Greeting to the Seven Churches
Rev.
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.
I...
ἐγώ
egṓ;
gen. emoú or
mou, 1st
person sing. personal pron. I. The monosyllabic forms mou,
moi, me,
are usually enclitic (receive no accent), but have an independent
accent after a prep., except in prós me.
Various forms include hēmín,
dat. pl. and ēmṓn,
gen. pl.
(I)
Nom. egṓ,
pl. hēmeís
(Mat. 8:7; 28:14; Mark 14:58 Acts 17:3). With a certain emphasis
(Mat. 3:11, 3:14; 5:22, 5:28, 5:32, 5:34; John 4:26). With a mark of
distinction (Mat. 6:12; 17:19; 19:27). Paul uses this pron. in the
sing. sometimes to express the totality of the people he has in mind
as if he were their representative, thus he used egṓ,
I, for hēmeís,
nom. pl., we (Rom. 7:9, 7:14, 7:17, 7:20, 7:24-25; 1Cor. 10:30).
Sometimes he uses hēmeís,
we, for egṓ,
I (1Cor. 1:23; 2:12; 4:8, 4:10). In the phrases "Behold, I am
here Lord" (idoú,
behold; egṓ,
I) (Acts 9:10), and "I go sir" (egṓ
Kúrie)
(Mat. 21:30), the word egṓ
is used in lieu of an affirmative adv., it is well, acceptable with
me. See also Sept.: Gen. 22:1, 22:11; 27:24; 1Sam. 3:8; 2Sam. 20:17.
(II)
The gen. mou
(not emoú),
mine (Mat. 2:6; Luke 7:46; John 6:54), and hēmṓn,
ours (Mat. 6:12; Luke 1:55; Rom. 6:6), are often used instead of the
corresponding poss. pron. emós.
Also mou
as pass. or obj. in John 15:10 "in my love" (en
tḗ agápē mou),
meaning in the love of mine or towards me.
(III)
In the dat. in the phrase tí
emoí kaí soí,
"What is it to me and thee?" (tí
[the neut. of tís],
what; emoí
[the sing. dat. of egṓ,
I]; kaí,
and; soí,
sing. dat. meaning thou, you), meaning "What is there common
between us? What have I to do with thee?" (a.t. [Mat. 8:29; Mark
5:7; Luke 8:28; John 2:4; Sept.: Jdg. 11:12; 2Sam. 16:10; 19:22]).
Revelation
contains many special titles and intriguing terms. One of these is
Alpha and Omega, the first and the last letters of the Greek
alphabet. The Hebrew equivalent would be Aleph and Tav.
am
Alpha and... The
first and last letters of the Greek alphabet. Used four times in
Revelation (Rev.
1:8, 1:11; 21:6; 22:13; cp. Rev. 1:17; 2:8). Used of Christ in all
these places except in Rev. 21:6. He is also called the Almighty,
which is elsewhere used of the Father (Rev. 4:8; 11:17; 15:3; 16:7,
16:14; 19:15; 21:22). The
first words of Jesus to John personally identify Him with the I AM of
Scripture, for He calls Himself the Alpha and Omega. The title
signifies, in the language of communication, the completeness with
which God revealed Himself to mankind through Christ. This is nothing
less than an official affirmation by Jesus of His personal deity. No
ordinary human would ever say of himself, I am the first and last.
am...
εἰμί
eimí;
imperf. ḗn,
fut. ésomai,
pres. indic. 2d person sing. eí,
3d person. pl. eisí,
pres. imper. sing. ísthi,
Mat. 2:13, 3d person. éstō
Mat. 5:37, pres. opt. eíēn,
pres. inf. eínai,
pres. indic. 3d person sing. estí,
pres. indic. 1st person pl. esmén.
Less usual forms are the imperf. 2d person sing. ēs,
Mat. 25:21, 25:23) instead of the more usual ḗstha,
Mat. 26:69; Mark 14:67), imperf. 1st person sing. ḗmēn,
Gal. 1:10,1:22), imper. sing. ḗtō,
1Cor. 16:22; Jas. 5:12), 2d person pl. ḗte
for éste,
1Cor. 7:5 [TR], sunérchesthe.
Eimí, to be,
is the usual verb of existence, and also the usual logical copula or
link, connecting subj. and predicate.
Alpha
and Omega
Rev.,
rightly, gives the article, the
Alpha, etc. The words are explained by the gloss, properly omitted
from the text, the
beginning
and
the
ending.
The Rabbinical writers used the phrase from Aleph
to Tav,
to signify completely,
from
beginning
to
end.
Thus one says, Adam transgressed the whole law from Aleph
even to Tav.
Compare Isa. 41:4; 43:10; 44:6.
Alpha...
α
a;
indeclinable, neut. noun. Alpha, The first letter of the Greek
alphabet which corresponds in name, order, and power to the Hebr.
aleph.
(I)
A
is used as a prefix in compound words as a particle to denote:
(A)
Negation or privation from áter,
apart from, without or áneu,
without. In such instances, a
is called the alpha privative (e.g., asebḗs,
ungodly, from the neg. a
and sébomai,
to worship; aóratos
[from the priv. a
and horatós,
visible], invisible). When the priv. a
is compounded with words which begin with a vowel, it frequently
takes a
n
(nē),
after it for the sake of euphony (e.g., anamártētos,
sinless).
(B)
Intensity increasing the meaning of the simple word. In such a case,
it is called an intens. or augmentative a
(e.g., atenízō,
to look at intensely).
This
meaning is probably derived from ágan
(n.f.), very much, as in aganaktéō,
to be indignant, from ágan,
very much, and áchthos
(n.f.), grief.
(C)
Collectiveness or assembling from háma,
same, together, with. The a
then is called collative (e.g., hápas,
everyone, from the collative a
and pás,
every; adelphós,
brother, from the collative a
and delphós,
a womb, or one who came from the same womb).
and...
καί
kaí;
copulative conj. And, also.
(I)
And, used as a copulative.
(A)
As simply joining single words and clauses, e.g., nouns (Mat. 2:11;
3:55; 23:6-7; Luke 6:38). When the latter noun is in place of a gen.
(Acts 23:6; Rom. 2:20; Sept.: Gen. 1:14; 3:16). When joining pronouns
(Mat. 8:29); adj. (Rom. 7:12); verbs (Mark 4:27; Acts 1:21; 7:17;
9:28); where one verb is taken adverbially (Luke 6:48; Rom. 10:20);
adv. (Heb. 1:1). When joining clauses (Mat. 1:17; 7:25; John 1:1;
Rom. 14:7). Hence kaí
is mostly a simple continuative, marking the progress of a continued
discourse, e.g., Mat. 1:23; Mark 4:32; Luke 2:34; 11:44; 1Cor.
12:5-6. As connecting neg. clauses, where the neg. particle may be
omitted in the latter, which is then rendered neg. by the
continuative power of kaí,
e.g., Mark 4:12; John 12:40; Acts 28:27; 2Cor. 12:21 (cf. Mat. 13:15;
Jas. 3:14). In two examples after oúte,
nor,
the kaí
does not thus carry forward the neg. (John 4:11, 3Jn. 1:10). The use
of kaí
in this continuative sense takes a strong coloring in the NT. Hence,
the simple kaí
is used frequently in the NT, particularly in the narrative style
where Class. Gr. writers either used nothing or used some other
particle as dé
, but, and; allá,
but; tóte,
then, and the like. This is especially true in Matthew, Mark, Luke,
and Revelation, e.g.,Mat. 14:9 ff.; 27:28 ff.; Mark 1:31 ff.; 3:13
ff.; Luke 2:25 ff.; 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3
ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.).
Omega...
Ω
Ōméga;
the last letter of the Gr. alphabet. There is evidence that ōméga
was composed of two o's
-ómikron-o.
Ōméga,
being the last letter of the Gr. alphabet, is opposite to álpha
or a, the
first letter, and is applied to Christ, as being the end or last
(Rev. 1:8, 1:11; 21:6; 22:13).
Alpha
is used with the last letter of the Gr. alphabet (ōméga)
in the expression "alpha and omega, the first and the last,"
which is applied to God the Father or Christ (Rev. 1:8, 1:11; 21:6;
22:13). The Hebrews, the Greeks, and the Romans all used their
alphabetical letters as numerals, which accounts for the ease with
which alpha and omega also represented first and last.
the
beginning...
ἀρχή
archḗ;
gen. archḗs.
Beginning. Archḗ
denotes an act. cause, as in Col. 1:18; Rev. 3:14 (cf. Rev. 1:8;
21:6; 22:13). Christ is called "the beginning" because He
is the efficient cause of the creation; "the head" because
He is before all things, and all things were created by Him and for
Him (John 1:1-3; Col. 1:16-17; Heb. 1:10). Archḗ
may also mean the pass. beginning of something, as the beginning of a
line, road, and so forth The line or road is conceived in one's mind,
but where he touches the paper to draw the line is the pass.
beginning of the line (Mat. 19:8; Mark 1:1; 10:6; 13:8). Archḗ
also means the extremity or outermost point (Acts 10:11; 11:5); rule,
authority, dominion, power (Luke 20:20; 1Cor. 15:24).
and...
see above.
the
ending,...
τέλος
télos;
gen. télous,
neut. noun. An end, term, termination, completion. Particularly only
in respect to time.
(I)
Generally, with the gen. (Luke 1:33; 1Cor. 10:11; 2Cor. 3:13, unto
the end of the transient shining of Moses' countenance cf. 2Cor. 3:7;
Heb. 7:3; 1Pet. 4:7; Sept.: Dan. 11:13). With the gen. implied (Mat.
10:22; 24:6, the end of all things or this generation [cf. Mat.
24:14]; 24:13; Mark.13:7, 13:13; Luke 21:9, of the completion of the
divine plan; John 13:1, of life). To the end of life (1Cor. 1:8;
2Cor. 1:13, héōs
télous
[héōs,
until]; with méchri,
as far as, till the end (Heb. 3:6, 3:14); with áchri,
as far as, until the end (Heb. 6:11; Rev. 2:26). In 1Cor. 15:24, the
end of the work of redemption which is the entrance into heaven, the
last or remainder of the dead in Christ. In an absolute sense, with
échō,
to have, to have an end means to be ended, figuratively to be
destroyed (Mark 3:26). Adv. in the acc., tó
télos
means finally, at last (1Pet. 3:8). With the prep. eis,
in, unto the end particularly to the end, continually, perpetually,
forever (Luke 18:5; 1Th. 2:16; Sept.: Job 14:20; Psm. 79:5; 103:9).
(II)
Figuratively it means end, event, issue, result (Mat. 26:58; Jas.
5:11, the issue or event which the Lord gave). Followed by the gen.
of person or thing, meaning final lot, ultimate fate (Rom. 6:21-22;
2Cor. 11:15; Php. 3:19; Heb. 6:8; 1Pet. 1:9; 4:7, 4:17; Sept.: Ecc.
7:2). Of a declaration, prophecy, accomplishment, fulfillment (Luke
22:37, "have an end," are fulfilled). In 1Cor. 15:24; Heb.
7:3, the goal reached, the beginning of a new order of things.
saith...
λέγω
légō;
fut. léxō.
Originally to lay or let lie down for sleep, to lay together, i.e.,
to collect. Finally to lay before, i.e., to relate, recount; and
hence the prevailing Attic and later meaning of to say, speak, i.e.,
to utter definite words, connected and significant speech equal to
discourse. It thus differs in some instances from laléō,
to utter sounds, which may refer only to words spoken and not to
their connected sense. In the NT:
(I)
To lay before, i.e., to relate such as a parable, to put forth,
propound, with the dat. of person (Luke 18:1. See also Luke 13:6).
With the prep. prós,
to someone (Luke 12:41; 14:7). Of events, to narrate, tell, with the
dat. (Luke 9:21). With prós,
to, and the acc. (Luke 24:10).
the...
ὁ
ho;
fem. hē,
neut. tó,
def. art. Originally a demonstrative pron. meaning this, that, but in
Attic and later usage it became mostly a prepositive art. The.
(I)
As a def. art., the, that, this (Mat. 21:7; John 6:10; 7:40; Gal.
5:8; Col. 4:16 [cf. Rom. 16:22; 1Th. 5:27]). Of this or that way
(Acts 9:2; 19:9, 19:23; 24:22 [cf. Acts 22:4]).
(II)
The neut. art. tó
is often applied in a similar sense in Luke 22:2 with pṓs,
how, tó
pṓs,
meaning "how [literally, the how] they might kill Him" (cf.
Luke 22:4; 19:48; Acts 4:21). Also similarly with tís
in Luke 9:46, meaning a dispute arose among them, namely, who should
be the greatest of them (cf. Luke 22:24). Similarly in Mark 9:23,
"And Jesus said unto him [this, or thus], If thou canst
believe."
(III)
Used as an emphatic, hē
parthénos,
"the
virgin" (a.t., italics added [Mat. 1:23]); ho
huiós,
son, ho
hoiṓs mou,
my son; ho
agapētós,
the beloved one, my beloved Son (Mat. 3:17).
(IV)
It is prefixed to the noun when used for the voc. case as in Luke
8:54; Rom. 8:15.
(V)
Used in an explanatory or exegetical manner as "to wit,"
"that is to say" (Rom. 8:23).
Lord...
κύριος
kúrios;
gen. kuríou,
masc. noun from kúros
(n.f.), might, power. Lord, master, owner. Also the NT Gr. equivalent
for the OT Hebr. Jehovah. See kuróō,
to give authority, confirm, which is also from kúros
(n.f.).
(I)
Generally:
(A)
As the possessor, owner, master, e.g., of property. Spoken of a
husband (1Pet. 3:6; Sept.: Gen. 18:12). Followed by the gen. of thing
and without the art., lord, master of something and having absolute
authority over it, e.g., master of the harvest (Mat. 9:38; Luke
10:2); master of the Sabbath (Mat. 12:8; Mark. 2:28).
(B)
Of a supreme lord, sovereign, e.g., the Roman emperor (Acts 25:26);
the heathen gods (1Cor. 8:5).
(C)
As an honorary title of address, especially to superiors, equivalent
to mister, sir, as a servant to his master (Mat. 13:27; Luke 13:8); a
son to his father (Mat. 21:30); to a teacher, master (Mat. 8:25; Luke
9:54, equal to epistátēs,
superintendent, commander. See Mat. 7:21-22; Luke 6:46); to a person
of dignity and authority (Mark 7:28; John 4:11, 4:15, 4:19, 4:49); to
a Roman procurator (Mat. 27:63). When addressing someone respectfully
(John 12:21; 20:15; Acts 16:30; Sept.: Gen. 19:2; 23:6, 23:11,
23:15).
(II)
Spoken of God and Christ:
(A)
Of God as the supreme Lord and Sovereign of the universe, usually
corresponding in the Sept. to the Hebr. Jehovah. With the art. ho
Kúrios
(Mat. 1:22; 5:33; Mark 5:19; Luke 1:6, 1:28; Acts 7:33; Heb. 8:2;
Jas. 4:15). Without the art. Kúrios
(Mat. 27:10; Mark 13:20; Luke 1:58; Acts 7:49; Rom. 4:8; Heb. 7:21;
1Pet. 1:25). With adjuncts, without the art., e.g., Kúrios
ho
Theós,
God, the Lord God, followed by the gen. (Mat. 4:7, 4:10; 22:37; Luke
1:16; Sept.: Ezk. 4:14); Kúrios
Sabaṓth,
Lord Sabaoth,
meaning Lord of hosts, armies, a military appellation of God (Rom.
9:29; Jas. 5:4; Sept.: 1Sam. 15:2; Isa. 1:9); Kúrios
Pantokrátōr,
Lord Almighty or ruler of all (2Cor. 6:18; Sept.: 2Sam. 7:8; Nam.
2:13); Kúrios
ho Theós ho Pantokrátōr,
Lord, the God, the Almighty (Rev. 4:8; 11:17); Kúrios
tṓn kurieuóntōn,
Lord of lords referring to those who are ruling (1Tim. 6:15); Lord of
heaven and earth (Acts 17:24). In a similar manner applied also to
God as the Father of our Lord Jesus Christ (Mat. 11:25, "Father,
Lord of heaven and earth"; Luke 10:21 [cf. Sept.: 2Chr. 36:23;
Ezra 1:2; Neh. 1:5]).
(B)
Of the Lord Jesus Christ: (1)
In reference to His abode on earth as a master and teacher, where it
is equivalent to rhabbí,
rabbi, and epistátēs,
master, superintendent (Mat. 17:4 [cf. Mark 9:5; Luke 9:33]. See John
13:13-14). Chiefly in the gospels before the resurrection of Christ
and with the art. ho
Kúrios,
the Lord, used emphatically (Mat. 21:3; 28:6; Luke 7:13; 10:1; John
4:1; 20:2, 20:13; Acts 9:5; 1Cor. 9:5). With adjuncts, e.g., ho
Kúrios kaí
ho
didáskalos,
teacher, the Lord and the teacher (John 13:13-14); ho
Kúrios Iēsoús,
the Lord Jesus (Luke 24:3; Acts 1:21; 4:33; 1Cor. 11:23). (2)
As the supreme Lord of the gospel dispensation, "head over all
things to the church" (Rom. 10:12; Rev. 17:14); with the art. ho
Kúrios
(Mark 16:19-20; Acts 8:25; 19:10; 2Cor. 3:17; Eph. 5:10; Col. 3:23;
2Th. 3:1, 3:5; 2Tim. 4:8; Jas. 5:7); with the gen. of person, ho
Kúriós mou,
my Lord (Mat. 22:44; Heb. 7:14; Rev. 11:8); without the art., Kúrios
(Luke 1:76; 2Cor. 3:16-17; Col. 4:1; 2Pet. 3:10). With adjuncts,
e.g., with the art., ho
Kúrios Iēsoús
or Iēsoús
ho Kúrios
(Rom. 4:24); ho
Kúrios hēmṓn Iēsoús,
"our Lord Jesus" (1Cor. 5:5; Heb. 13:20); ho
Kúrios Iēsoús Christós,
the Lord Jesus Christ, or Iēsoús
Christós ho Kúrios,
Jesus Christ the Lord (Acts 16:31; Rom. 1:4; 13:14; 1Cor. 1:9); ho
Kúrios hēmṓn Iēsoús Christós,
our Lord Jesus Christ (Rom. 16:18; 1Cor. 1:2, 1:10; Gal. 6:18);
Iēsoús
Christós ho Kúrios
hēmṓn,
Jesus Christ our Lord (Eph. 3:11; 1Tim. 1:2). Without the art.,
Kúrios
Iēsoús
(Rom. 10:9; 1Cor. 12:3, Php. 2:19); Christós
Kúrios,
meaning the Messiah (Luke 2:11); Kúrios
Iēsoús Christós
or Iēsoús
Christós Kúrios,
Jesus Christ Lord (Rom. 1:7; 2Cor. 1:2; 4:5; Php. 1:2); Kúrios
hēmṓn Iēsoús Christós,
our Lord Jesus Christ (Gal. 1:3). In the phrase en
Kuríō,
(en,
in) in the Lord, without the art., used only by Paul and once in Rev.
14:13 referring to the fact that believers are represented as one
with Christ, as members of His body (Eph. 5:30 [cf. 1Cor. 12:27, one
spiritual body of which He is the Head] Eph. 2:20). Hence en
Kuríō,
means: (a)
In the Lord, after verbs of rejoicing, trusting (1Cor. 1:31; Php.
2:19; 3:1). (b)
In or by the Lord, meaning by His authority (Eph. 4:17; 1Th. 4:1).
(c)
In or through the Lord, meaning through His aid and influence, by His
help (1Cor. 15:58; 2Cor. 2:12; Gal. 5:10; Eph. 2:21; Col. 4:17). (d)
In the work of the Lord, in the gospel work (Rom. 16:8, 16:13; 1Cor.
4:17; 9:2; Eph. 6:21; 1Th. 5:12). (e)
As indicating condition meaning one in the Lord, united with Him, His
follower, a Christian (Rom. 16:11; Php. 4:1; Phm. 1:16). (f)
As denoting manner, meaning in the Lord, as becomes those who are in
the Lord, Christians (Rom. 16:2, 16:22; 1Cor. 7:39; Eph. 6:1; Php.
2:29; Col. 3:18).
Deriv.:
kuría,
lady; kuriakós,
the Lord's; kurieúō,
to be lord; kuriótēs,
lordship, dominion.
Syn.:
árchōn,
ruler; despótēs,
despot; pantokrátōr,
almighty; hēgemṓn,
governor, ruler; Kaísar,
Ceasar;
ethnárchēs,
leader of a nation; archēgós,
leader; kosmokrátōr,
world ruler.
Ant.:
hupērétēs,
lower servant; doúlos,
slave; therápōn,
attendant; diákonos,
minister.
See
on Mat. 21:3. The best texts read Κύριος
ὁ Θεὸς
the
Lord
the
God.
Rev., the
Lord
God.
The
point of the verse in Revelation that speaks of Alpha and Omega is
clear: God is the beginning and the end, the first and the last.
The
Hebrew name of God, YHWH, expresses His eternal existence in past,
present, and future. The verse in Revelation seems to allude to this
concept.
In
many christian interpetations of the passage it has been customary to
regard the Alpha and Omega as referring to Jesus. However, if we look
at the text itself, the Alpha and Omega appears distinct from the
image of the glorified Jesus. That distinction can be seen
particularly clearly a few versus earlier: Ref. (Rev. 1:4b - 5a)
which
is, and which was, and which is to come,...
ὁ
ὤν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος
ho
ṓn kaí ho ḗn kaí ho erchómenos.
This phrase is made up of the pres. part. of eimí,
to be (ho ṓn,
the one being), the imperf. of the same verb (ho
ḗn), and the pres. part. of érchomai,
to come, with the def. art. ho,
the, and the connective kaí,
and. It means the One being and the One who had been, and the One
coming (Rev. 1:4, 1:8; 4:8; 11:17; 16:5). This is used to indicate
that God is timeless.
Ho
erchómenos
is the pres. part. of the mid. deponent érchomai,
to come. A literal translation is "the coming One" (a.t.).
This does not exclude the fact that He came at different times and in
different ways speaking to His creation (Heb. 1:1-2). He came, He is
here, and He will yet keep coming in ways peculiar and necessary for
the execution of His eternal plan until He creates a qualitatively
new (kainós)
heaven and new earth (Rev. 21:1). The Bible does not teach Deism.
(This is the teaching that there is a God but that He has nothing to
do with His creation.) It rather teaches Theism,
which is that God who keeps in touch with and sovereignly controls
all things (Col. 1:17). God will finally intervene through His Son,
the Lord Jesus, to ultimately realize His eternal purposes. At
Christ's return all men will stand before God in judgment and receive
their due reward (Mat. 16:27; Rom. 2:5-10; 2Tim. 4:1; Rev. 20:11-15).
Maybe the reason why this designation of God as "the existing
One, the One who was, and the coming One" (a.t.) is given only
in the Book of the Revelation is because it is only there that God's
plan of sending Jesus Christ for the final bringing out of justice on
earth is described more fully. See the word ekdíkēsis,
commonly translated "vengeance" or "punishment,"
but which in reality means "bringing out of justice [ek,
out; díkē,
justice]."
(IV)
This declaration of the timelessness of God must be taken as applying
to all three personalities of the Triune God, to God the Father, God
the Son, and God the Holy Spirit.
(A)
On the surface, in its occurrences in Rev., it would appear as
applying only to God the Father. Not so, if the references are
carefully studied. It applies to both the Father and the Son. (1)
In Rev. 1:4, the TR has "grace unto you and peace from God"
(a.t.), and then gives the designation of God's timelessness, "the
existing One, the One who was, and the coming One" (a.t.). The
UBS leaves out the phrase apó
Theoú
(apó,
from; Theoú,
God), which the Majority Text has, and should be translated "from
God [without the def. art., which refers to deity]" (a.t.), the
Triune God (which includes God the Father but not exclusively).
Observe how clearly the other two personalities of the Godhead are
mentioned: "and from the seven Spirits which are before his
throne; and from Jesus Christ . . ." (Rev. 1:4-5). The seven
Spirits here are equivalent to the Holy Spirit. Observe that the same
prep. (apó,
from) is used for both, for God (who is designated as the existing
One, the One who was, and the coming One) and for the seven Spirits,
and again (in Rev. 1:5) referring to Jesus Christ. Grace and peace
derive from the Triune God. (2)
Who is the particular personality of the Trinity described in the
Book of the Revelation as "the coming One" (a.t.)? It is
Jesus Christ. The Revelation closes like this: "He which
testifieth these things saith, Surely I come quickly [tachú,
suddenly]." And what is John's reply? "Amen. Even so come,
Lord Jesus" (Rev. 22:20). In Rev. 1:7, John says, "Behold
he cometh with clouds; and every eye shall see him, and they also
which pierced him. . . ." There is no doubt that this refers to
the Lord Jesus. In Rev. 1:8 it is the Lord Jesus who asserts His
divine titles, "the Alpha and the Omega, the beginning and the
ending [TR], saith the Lord [kuriós
ho Theós,
the Lord God, UBS), which is, and which was, and which is to come,
the Almighty." Here Jesus Christ is speaking, assuming all the
glory which belongs to God the Father as if confirming what He had
stated when on earth: "I and my Father are one [hén,
the neut. of heís,
one, making it to mean one in substance, power, glory, but not one
personality]" (John 10:30). The same Christ speaking as the
God-man said, ". . . my Father is greater than I" (John
14:28). In Rev. 1:8, he calls Himself the pantokrátōr,
ruler of all, for that is how He is presented throughout Revelation
in regard to His Second Advent.
Of
these two instances (Rev. 1:4, 1:8), the claim of deity being beyond
time must apply both to God the Father and to the eternal Son who has
always been in the bosom of the Father. It is in His glory that He
will return (Mat. 25:31).
(B)
The third occurrence of the phrase (although slightly different) is
in Rev. 4:8. The scene of Rev. 4:5, is located in heaven (1Th.
4:15-17). Jesus is surrounded by His saints and the ascription of
praise found in Rev. 4:8 is to Him: "Holy, holy, holy, Lord God
Almighty." And then follows: ho
ḗn kaí ho ṓn kaí ho erchómenos,
the One who had been, and the One being, and the coming One. In the
previous two occurrences, the phrase started with the pres. part ho
ṓn,
the One being, while here it starts with the imperf. ho
ḗn,
the One who had been. Why? Possibly because of the desire of the now
heavenly worshipers wanting to identify the One on the throne as the
One who had been on earth, the same Lord Jesus whom they believed on
while on earth.
(C)
The fourth occurrence is in Rev. 11:17 (TR), which presents us with
the return of Jesus, the resurrection and worship of the saints in
heaven, and their prayer of thanksgiving: ". . . We give thee
thanks, O Lord God Almighty, which art, and wast, and art to come;
because thou hast taken to thee thy great power, and hast reigned."
The same majestic sovereign characteristics are ascribed to the Lord
Jesus here too. The phrase in the TR is exactly the same as in Rev.
1:4, 1:8 and so the ascription "Lord God . . . the Almighty"
is almost the same as in Rev. 1:8. The UBS omits the expression
"[which] art to come" evidently because at this point
Christ has already come and such a designation would no longer apply.
(D)
In Rev. 16:5, in the execution of the judgment of the third bowl, we
have the angel of the waters saying, ". . . Thou art righteous,
O Lord, which art, and wast, and shalt be, because thou hast judged
thus." Here the phrase in the TR is ho
ṓn kaí ho ḗn kaí ho esómenos.
The only difference is that it has esómenos
(which is the fut. part. of eimí,
to be), instead of erchómenos
(as in Rev. 1:4, 1:8; 4:8; 11:17). The events described under the
figure of bowls in Rev. 16 occur at the end of the Great Tribulation
and take a very short time, maybe only a few days. Therefore, the
Lord Jesus is no more described as ho
erchómenos
(the coming One) as before, but as the One about to be here. The UBS
and Majority Text have ho
hósios
(hósios,
sacred), the sacred One. If we take this text, it must be remembered
that Jesus' body was called hósios,
incapable of experiencing corruption at death as ours does (see Acts
2:27, 2:31; 13:35, 13:37 [cf. Psm. 16:8-11]).I)
The first expression (ho
ṓn)
declares that there has never been a time when God was not existent,
hence He is self- existent. If we translate ho
ṓn
"who is," then we acknowledge His present existence only.
See how the same pres. part. is used in John. 1:18 to express the
eternal and unbroken relationship of the Son to the Father as two
coequal and co-eternal personalities of the Triune God. "God
[anarthrous meaning divine essence] no one has ever seen, the one and
only Son who has always been ho
ṓn
in the bosom of the Father, He Himself explained Him." (a.t.)
The first part. ho
ṓn
affirmatively answers the question, "Has God always been
around?"
(II)
The second expression (ho
ḗn)
answers the question, "since when has God been around?"
(a.t.). The imperf expression ho
ḗn,
the One who had been, takes us back all the way before the beginning
of creation, to which He gave existence, He Himself having been
self-existent. This is the same verb used three times in John 1:1 and
translated "was." "In the beginning was the Word, and
the Word was with God, and the Word was God." The imperf. tense
of the first declaration takes us back to a time before the passive
beginning or the creation. A more adequate translation of ḗn
in this context would be "before there was any beginning, the
Word [Christ in His eternal spiritual essence] had been" (a.t.).
This is a declaration of the co-eternity of the Son with the Father.
The Son's relationship with the Father must not be taken as dormant
but active as indicated by the prep. prós
in the phrase prós
tón Theón
(prós,
toward; tón,
acc. art., the; Theón,
God). Here the word Theós
with the def. art. must be taken as referring to the Father to agree
with the declaration of John 1:18, "ho
ṓn eis tón kólpon toú Patrós,"
(eis,
in, but indicating individuality and active relationship, in contrast
to en,
in, which would have indicated passivity and control of the Son by
the Father; tón,
acc. art., the; kólpon,
bosom; toú,
gen. art., the; Patrós,
the gen. of patḗr,
Father), "the One being in the bosom of the Father" (a.t.).
In John 1:1, the Father is called "the God" (a.t.) and the
prep. prós
agrees with the eis
of John 1:18.
the...
see above.
Almighty...
Used
only once outside of Revelation, in 2Cor. 6:18, where it is a
quotation. Constantly in the Septuagint.
We
see here that God the Father, God the Word, and God the Holy Spirit
are all three eternal. They each have no beginning and no end. Their
Spirit is one. Their embodiment's are three.
Come,
the Almighty... Indicates the power of the Godhead as being unlimited
and omnipotent, omnipresent, omniscient. There is no other power.
This word indicates power beyond human imagination. Jesus is equal to
the Father and the Holy Spirit. All three are the Spirit of God. They
have separate personalities. This is Jesus speaking when He says I am
Alpha and Omega, the beginning and the ending. It is red in my Bible
indicating Jesus' own spoken words. This leaves no doubt who He is.
It
will be observed that after the word Lord we have interposed a comma
not found in either the Authorized or the Revised Version. On various
other occasions we shall have to do the same, and the call to do so
arises partly from the connection of the thought, partly from St.
John’s love of that tripartite division of an idea which has been
already spoken of. The former does not lead us to the Father; it
leads us, on the contrary, to the Son. He it is Who has been
described immediately before, and with Him the description which
follows is to be occupied. No doubt the thought of God, of the
Father, lies immediately behind the words. No doubt also the Son can
do nothing of Himself, but what He seeth the Father doing; yet what
things soever He doeth, these the Son also doeth in like manner. By
the Son the Father acts. In the Son the Father speaks. The Son is the
manifestation of the Father. The same Divine attributes, therefore,
which are to be seen in the Father, are to be seen in the Son. Let us
hear Him as He seals His intimations of coming judgment with the
assurance that He is God, who has come who is and who is to come, the
Almighty.
The
salutation closes with a reminder of Christ as the eternal One, the
Alpha and the Omega,
the first and last letters of the Greek alphabet also used in Rev.
21:6; 22:13). He is further described as the One who
is, and who was, and who is to come
(cf. Rev. 4:8; 11:17), the
Almighty.
The Greek word for Almighty is pantokratōr,
the all-powerful One. It is used 10 times in the New Testament, 9 of
them in Revelation (2Cor. 6:18; Rev. 1:8; 4:8; 11:17; 15:3; 16:7,
16:14; 19:6, 19:15; 21:22). The major revelation of the entire book
is referred to in these salutation verses.
