JESUS IS KING

JESUS IS KING:

An Exegesis of Revelation 1:4-8 

By: Daniel McMillin

In 2019, Kanye West released an album entitled “Jesus Is King,” which charted at No. 1 on Billboard 200. Now, I do not expect everyone in this room to know who Kanye West is, but if you know him, then you know him more for his antics and controversies than his music. Also, I would probably not recommend listening to all of his music, as this is probably his cleanest album. But I remember when this album was released, and it was practically everywhere. In fact, in New York City, there was a photo that was taken in Times Square where his album was plastered all over, and everyone could see the phrase, “Jesus Is King.” About 500,000 people a day see those advertisements in New York. Since 2023, there have been over 1 billion streams of this album on Spotify. These three words are possibly the most simple yet meaningful words ever spoken: “Jesus Is King.”

In the book of Revelation, John portrays Jesus as King. Thomas Schreiner summarizes the Christology of Revelation by saying, “He is the Messiah, the King of Israel, and the descendant of David, but at the same time, he is fully divine, sharing equally in the divine nature with the Father. As the Son of David and the Son of God, Jesus has redeemed and freed his people from their sins. Believers are spared from the judgment ultimately because of the grace of Christ granted to them through his death. The evil in their lives has been washed away by the blood of the Lamb, and thus they are able to dwell joyfully in God’s presence forever. Jesus will come again and bring in his kingdom, judging those who oppose him and rewarding his own.”[1] Ultimately, the Revelation of Jesus envisions the enthroned King who will return as the Risen Lord. He is our eternal God who offers us victory in this life and the next. The reality of Christ’s kingship moves us to offer God glory and honor, obedience and submission, love and faith because He alone is worthy of worship. The Revelation is a book that uniquely announces, “Jesus is king.”

AN APOCALYPTIC VISION OF THE TRIUNE GOD: THE TRINITY IN THE BOOK OF REVELATION

The Book of Revelation offers us, as readers, a glimpse of the apocalyptic Trinity. “John’s vision is a vision of the triune God.”[2] Benjamin Gladd says, “The book of Revelation contains one of the most elaborate pictures of the Trinity in the New Testament. What is hinted at in other portions of the New Testament becomes explicit in John’s apocalypse.”[3] Throughout the Book of Revelation, as Brandon Smith writes, “John highlights both the unity and distinction of the persons. This vision of the triune God is dependent upon the unified work of the Father, Son, and Holy Spirit. They collectively provide this vision to John, and he beautifully and poetically makes that point from the start.”[4] In addition, “Revelation, the capstone of the entire biblical canon, offers a beautiful vision of the triune God. In a book centered on the worship of the breathtaking glory of our enthroned Almighty God, John describes the Trinitarian persons at every turn, seemingly unable to describe what he sees without mention of the Father, Son, and Holy Spirit.”[5]

THE ETERNAL KING (VERSE 4)

THE ETERNAL KINGDOM: THE SEVEN CHURCHES OF ASIA

The apostle “John” wrote this “revelation of Jesus Christ” to “the seven churches that are in Asia.” The number “seven” is symbolic of completion or fullness. The seven spirits, the seven churches, the seven lampstands, the seven angels, the seven stars, the seven seals, the Lamb with seven horns and eyes, the seven trumpets, the seven thunders, the seven thousand people killed, the dragon with seven heads and crowns, the seven-headed beast, the seven plagues, the seven bowls, the seven mountains, the seven kings, and the seven beasts. Here, the number seven is symbolic of the Church's universality. “The seven churches represent the fullness of the church.”[6] The revelation of Jesus is for the eternal, universal Church of all ages and regions, not only in Asia.[7] Thus, this revelation is relevant to not only those who endured persecution in Asia during the first-century, but it is also pertinent for our present age. Why did God direct this revelation to these Churches? “God knew where the need was. God knew where His children were in pain, and He directed His comfort to where it was needed.”[8] God gave the revelation because we need Jesus!

TRINITARIAN DOXOLOGY: GRACE AND PEACE

This phrase, “grace and peace,” is a typical way of writing doxologies in the New Testament, that is, it is a liturgical formula of praise intended for God. Here, the doxology is formulated with the Trinity in view since “grace and peace come from the Father, the Spirit, and Jesus Christ.”[9] What that means is that “the Father, Son, and Holy Spirt are co-offering divine grace and peace to the audience in the benediction. This divine action is one act of blessing, and yet it is offered by the three persons.”[10]

THE SEVENFOLD SPIRIT

John suggests that God the Father extends “grace” and “peace” as “Him who is and who was and who is to come,” as well as the “seven spirits.” Some have suggested that these spirits may be angels, but it is best to see this as a description of the Holy Spirit. Thomas Schreiner gives six reasons to suggest that the “seven spirits” is a reference to the third person of the Trinity, the Holy Spirit. (1) Grace and peace are reserved for God; they do not come from angels. (2) John presents God as unique and unrivaled. (3) John alludes to Isaiah 11:2, which is a reference to “the Spirit of the LORD will rest on Him, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and the fear of the LORD.” (4) John does not use the word “spirits” to refer to angels. (5) John alludes to Zechariah 4:2, 6, which refers to God’s “Spirit.” (6) Grace and peace are attributed to Jesus, which connects this passage to the other persons of the Trinity. [11] Since this is a reference to the third person of the Trinity, we may alternatively translate the phrase “the sevenfold spirit” (NIV footnote) instead of the “seven spirits.” The number “seven,” since it symbolizes completion or fullness, emphasizes the perfecting work of the Holy Spirit. John is not saying that there are seven Holy Spirits. In fact, as David Roper notes, this number suggests “the perfect capability of the Holy Spirit to carry out God’s will.”[12] 

THE RISEN KING (VERSE 5)

THE FAITHFUL WITNESS OF THE KING

Earlier, John suggested that this “revelation” or apocalypse was written by, about, or to Jesus (Rev. 1:1). Now, he says that the “grace” and “peace” given by God the Father and Spirit are also from Jesus, thereby identifying Jesus with the Godhead.[13] Jesus is not a being that is like God but one who actually is God. John explains here why Jesus is so important and relays the credibility of this testimony; it is because Jesus is “the faithful witness.” The words of the Revelation are authentically divine and sure since it is from the primary source: God. If we had to sum up the activity of Jesus while on earth, it would be the word “faithfulness” since He was willing to experience death on our behalf to accomplish the will of the Father. In light of this, we see later that we are meant to follow in Christ’s footsteps of faithfulness to the extent of death— “be faithful unto death” (Rev. 2:10). “In Revelation the witness theme centers on Jesus’ witness (1:5; 3:14) as extended to the witness of the saints (1:9; 6:9; 12:11, 17; 17:6; 19:10; 20:4).”[14]  He acts as a “faithful and true witness” (Rev. 3:14) by delivering us this revelation.

THE FIRSTBORN OF THE DEAD

The title “firstborn of the dead,” when it is attributed to Jesus, is a reference to His resurrection from the dead, which is a central theme throughout Revelation. The purpose for using the title “firstborn” here is very unique because it emphasizes that Jesus, within the framework of these “last days” (the eschaton), “was the first to be raised, but not the last.”[15] As such, He introduces the resurrection life to those who were once destined for death by offering us hope through His own resurrection. “Jesus as the faithful one, as the Messiah of Israel, triumphed over death, and thus he rules over death.”[16] We worship a risen King who does not reside in His tomb any longer. We follow the “firstborn from the dead” who conquered death to bring us victory! The title “firstborn from the dead” is a reference to “Christ’s high, privileged position as a result of the resurrection from the dead.”[17] Since Jesus is the “firstborn from the dead,” He is superior to and sovereignly rules over both life and death. As Beale notes, “Christ has gained a sovereign position over the cosmos. This is not to be understood in the sense that He is recognized as the first created being of all creation nor even as the origin of creation, but rather that He is the inaugurator of the new creation by means of His resurrection.”[18] In addition, it also acts as a shadow of better things to come since it is the first resurrection of many more in these last days. It is like a teaser trailer that reveals the whole plot of the movie. Doug Burleson adequately states that “Jesus is the firstborn of the dead, meaning that he reigns over death and invites us to follow him.”[19] This removes all fear and trembling in the face of death. While the world appears to be hopeless and lost when it approaches the reality of impending death, we, as Christians, may be fearless and hopeful of the joy we will experience in eternal glory, which is all due to Jesus’ climactic defeat of death on the cross. Because He lives, we can not only face tomorrow but also eternity.

THE KING OF KINGS AND RULER OF EARTH

G.K. Beale said, “Christ’s resurrection directly results in his being universal king.”[20] Jesus is king over heaven and earth; He is superior to every King, Caesar, or President because He is God almighty! In times of tribulation, it is a comfort to know that we can rely upon the Creator and Sustainer of the universe instead of mortal man. When we trust in our God, who is the ruler of the kings of the earth for all ages, we are leaning upon the strength of God, whose words do not return to Him void (Is. 55:11). If Jesus is the “firstborn from the dead,” as Lord over life and death, it appears natural that He would be superior to all the powers of the earth. If He can conquer death, then He surely must have power over kings and queens or any powers of the physical or spiritual forces since they are so puny in comparison. This can only be said of God, but it is now said of Jesus upon His resurrection.[21] The kingship of Jesus in Revelation appears to demonstrate the fulfillment of the Davidic promises of the reigning Messiah in the Old Testament.[22] Essentially, all of the promises concerning the Messiah find their “Yes” in Jesus of Nazareth; these Old Testament realities are realized in Jesus. John writes these words to comfort his readers through the tyranny of the Roman Empire. “A suffering church, a church in which some believers were losing their lives, would be tempted to doubt whether God rules. John teaches them that Christ rules over every king, and thus no earthly power has ultimate sovereignty.”[23] Everything will be “ok” because Jesus lives and reigns as king!

THE LOVING KING

In the book of Revelation, Jesus is not portrayed as some tyrannical dictator or wrathful deity that desires our suffering. Instead, He is the gentle yet fearful and loving King who vanquishes all evil by slaying the dragon and freeing all who were imprisoned by the captivity of sin. God’s love is in view here, and it is seen as a constant for those who need it most. While our trials and tribulations may continue and life increasingly becomes more difficult, the one thing that will always remain the same is the love of our King! It is a love that knows no bounds that penetrates our hearts and reminds us that we are His own. “His love and his conquest over sin give us security in the midst of trials and disasters that Revelation will describe. And they give us motivation to persevere when persecution or temptation or weariness threaten to overwhelm us.”[24] The sufferings of Christ strengthen and fortify Christians who experience intense suffering from Roman persecution after “hearing of Jesus’s love for them and that his love moved him to give his life for their sake.”[25] Let us lean upon the love of our King in times of need.

THE SAVING BLOOD OF THE KING

The love of Christ that we experience now is seen through His activity in the past when He was crucified and “freed us from our sins.”[26] Jesus’ crucifixion is to be viewed as the New Exodus, where God liberates His people through His blood. “Jesus’s atoning death secures forgiveness for those who belong to him. Indeed, the centrality of the cross in Revelation stands out, showing that the fundamental message of Revelation harmonizes with the rest of the New Testament, which focuses on Jesus as the crucified and risen Lord who died and rose for the forgiveness of sins.”[27] The freedom that was offered on Calvary came at a cost, namely, the “blood” of the king. All throughout the Bible, the word “blood” plays a significant role, especially in reference to the atonement. The meaning of blood in the Bible is best explained in Leviticus 17:11, “For the life of a creature is in the blood, and I have appointed it to you to make atonement on the altar for your lives, since it is the lifeblood that makes atonement.” The symbol of blood is a mark of life that is preceded by death. “The reference to blood signifies that Jesus’s death was viewed as a sacrifice: his death was the price, the payment for sins.”[28] As such, “Jesus’s death in the place of sinners represents the price that secures their ransom.”[29] The blood of Jesus acts as a reminder of the value and cost of Christ’s redemptive work. We are saved by the blood of Jesus, who came at the cost of His suffering and sacrifice on the cross. Jesus died to free us!

THE GLORIOUS KING (VERSE 6)

A KINGDOM OF PRIESTS

Jesus’ blood not only offers us freedom from our sinfulness but also establishes “a kingdom and priests.” Here, John is alluding to Exodus 19:6, “You shall be to Me a kingdom of priests and a holy nation.”[30] In light of this, we, as New Testament Christians, are identified as citizens and priests of the kingdom of God.[31] And so, we currently rule since we have inherited the earth, and our citizenship is in heaven. Now, it may not appear that we are fellow rulers, but what is in view here is an already-but-not-yet reign where we participate in the kingship of Christ now on earth and in the future when we experience eternal glory in the new heavens and new earth. In sum, we rule now in these last days, but that rule will be fully consummated in eternity.

THE KING’S GLORY AND DOMINION

John not only uses divine titles to describe Jesus but also highlights His relationship with God the Father, who alone is worthy of such worship and praise that is given to Him, as John writes, “to him be glory[32] and dominion forever and ever. Amen.” Here, it is possible that John is contrasting Caesar with Jesus; whatever “dominion and glory”  would be attributed to Caesar is overshadowed by the superior, divine, and genuine “dominion and glory” of Christ. The King’s love and salvation are why He alone is worthy of all power and praise.[33] He is worthy of our worship because He is the eternal God of the universe, who alone is worthy of such praise and adoration, and our worship offered to Christ is shaped by the truths of His divine kingship. God delivered this message to John so his readers may see that in spite of the difficulties they were facing “there was a sovereign power that transcended the temporal and guaranteed the future for God’s people.”[34] This alludes to Daniel 7:13-14, where it is said that the Messiah “was given authority, glory, and sovereign power” by the “Ancient of Days,” that is, God the Father. The Son of Man’s exaltation is seen when “all nations and peoples of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.” Ultimately, “this accomplishment of God’s redemption plan will bring eternal glory and culminate in His eternal dominion.”[35] May we be comforted by the thought that our King rules with all power and authority for all eternity.

THE MESSIANIC KING (VERSE 7)

The Book of Revelation is heavily rooted in the Old Testament, and here John cites Daniel 7:13 and Zechariah 12:10. John combines these two Old Testament passages to convey that “Jesus will come with the clouds so that he will be seen by all.”[36] The opening word, “look” or “behold,” is the whole point. We are meant to be in awe of Christ and amazed at His glorious presence.

THE ENTHRONED SON OF MAN (DANIEL 7:13)

The coming of the Messiah (“Son of Man”) is the return of the King that is in view all throughout Revelation. In Revelation 1:7, John cites Daniel 7:13-14, which is a reference to the “Son of Man,” and then in Revelation 1:13, John sees Jesus as one “like a son of man.” In this case, “the Son of Man has the same stature and identity as God himself.”[37] The descriptions that are characteristic of the Ancient of Days and Son of Man in Daniel 7 are ascribed to Jesus to elevate His divine and messianic status. “John sees this verse as fulfilled in the enthronement of Christ at the right hand of the Father.”[38] While the title “Son of Man” is not used in this quotation, this is the figure that is in view in Daniel 7. Also, John will later use the title in verse 13 to identify Jesus as “one like the Son of Man” to apply Daniel’s text.

In verses 4 and 7, the coming of Christ is to be viewed as “the coming of God himself.”[39] In light of Jesus’ identification as the “Son of Man” and the phrase “he is coming,” John suggests this “prophecy is seen as beginning in the first century, continuing throughout the church age, and culminating at the very end of history.”[40] As Brandon Crowe points out, “It is striking that Jesus is the one who is coming (ἔρχεται) in (1:7)—with the clouds (!)—and in the next verse it is the Father who comes (ὁ ἐρχόμενος, 1:8). Both Father and Son are described as both living and coming.” In essence, when the living God returns, John has in view the Father and Son coming on the clouds. “The coming here is decisive and final and fits with Dan. 7, where a son of man comes to receive the kingdom (7:14).”[41] The coming of Jesus is the greatest comfort of all for faithful Christians who anticipate the return of the King. While this may be true, it is also a frightening image for those who have rejected the King and will experience condemnation upon the King’s return. 

Jesus is “one like a Son of Man” who is elevated to a divine status since He is identified with the “Ancient of Days” and appears in “the clouds” like God.[42] He is then given eternal “dominion,” “glory,” and “kingdom,” unlike the four beasts that rise from the sea and are ultimately defeated. Each of these beasts represents world Empires. The last beast, which fittingly represents Rome, is a kingdom that conquers nations and mocks God but ultimately will be subdued, and an everlasting kingdom ruled by the Son of Man will take its place in history. “The son of man then emerges from his presentation before the Ancient of Days as the king who permanently supplants all the previous beast-kings.”[43] Jesus, as the Son of Man, is the King who conquers all beastly, tyrannical kings and rules over a superior Kingdom.

THE VICTORIOUS LORD (ZECHARIAH 12:10)

The coming of the crucified King is the spectacle of all creation. Upon the arrival of the King at His Second Coming, Christ will be seen by “every eye,”[44] most notably, “those who pierced him”[45]  along with every nationality, that is, those of “all the tribes of the earth.” Those who “see” the King “will mourn over him” and desire to repent at His return. The reason why John uses this text is to demonstrate the nearness of Christ’s return. This text “refers to the end-time victory of Israel over the nations and the repentance of Israel before the Lord whom the people of Israel have pieced.”[46] Thus, John’s application of Zechariah 12:10 to Jesus identifies Him as the person who was “pierced.” This text “contains an ambiguity in that God is the one who is pierced, yet he apparently identifies himself with an associate.”[47] In other words, “John gives the impression that somehow when Jesus the man is pierced, God is pierced—a description that communicates shared divine attributes.”[48] This crime, which was committed, is then to be understood as a most heinous and severe offense since it is against the Almighty God.

The reason that God delivered this revelation to John was so “Christians who were being crushed beneath the heel of Rome” may be encouraged because they “needed to know that the Lord was going to do something immediately to punish their oppressors.”[49] As suffering Christians, we may identify with the suffering Savior who was “pierced” on our behalf. According to Schriener, “In Revelation, the piercing should be understood metaphorically, referring to the rejection of Jesus by peoples from all over the world.”[50] As we struggle, we have a Savior who was “pierced” for us and comforts us through our trials as we await his arrival on the clouds.

The closing statement added by John at the end of these two Old Testament quotations are meant to stamp the (human: John; divine: God) authors’ approval of these verses by saying, “So it is to be. Let it be” or “Amen.” “John adds ‘yes’ and ‘amen,’ not because he delights inherently in the punishment of the wicked, but because the coming of the Lord represents the vindication of and relief for persecuted saints.”[51] Essentially, this closing phrase “attributes eternal glory and dominion to Christ.”[52] Here, John’s use of the Old Testament texts offers us a clear presentation of Jesus as our promised King.

THE ETERNAL KING: THE GOD WHO WAS/IS/IS TO COME (VERSES 4 AND 8)

God is uniquely said to be one who was/is/will be. Now, this phraseology is significant because, while it may be true that we, as creatures, have a past, present, and future. We did exist, we do exist now, and we will exist; however, with God, He is not simply a being that did exist, exists in the present, and will exist. Instead, He is a being who always exists, is the source of existence, and possesses existence. That is, He exists atemporally or eternally. “The three designations in Revelation emphasize that God is the Lord of history, that he rules over all, that he always was, always is, and always will be. The three designations in Revelation also emphasize that God is the Lord of history.”[53] He ruled over all things in the past, He rules over all things now in the present, and He will continue to rule over all things in the future. 

The divinity of Jesus is the key to understanding the book of Revelation since it is centered on the King’s glorious and victorious return. If the phrase “one who is, who was, and who is to come” in verse 4 is God the Father and verse 8 is John’s identification of Jesus, then this appears to be one of the most profound declarations of Jesus’ divinity from the book of Revelation. Athanasius of Alexandria, a 3rd-century theologian who played a pivotal role in the first council of Nicaea, said, “The Godhead of the Son is the Father’s. It is indivisible. Thus there is one God and none other but he. So, since they are one, and the Godhead itself one, the same things are said of the Son, which are said of the Father, except his being said to be the Father.”[54] It appears here that this title does not only refer to the Trinity but may be John’s identification of Jesus as God. As Richard B. Hays states, “The mysterious coinherence of the identity of God and the identity of Jesus…is nowhere expressed more remarkably than in Revelation’s deployment of the divine title ‘the Alpha and the Omega.’”[55] Jesus shares the same identity as God the Father and Spirit. Jesus is divine, just like the Father and Spirit are divine.

Here, there may also be an allusion to the exodus as Smith suggests, “This eternal God, at work in the past through the exodus (‘who was’), is and will continue to deliver his people (‘who is’ and ‘who is coming’) even though he is allowing their current suffering.” When John uses the titles “the Alpha and the Omega” and “the Almighty” along with the terms “is/was/is coming,” according to Smith, “reiterates John’s elevation of God’s sovereignty over history. And since he ‘is coming,’ he is reminding his people that from the exodus to the last day he is involved in his creation and is sovereignly moving history toward final, eternal fulfillment. This expression is similar to ‘the First and the Last,’ which carries with it a reminder of YHWH’s self-identification in Isaiah 41:4, 44:6, and 48:12. For John, the God of creation and history is the source of divine redemption and vindication. This eternal, immutable, perfect God will not abandon his people because he never has before and has promised to never do so.”[56]

Ultimately, this is meant to comfort us as readers to see God’s presence throughout all time. “This is probably a reflection of the basic apocalyptic message that God’s control of the past and future is meant to comfort the beleaguered saints by telling them that he still controls the present, even though for now it may not seem like it. Moreover, the replacement of the future ‘will be’ with ‘is to come’ highlights the main stress of the book, that God’s decisive intervention in history, namely the eschaton, is imminent. God’s eternal power, already seen in the past and guaranteed in the future, is still at work in the present, even if for a time he is allowing the forces of evil to have their day.”[57]

WHO WAS (PAST)

The Lord is “the one who was” since He is the God of the past. This phrase emphasizes “God’s absoluteness, constancy, and immutability.”[58] He is a God who remains the same today as He did yesterday in relation to time and control. The suffering church depends upon the God who was always there for His people and need to know that He always will be based upon His previous encounters while His people suffered. Our King has always taken care of His people.

WHO IS (PRESENT)

The Lord is “the one who is” since He is the God of the present. The phrase “signifies God’s immeasurability in relation to time and its measurements of past and future, before and after.” He cannot be limited. As such, “there are no necessary or sufficient conditions for God’s life; he simply is.”[59] God dwells with His people and rules over all things today, even when we do not see it now. Of course, upon reflection, we surely we see that God was there all along. “The suffering church needed to know about God’s presence and lordship in the circumstances, trials, and troubles they were facing; thus, the accent is on the Lord’s present reign and rule.”[60] Our King is always with us and will help us in our time of need.

WHO IS TO COME (FUTURE)

The Lord is “the one who is to come” since He is the God of the future.[61] Interestingly, John does not say that He is “the one who will be,” to emphasize His existence. Instead, He uses “to come” to emphasize His future activity, namely, the Son of Man’s Second Coming. “The meaning of the future resides ultimately in the expectation that God will come. He will appear in a final manifestation that brings history to its consummation.”[62] All of history leads to the Second Coming of Christ, where all of creation awaits the return of the King. The Second Coming of Christ as the Alpha and Omega displays “God’s intimate involvement with his creatures in a manner that complements God’s loftiness.”[63] He is a God who is so far beyond us as one who is transcendent, but He is also a God who is so close to us as one who is immanent. That is the mystery and beauty of God’s simultaneous transcendence and immanence. God is not only near in the present and was present in the past, but His presence will be guaranteed in the future. John’s language “manifests the deep compatibility of God’s transcendence with God’s immanence.”[64] Through our present struggles as the suffering church, it is a comfort to know that we worship a God that is with us and above us who will one day call us out of our pain into His presence. Our King has always, is always, and will always be near to us.

ALMIGHTY GOD

Throughout Revelation, John ascribes this divine title “Almighty” (1:8; 4:8; 11:17; 15:3; 16:7; 19:6; 21:22) to declare God’s sovereign rule as the eternal Judge and King. Interestingly, John employs this title “in contexts where the wicked are judged and God’s kingdom is established.”[65] John intentionally calls God “the Almighty One” after talking about God’s Second Coming when the Son of Man will return with power to judge the world. Additionally, as the “Almighty One,” He is viewed as “the all-powerful God who will bring human history to its predetermined end according to his sovereign plan.”[66] Here, John has in view “God’s absolute control over this world and the world to come.”[67] He is the Creator of the heavens and the earth and will be the Consummator of the New Heavens and New Earth.  Our King eternally reigns over all of history, past, present, and future, as the Almighty God. In the end, our King is always there!

ALPHA AND OMEGA

In Revelation, John describes God’s eternality (God is ever-existent) and immutability (God is unchangeable) in this manner in three distinct ways:

·       “I am the Alpha and the Omega” (Rev. 1:8).

·       “The first and the last” (Rev. 1:17; 22:13).

·       “The beginning and the end” (Rev. 21:6; 22:13).

Underneath John’s understanding of God is Isaiah 44:6 and 48:12, “I am the first and I am the last; besides me there is no god.” In light of verse 3, John writes about God’s eternality to “enable the readers to understand His commandments and so motivate them to obedience.”[68] Here, John records God’s self-revelation by saying, “I am the Alpha and the Omega.” [69] Alpha and Omega are the first and last letters of the Greek alphabet; it is the equivalent of saying that Jesus is the “A and Z.”[70] This summarizes the entire alphabet from A to Z. As such, God’s title as the first and last letters of the alphabet “communicate that the Lord rules over from the beginning to the end,” but “He rules over not only the beginning and the end of history but over all points in between as well.”[71] Vern Poythress helpfully uses the phrase by saying, “God is Alpha Creator and Omega Consummator.” Everything in history has been orchestrated and determined by the First and the Last. “God is, indeed, ruling over events between the beginning and end of history.”[72] 

Remarkably, the opening of remarks about the Trinity in the book of Revelation unveils God’s eternal and unchanging nature. God remains the same, while everything around us always seems to change. God is the one constant because He is the beginning and end, and He sovereignly controls the beginning and the end. “God is sovereign over history it is all summed up in him.”[73] Additionally, God has existed throughout all time as the beginning and end. “God was before all things and will outlast all things.”[74] He was here when we were born, is with us now as we live and breathe, and will still be here long after we are gone. In Revelation, the Alpha and Omega “is the origin and goal of all history. He has the first word, in creation, and the last word, in new creation.”[75] The point is that God is the one who was with us in the past, is with us now, and will be there for us in the future. As such, God’s promises are always fulfilled. He kept His promises in the past, is keeping His promises today, and ultimately, all of His promises that are left unfulfilled will be manifested in the future.[76] Throughout our present struggles, we may rest on the Alpha and Omega who will not only be present with us but will always fight for us. 

ETERNAL TRINITY

Why is the eternity of the Trinity so important? Essentially, John is communicating to us as readers that “when Jesus returns, everything will be set right; justice will be established definitively and forever.”[77] God’s eternity displays His sovereignty. He is in control of all things for all time. This text is so significant to us as Christians because it declares that we follow a God who is our King! He is a King who will never experience political or ethical corruption (we do not have to worry about any scandals), He will never be directed by His desires or temptations (we do not have to worry about His intentions), He will never again experience death or humiliation (we do not have to worry about any successors). Instead, He is a King who will always do what is right; He is a King who will always keep His word; He is a King who will always reign with power, justice, and glory. Jesus is a King who reigns as our God!

THE RETURN OF THE RISEN KING

Jesus is king. In spite of the difficulties we may face, we may rest assured that Jesus is in control. In a world that appears chaotic and wicked, where many of our brethren have been persecuted and suffered for the sake of Christ, we have a revelation of hope that gives us the image of Jesus enthroned as our risen King. He reigns as our faithful witness, the firstborn from the dead, and the superior, loving King and Savior who established this eternal kingdom of priests. While we may experience trials and tribulations in this life, God gives us hope that this is not the end. God will have the final word, and He will render judgment in these last days. “The reign with him has already begun, even though it is yet to be consummated.”[78] Now, all we have to do is patiently await the return of our risen King.

[1] Schreiner, The Joy of Hearing, 103-104.

[2] Smith, The Biblical Trinity, 148.

[3] Gladd, “An Apocalyptic Trinitarian Model,” 175. Similarly, Ian Paul suggests that the Book of Revelation contains “the most devolved trinitarian theology of any New Testament book.” (Revelation, 4)

[4] Smith, The Biblical Trinity, 150.

[5] Smith, The Biblical Trinity, 153.

[6] Beale, Revelation, 39. “John deliberately chose to address these particular seven churches but intended them to typify all the other churches.” (Osborne, Revelation, 60)

[7] As Beale suggests, “the seven churches represent the whole church, at least in Asia Minor if not the world, is suggested further by noting that each letter addressed to a particular church in chs. 2-3 is also said at its conclusion to be addressed to all the churches. It is no accident that after chs. 2 and 3 only the universal church is alluded to, and these seven churches disappear from sight. John’s prophetic message is actually addressed to the entire body of Christ, the church in every age.” (Revelation, 39)

[8] Roper, Revelation 1-11, 71.

[9] Schreiner, Revelation, 82. “Grace and peace come not only from the God of Exodus 3:14 (see Rev. 1:4) but also from Jesus Christ (1:5).” (Schreiner, The Joy of Hearing, 104)

[10] Smith, “Revelation,” 353-354.

[11] Schreiner, Revelation, 81-82.

[12] Roper, Revelation 1-11, 73.

[13] “The centrality of Christology for this section can be seen in that the doxology of 1:5b-6 centers on Christ and begins with a threefold celebration of his redemptive work. In other words, verse 5a describes who he is and verses 5b-6a describe what he does, with both using a threefold approach.” (Osborne, Revelation, 62)

[14] Osborne, Revelation, 62.

[15] Burleson, “He Is Risen,” 8.

[16] Schreiner, Revelation, 84.

[17] Beale, A New Testament Biblical Theology, 336.

[18] Beale, Revelation, 40.

[19] Burleson, “He Is Risen,” 12.

[20] Beale, A New Testament Biblical Theology, 335.

[21] “That Christ now rules over these kings shows again that the events unfolded in the visions refer to present realities throughout the church age, not just to events of the future immediately preceding the Lord’s return.” (Beale, Revelation, 40-41)

[22] “John views Jesus as the ideal Davidic king on an escalated eschatological level, whose death and resurrection have resulted in his eternal kingship and in the kingship of his ‘beloved’ children (cf. 1:5b), which is developed in 1:6.” (Beale, A New Testament Biblical Theology, 335)

[23] Schreiner, The Joy of Hearing, 104.

[24] Poythress

[25] Schreiner, The Joy of Hearing, 115.

[26] “Freed” is the preferred translation over “washing.”

[27] Schreiner, The Joy of Hearing, 115.

[28] Schreiner, Revelation, 86.

[29] Schreiner, Revelation, 86. Jesus’ priestly and sacrificial activity is in view here since the shedding of His blood on the cross alludes to the sacrifices and priestly work of the Old Testament. As such, all Christians “share his priestly office by virtue of their identification with his death and resurrection.” (Beale, A New Testament Biblical Theology, 678) In addition, since we act as priests and fellow rulers with Christ, we “mediate blessing (and judgment) to the world as they proclaim salvation in Jesus Christ.” (Schreiner, Revelation, 87) In addition, “their identification with His kingship (v. 5a) means that they too are considered to be resurrected and exercising rule with Him as a result of His exaltation. They have been constituted kings together with Christ and share His priestly office by virtue of their identification with His death and resurrection.” (Beale, Revelation, 41)

[30] In light of this possible allusion to Exodus 19:6, Beale and McDonough suggest that “this may be a typological fulfillment of Israel’s redemption from Egypt by the blood of the Passover lamb.” (“Revelation,” 1090)

[31] “Believers do not merely live within a kingdom; they exercise its kingly power (albeit under Christ). Believers have already entered into the role as priests and as kings, even though the manner of their performance is still incomplete. Christ exercised His role as priest through His sacrificial death (‘released us from our sins by His blood’) and ‘faithful witness’ (v. 5). The church is identified also with Christ as a priest and now exercises its role as priests by maintaining a faithful witness to the world and willingness to suffer for Christ.” (Beale, Revelation, 41)

[32] The “glory” that is due to God “celebrates the superior work and worth of God and Christ in defeating the powers of evil and effecting salvation. Here δόξα is more than ‘praise’ but with κράτος connotes the ‘splendor’ or ‘glory’ of the King of kings, the sovereign Lord of the universe.” (Osborne, Revelation, 67)

[33] “Since Christ loves believers and has demonstrated that love by freeing them from their sins and by instilling them as kings and priests, all glory (δόξα, doxa) and dominion (κράτος, kratos) belong to the one who has accomplished such.” (Schreiner, Revelation, 87)

[34] Osborne, Revelation, 67-68.

[35] Beale, Revelation, 42.

[36] Schreiner, Revelation, 88.

[37] Schreiner, The Joy of Hearing, 104.

[38] Beale, Revelation, 42.

[39] Schreiner, Revelation, 88.

[40] Beale and McDonough, “Revelation,” 1091.

[41] Schreiner, Revelation, 89.

[42] “The background of cloud imagery in OT times suggests that portraying the son of man on the clouds is to portray him as divine.” (Sprinkle, Daniel, 186) As Gladd says, “In the Old Testament, riding on the clouds is reserved for God alone (Exod. 19:9; Ezek. 1:4; Pss 18:11; 97:2; 104:3). Even angels are not privileged to do so.” (“An Apocalyptic Trinitarian Model,” 190)

[43] Sprinkle, Daniel, 185.

[44] “The phrase ‘every eye’ and ‘of the earth’ (cf. Zech. 14:17) have been added to universalize its original meaning. This probably is a reference not to every person without exception, but rather to all among the nations who believe, as is indicated clearly by 5:9; 7:9.” (Beale and McDonough, “Revelation,” 1090)

[45] “These are obviously the nonbelievers in the book who oppose God and his people. These would include both Jews and Gentiles responsible for placing Christ on the cross (‘pierced’) but should be expanded also to embrace all of fallen humanity (who in a spiritual sense put Christ on the cross).” (Osborne, Revelation, 70)

[46] Beale, Revelation, 42. Also, Beale and McDonough, “Revelation,” 1090.

[47] Beale, Book of Revelation, 198.

[48] Smith, The Trinity in the Book of Revelation, 94.

[49] Roper, Revelation 1-11, 76.

[50] Schreiner, Revelation, 90.

[51] Schreiner, Revelation, 91.

[52] Köstenberger, Handbook on Hebrews through Revelation, 223.

[53] Schreiner, Revelation, 80.

[54] Athanasius, Discourses Against the Arians, 3.4.

[55] Hays, “Faithful Witness, Alpha and Omega,” 74.

[56] Smith, The Trinity in the Book of Revelation, 53-54.

[57] Osborne, Revelation, 61.

[58] Jamieson and Wittman, Biblical Reasoning, 70.

[59] Jamieson and Wittman, Biblical Reasoning, 70-71.

[60] Schreiner, Revelation, 91.

[61] “We have an indication here of the inseparable operations of the persons of the Trinty. God’s coming also points to his intervention in history; he is not only the eternal transcendent God but also the God who enters history, who is immanent.” (Schreiner, Revelation, 80)

[62] Poythress, The Returning King.

[63] Jamieson and Wittman, Biblical Reasoning, 71-72.

[64] Jamieson and Wittman, Biblical Reasoning, 72. “God’s commitment to his covenant people in time and space is grounded in his transcendence of creation and covenant alike. We may have confidence in the Lord’s sovereignty and vindication of his people precisely because God is not subject to the vicissitudes of time.”

[65] Schreiner, Revelation, 91.

[66] Köstenberger, Handbook on Hebrews through Revelation, 223-224.

[67] Resseguie, The Revelation of John, 69.

[68] Beale, Revelation, 39.

[69] It appears here that this title may be John’s way of identifying Jesus as God. As Richard B. Hays states, “The mysterious coinherence of the identity of God and the identity of Jesus…is nowhere expressed more remarkably than in Revelation’s deployment of the divine title ‘the Alpha and the Omega.’” (Hays, “Faithful Witness, Alpha and Omega,” 74) Jesus shares the same identity as God the Father and Spirit. Jesus is divine, just like the Father and Spirit are divine.

[70] “This is a figure of speech that involves the stating of polar opposites to highlight everything between the opposites. Hence the statement that God is the beginning and end of history stresses His presence throughout and His rule over all events in between. God’s sovereign rule is highlighted by referring to Him as the One who is and who was and who is to come, which means that God is the Almighty.” Beale, Revelation, 43.

[71] Schreiner, Revelation, 91.

[72] Beale, Revelation, 43. “In a sense all of Rev. 1:8 looks to God as ruler over all of history, in control of this world and the next, with full authority over earthly and cosmic forces.” (Osborne, Revelation, 72)

[73] Osborne, Revelation, 71.

[74] Metzger, Breaking the Code, 25.

[75] Bauckham, Theology, 27. “God precedes all things, as their Creator, and he will bring all things to eschatological fulfillment.”

[76] “All these phrases are used in their respective OT contexts to describe God not merely as present at the beginning, middle, and end of history, but as the incomparable, sovereign Lord over history, who is therefore able to bring prophecy to fulfillment and deliver His people despite overwhelming odds, whether form Egypt, Babylon, or other nations. Similarly, the expression is used here to inspire confidence in God’s sovereign guidance of all earthly affairs and to instill courage to stand strong in the face of difficulties which test faith.” (Beale, Revelation, 39-40)

[77] Schreiner, Revelation, 91.

[78] Osborne, Revelation, 67.