Revelation Chapter 1
VERSE 8, continued from previous post.
*Though Jesus is referred to as the “mighty God,” and although he himself declared that “all power is given unto me in heaven and in earth,” it is not proper to refer to him as the “ALL mighty God” for the same reason it is not accurate to speak of him as the one “which is, and which was, and which is to come” (Isa. 9:6; Matt. 28:18).
There were two periods of time when Jesus did not exist: prior to his original creation and later for a brief period from his death as a human on Calvary till he arose the third day.
Both of these terms (“mighty God” and “All mighty God”) properly describe and thoroughly apply to Jehovah, particularly since the latter one is consistently ascribed throughout Revelation to the Father Himself (Rev. 1:4; 4:8; 16:5). Apparently, the difficulty in understanding Verse 8 lies in a failure to discern that while Jesus is the speaker, he is merely referring to the origin and authority for his title “Alpha and Omega”; it was given to him by the Father. (Compare Psa 2:7; 45:6, 7; Heb 1:4–8.)
When used in the Old Testament, the expression “the first and the last” refers only to Jehovah. It applies to the dignity and the authority of the divine office itself, to the sole and everlasting supremacy of the great Creator as emperor of the universe. Under no circumstances does He intend to share or abdicate this office.
“I am the Lord [Jehovah]: that is my name: and my glory will I not give to another” (Isa. 42:8; 48:11).
“Before me there was no God formed, neither shall there be after me” (Isa. 43:10).
“I am the Lord [Jehovah]; and there is none else” (Isa. 45:18).
“I the Lord thy God am a jealous God” (Exod. 20:5).
“I am the first, and I am the last; and beside me there is no God” (Isa. 41:4; 44:6).
However, when this expression (“mighty God”) applies to Jesus (see Rev. 1:11, 17), it refers to the signal honor and perpetual relationship that exists between the Father and the Son. This relationship is beautifully illustrated by Joseph’s career in Egypt and the confidence and power Pharaoh invested in Joseph. In this instance, Pharaoh is a prototype of God, and Joseph’s life typically parallels Jesus’ experience.
Note Pharaoh’s words to Joseph: “’Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou. . . . See, I have set thee over all the land of Egypt.’ And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; and he made him to ride in the second chariot which he had; and they cried before him, ‘Bow the knee’; and he made him ruler over all the land of Egypt. And Pharaoh said unto Joseph, ‘I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt’” (Gen. 41:40–44).
We continue on to Verse 9 in our next post, and to the Introduction to the Seven Churches.
VERSE 8, continued from previous post.
*Though Jesus is referred to as the “mighty God,” and although he himself declared that “all power is given unto me in heaven and in earth,” it is not proper to refer to him as the “ALL mighty God” for the same reason it is not accurate to speak of him as the one “which is, and which was, and which is to come” (Isa. 9:6; Matt. 28:18).
There were two periods of time when Jesus did not exist: prior to his original creation and later for a brief period from his death as a human on Calvary till he arose the third day.
Both of these terms (“mighty God” and “All mighty God”) properly describe and thoroughly apply to Jehovah, particularly since the latter one is consistently ascribed throughout Revelation to the Father Himself (Rev. 1:4; 4:8; 16:5). Apparently, the difficulty in understanding Verse 8 lies in a failure to discern that while Jesus is the speaker, he is merely referring to the origin and authority for his title “Alpha and Omega”; it was given to him by the Father. (Compare Psa 2:7; 45:6, 7; Heb 1:4–8.)
When used in the Old Testament, the expression “the first and the last” refers only to Jehovah. It applies to the dignity and the authority of the divine office itself, to the sole and everlasting supremacy of the great Creator as emperor of the universe. Under no circumstances does He intend to share or abdicate this office.
“I am the Lord [Jehovah]: that is my name: and my glory will I not give to another” (Isa. 42:8; 48:11).
“Before me there was no God formed, neither shall there be after me” (Isa. 43:10).
“I am the Lord [Jehovah]; and there is none else” (Isa. 45:18).
“I the Lord thy God am a jealous God” (Exod. 20:5).
“I am the first, and I am the last; and beside me there is no God” (Isa. 41:4; 44:6).
However, when this expression (“mighty God”) applies to Jesus (see Rev. 1:11, 17), it refers to the signal honor and perpetual relationship that exists between the Father and the Son. This relationship is beautifully illustrated by Joseph’s career in Egypt and the confidence and power Pharaoh invested in Joseph. In this instance, Pharaoh is a prototype of God, and Joseph’s life typically parallels Jesus’ experience.
Note Pharaoh’s words to Joseph: “’Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou. . . . See, I have set thee over all the land of Egypt.’ And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; and he made him to ride in the second chariot which he had; and they cried before him, ‘Bow the knee’; and he made him ruler over all the land of Egypt. And Pharaoh said unto Joseph, ‘I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt’” (Gen. 41:40–44).
We continue on to Verse 9 in our next post, and to the Introduction to the Seven Churches.
