It anchors the congregation in the bedrock of God's eternal nature and His faithfulness demonstrated throughout the Old Testament. At the same time, it reinterprets this eternal nature through the lens of the New Testament's ultimate hope: the final, glorious return of Jesus Christ. The greeting establishes a unified redemptive-historical framework, preventing any separation of the Testaments and affirming that the God who revealed Himself to Moses is the same God who will bring history to its climax in the Son.


The Perfect Spirit: "and from the seven spirits who are before his throne"


The second source of grace and peace is identified in one of the most enigmatic phrases in the book of Revelation: "and from the seven spirits who are before his throne." While this imagery has prompted various interpretations, the overwhelming consensus in theological scholarship, supported by the text's internal logic and broader scriptural context, identifies this as a symbolic reference to the one Holy Spirit in His divine perfection and the fullness of His ministry.17

The key to understanding this phrase lies in the symbolic significance of the number seven. Throughout the book of Revelation and the Bible as a whole, seven is the number of divine perfection, completeness, and wholeness.18 John employs it repeatedly to signify this divine fullness: there are seven churches, seven stars, seven lamps, seven seals, seven trumpets, and seven bowls. Therefore, the "seven spirits" do not denote seven distinct spiritual beings but rather the one Holy Spirit in the sevenfold perfection of His nature and the complete diversity of His work.

This primary interpretation is powerfully supported by the greeting's Trinitarian structure and its deep roots in Old Testament prophecy. The Spirit is positioned between the Father and the Son as a co-equal source of the divine blessing of "grace and peace".13 This theological placement strongly implies divinity. Were these spirits created beings, such as angels, their inclusion as a source of divine grace alongside the Father and the Son would be theologically incoherent, especially in a book like Revelation, where angels explicitly and repeatedly refuse worship and are never presented as the source of divine blessing.18

The imagery draws directly from two key Old Testament passages. First, it echoes the sevenfold description of the Spirit who rests upon the Messiah in Isaiah 11:2: the Spirit of the LORD, the Spirit of wisdom, of understanding, of counsel, of might, of knowledge, and of the fear of the LORD.17 Second, it alludes to the vision of the prophet Zechariah, who saw a golden lampstand with seven lamps, which are explicitly identified as representing the work of God's Spirit: "'Not by might nor by power, but by my Spirit,' says the LORD Almighty" (Zechariah 4:6).9 John explicitly connects these images later in Revelation, stating that the "seven lamps of fire burning before the throne... are the seven spirits of God" (Revelation 4:5) and that the Lamb has "seven eyes, which are the seven spirits of God sent out into all the earth" (Revelation 5:6).17 This composite image portrays the Holy Spirit in His role of perfect divine illumination, omniscience, and sovereign action throughout the world.

While the identification with the Holy Spirit is the most compelling interpretation, it is important to acknowledge alternative views for a comprehensive understanding. The following table summarizes the main scholarly interpretations:

Interpretation

Key Scriptural & Extra-Biblical Allusions

Rationale & Significance

The Holy Spirit in Fullness (Primary View)

Isaiah 11:2; Zechariah 4:2-10; Revelation 4:5, 5:6

The number '7' symbolizes divine perfection and completeness. This view aligns with the greeting's clear Trinitarian structure and emphasizes the Spirit's diverse and perfect work. It affirms the Spirit's full divinity as a co-source of grace.

Seven Archangels

Tobit 12:15; 1 Enoch 20:1-8; Daniel 10:13

Draws on Second Temple Jewish angelology, which spoke of seven principal angels (archangels) standing in God's presence. This view interprets the "spirits" as chief angelic messengers before God's throne.

Personified Divine Attributes

Proverbs 8 (Wisdom); Psalm 33:6

This less common view sees the spirits not as personal beings but as personifications of God's perfect attributes (e.g., wisdom, power, knowledge) in action in the world.

The description of the Holy Spirit as "seven spirits" carries a significance that extends beyond mere perfection. It speaks to the particularity of His ministry. The book of Revelation is addressed to seven specific, historical churches, each with unique strengths, weaknesses, and challenges.28 The correspondence between the seven spirits and the seven churches is not coincidental. It powerfully communicates that the one, perfect, and complete Holy Spirit manifests His power and diverse gifts in ways that are precisely tailored to the concrete needs of each local congregation. When this greeting is spoken in a modern worship service, it is a profound reminder that the fullness of God's Spirit is present and active, sufficient for the specific circumstances of

that particular community at that particular moment.


The Mediating Son: "and from Jesus Christ"


The Trinitarian formula culminates with the third source of blessing: "and from Jesus Christ".13 The placement of the Son at the end of this divine list is theologically deliberate and crucial for understanding the economy of salvation. Grace and peace originate in the eternal heart of the Father and are ministered in their perfect fullness by the Holy Spirit, but they are made known, accessible, and effective for humanity exclusively through the person and redeeming work of the Son, Jesus Christ. He is the one "through whom came grace, and who is our peace with God".24 The very structure of the greeting is a lesson in salvation: the blessings of the transcendent God are mediated to the world through the incarnate Son.

This placement serves as a theological bridge, connecting the declaration of the Triune God's identity to the specific work of Christ that makes a relationship with this God possible. The greeting proclaims the blessing ("Grace and peace"), identifies its divine source (Father, Spirit, and Son), and then immediately proceeds to answer the implicit question that arises in the heart of every worshipper: "On what basis can I, a sinner, receive such a blessing from a holy God?" The answer is provided in the magnificent threefold description of Christ's identity and work that immediately follows His name. The structure demonstrates that Christian theology is never abstract; the identity of the Triune God is inextricably bound to the historical, saving work of Jesus. The liturgy teaches that one cannot know the Father as a source of grace or the Spirit as a source of peace apart from the Son's unique mediating office.


Part II: The Threefold Glory of the Son


Following the mention of His name, the greeting unfolds into a rich Christological confession, summarizing the person and work of Jesus Christ under three glorious titles. These titles correspond to the classic theological understanding of Christ's threefold office as Prophet, Priest, and King. They form the foundation upon which the promised grace and peace are secured and delivered to the church.


The Prophet: "the faithful witness"


The first title ascribed to Jesus is that of "the faithful witness." This identifies Him in His prophetic office as the ultimate, truthful, and utterly reliable revelation of God.7 Jesus does not merely speak truth

about God; He is the embodiment of that truth. His entire life, His words, and His very being constitute the perfect testimony of who God is.32 As the "image of the invisible God," He makes the Father known flawlessly.30

The significance of this title is deepened by its Greek root, martys, from which the English word "martyr" is derived.13 In the context of the New Testament, a witness is not a detached observer but one whose testimony is so integral to their identity that they are willing to validate it with their life. This title, therefore, speaks not only of Christ's reliability but of a testimony sealed with His own blood. He was the witness who remained faithful to God's truth even when it led directly to the cross.10

For the original audience of Revelation—seven churches facing persecution and the threat of martyrdom under the Roman Empire—this title was a source of immense comfort and a powerful call to endurance.30 Christ, the archetypal faithful witness, stands as their perfect example and their ultimate vindicator. His faithfulness in the face of suffering becomes the model and the motivation for their own calling to bear witness to the gospel, regardless of the cost.33

This title also serves a crucial function for the book of Revelation itself. By establishing Jesus as "the faithful witness" at the very beginning, the text asserts its own divine authority and veracity. It declares that the complex, often bewildering visions that are to follow are not the product of human imagination or paranoid fantasy, but are the trustworthy testimony of the Son of God Himself.29 In a world saturated with the competing propaganda of the Roman imperial cult, this title functions as a hermeneutical key, instructing the reader to receive the book as the ultimate unveiling of reality, a divine unmasking of the true powers that govern the cosmos.


The Priest: "the firstborn from the dead"


The second title, "the firstborn from the dead," points to Christ's priestly office, His victory over sin and death, and His inauguration of the new creation. The Greek term for "firstborn," prōtotokos, primarily signifies preeminence in rank, status, and sovereignty, not merely chronological sequence.7 While others in biblical history were resuscitated from death, such as Lazarus, they were restored to their old mortal lives and eventually died again.36 Jesus's resurrection was a different order of event. He was the first to rise from the dead into a glorified, immortal, and eternal body, thereby conquering death itself permanently and decisively.29

In this victory, Christ becomes the "firstfruits" of the resurrection (1 Corinthians 15:20), the pioneer and founder of a new humanity and a new creation.13 His resurrection is not a standalone miracle for His benefit alone; it is the guarantee of the future resurrection of all who are united to Him by faith.10 This title is therefore the bedrock of all Christian hope, shifting the believer's ultimate horizon from the finality of the grave to the promise of a renewed physical body in a renewed creation.

This title also carries royal connotations, alluding directly to Psalm 89:27, a key messianic text where God declares of the Davidic king, "I will make him my firstborn, the most exalted of the kings of the earth".33 By applying this designation to the resurrected Jesus, John inextricably links Christ's victory over death to His enthronement as the true Messianic King. His priestly work of sacrifice and His victory in resurrection are the very basis of His kingly authority.

Within the liturgical setting of a worship service, this title functions as a powerful declaration of victory over the ultimate human enemy. It announces to the gathered congregation that the power of death, which casts a shadow over all human existence, has been definitively broken by the one they worship. The act of worship thus becomes an act of defiance against the fear of death and a celebration of the life of the new creation. The service is transformed from a somber memorial into a vibrant celebration of victory, a gathering of those who have been incorporated into the new humanity inaugurated by the "firstborn from the dead."


The King: "the ruler of the kings of the earth"


The final title in this Christological triad, "the ruler of the kings of the earth," declares Christ's supreme kingly office and His absolute sovereignty over all forms of earthly power and authority.13 This is a bold and unequivocal proclamation that every emperor, king, president, prime minister, and government is subordinate to the throne of Jesus Christ.

In its original first-century context, this was a profoundly subversive and political statement. It was a direct challenge to the deified authority of the Roman Emperor, who was hailed as "lord" and "savior" and who demanded absolute religious and political allegiance from his subjects.22 The imperial cult was the state religion, and failure to participate was seen as treason. In this climate, the Christian confession that Jesus, not Caesar, is the true "ruler of the kings of the earth" was a declaration of allegiance to a higher throne, an act of spiritual and political resistance. This polemic is made visible through the book's imagery. Roman coins from the reign of Emperor Domitian depicted his deified son sitting on a globe, holding seven stars as a sign of cosmic dominion; John's vision directly counters this by portraying the risen Christ holding the seven stars in His own hand, asserting His true and ultimate sovereignty.38

This title affirms Christ's rule as both a present and a future reality. While His reign will only be fully and visibly consummated at His second coming, the New Testament testifies that He is already enthroned at the right hand of the Father, ruling and reigning over history for the sake of His church.31 He is not a king-in-waiting but a king who is actively exercising His authority now.

For the worshipping community, this title serves to re-calibrate their entire understanding of power and history. It trains the believer to interpret world events not primarily through the lens of political commentary or media headlines, but through the ultimate reality of Christ's sovereign reign. It fosters a "patient endurance," a deep-seated confidence that earthly empires and political systems are transient—they rise and they fall—but the throne of Jesus Christ is eternal.34 This title challenges the perceived ultimacy of secular governments, economic forces, and cultural trends, calling the worshipper to view all such powers as derivative, subordinate, and ultimately accountable to the true King, Jesus Christ. This provides both a critical perspective on the world and a profound sense of security in God's ultimate and sovereign control over all things.


Conclusion: Receiving the Apostolic Greeting – A Gospel in Miniature


The apostolic greeting from Revelation 1:4-5, used to formally open the worship service in the Protestant Church in the Netherlands, is far more than a ceremonial pleasantry. It is a dense, powerful, and comprehensive proclamation of the Christian faith—a "complete gospel in a nutshell".39 In the space of a single sentence, it articulates the foundational doctrines of the faith: the Triune nature of God, the eternal sovereignty of the Father, the perfect ministry of the Holy Spirit, and the threefold office of Jesus Christ as our ultimate Prophet, Priest, and King.

This greeting meticulously establishes the proper ground and context for Christian worship. It teaches that worshippers approach the eternal Father, who is, was, and is to come, and are ministered to by the perfect, sevenfold Spirit, but that this access is made possible only through the person and work of the Son. We can know this God because of Jesus, the "faithful witness" who reveals Him. We can stand in His presence because of Jesus, the "firstborn from the dead" who has reconciled us through His victory over death. And we can live with hope and confidence in this world because of Jesus, the "ruler of the kings of the earth" who reigns supreme over all.

The regular, weekly recitation and reception of this greeting is a profound act of spiritual formation. It is a recurring catechesis that continually re-centers the church on the essentials of its faith. For the gathered congregation, hearing these words is to be reminded of their core identity: they are a people who live by the "grace and peace" of the Triune God. They are recipients of unmerited divine favor, citizens of a heavenly kingdom whose ruler is sovereign over all earthly powers, and witnesses to a Lord whose testimony is faithful and true, even unto death. This greeting sets a tone of awe, reverence, hope, and confident trust that is meant to permeate not only the hour of worship that follows but the entirety of the believer's life in the world.8 It is the divine welcome that declares the character of the God being worshipped, and in so doing, empowers and invites the joyful human response of praise.

Works cited

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The Netherlans Second