‘”I am the Alpha and the Omega, the Beginning and the End,’ says the Lord, ‘who is and who was and who is to come, the Almighty‘”
God now signs the Book of Revelation. No other book of the Bible has the imprimatur of God. This is God’s autograph. Jesus signs in as God Almighty.
I am the Alpha
The “Alpha” is the first letter of the Greek alphabet. The New Testament uses Alpha as the first in a series with the idea of significance or importance. Secular literature designated Alpha and Omega as the entire universe. This title could mean that Jesus holds dominion over the entire universe. He is the “A” and “Z” of everything. Revelation uses Alpha and Omega of both the Father (21:6; cf. 22:13) and the Son (1:17; cf. 2:8).
Alpha then is a title of Christ (1:8,11; 21:6; 22:13). It is both a designation of God (1:8; 21:6) and of Christ (22:13) with the same parallel (first and last). This affirms the deity of Christ. What the Holy Spirit applies to the Father, He applies to the Son. These terms refer to the eternal God. It comprehends His dynamic activity in all creation.
“For of Him and through Him and to Him are all things, to whom be glory forever. Amen” (Romans 11:36).
and the Omega,
Omega is the last letter of the Greek alphabet. God is the end of all things. God is both the beginning (Alpha) and the end of all things. God is both the source and the goal of all creation. Nothing transcends Him. He is absolute God. Omega figuratively means “last.” God is both the beginning and the end of all things. God’s glory is the goal of all creation.
The title Alpha and Omega refers to the all-comprehensiveness of Christ (Revelation 1:8,11; 21:6; 22:13). He is all-inclusive in His sphere of authority and status. Only John uses this name for God (1:8; 21:6). He also applies this term to Jesus (22:13; cf. 1:17; 2:8). Jesus calls Himself “Alpha and Omega” four times in the Book of Revelation.
the Beginning and the End, says the Lord,
The use of Alpha and Omega with the “first and last” defines its meaning. God is the beginning and the end of all things. “First and last” occurs in Isaiah 41:4; and 44:6.
This statement is similar to “Alpha and Omega.” Jesus is the start and finish (1:17; 21:6).
“Looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God” (Hebrews 12:2).
Jesus originates and consummates our faith.
Principle:
Jesus Christ is the goal of all creation.
Application:
The purpose of creation is that we recognize God’s glory in the world. That is the purpose of our individual lives. We should make God known to the world for what He is. His glory is majestic; we should make it majestic to those we know.
Dear Richison,
In the face of Christ is the glory of God. Christ is the goal of all creation and Him being the Alpha and the Omega, the Beginning and the End,’ who is to come, the Almighty, Then He is God.
MAY I Kindly ask, is He the Father externally God who spoke to Moses in that burning bush? Is He the same God of Abraham who was manifest in the flesh died on that cross rose on the third day and ascended to His Majestic throne? Is He the one who will come again to take us up to Himself?
My brother I was born a Muslim. by God’s grace I am a child of God. I love Chris Jesus as my personal saviour and Lord. It is my deep heart desire to Know Christ, His work and to make Him known.I am a man under authority and under me, I have quite a number of men and women who are also eager disciples.
With Love
EDWARD
Edward, thanks again for your comments.
I would not use the title “Father” because that confuses the first person of the Trinity and the second person. The appearing of Christ in the burning bush is what we call a “theophany” (a physical appearing of God). All theophanies are christophanies, that is, all appearances of God in the Old Testament is Christ, not the Father.
Christian theology states that God is one in essence (that is, there are not three gods but all three share the same attributes) but three in person (the Father, Son, and Holy Spirit who share the one essence). Remember Jesus said, “Before Abraham was, I am.” He is speaking there of his deity. We should never confuse Jesus’ deity and humanity. He was undiminished deity and perfect humanity. His humanity was located in one spot on earth in Palestine. His deity is everywhere present, all knowing, all powerful.
thanks. Please Bear with me,when Christ Came in a human Body (John 1:1,14)was that also a theophany? What about God's fullness in Him?
Edward, thanks again for your blog.
The word "theophany" is classically used for a manifestation of God in the Old Testament. In the strict sense the birth of Christ was not a theophany. However, in a looser sense, Christ in His person manifested God personally to men. In that sense we can say He was God manifested to man (not His physical but His person).
Edward, also, when Christ became a man He set aside the voluntary use of His incommunicable attributes (attributes which only God has–everywhere present, all knowing, all power, etc.). Communicable attributes are attributes which God shares with man such as love, justice, etc. His incommunicable attributes did not cease to exist or He would have ceased to be God but He set aside the voluntary use of those incommunicable attributes while in His humanity on earth.
The Father is not a Son as vice versa So, they are different spirit being.The father is above all. 1 cor. 15:24…
herminio, the Trinity is one in essence but three in person. There are not three everywhere presences but one. However, as stated here, the Son is the “Almighty.” See next study: http://versebyversecommentary.com/revelation/revelation-18b/
Hi Grant,
I have a KJV that indicates that Jesus is speaking in Rev: 1:8.
When I pointed this out to a JW he said that that is not true. Can you please help me understand why he would be incorrect in saying that Jesus Christ is not the Almighty. Thanks in advance.
Robert, verse 8 refers to Christ. ‘I’ is emphatic here. Jesus is speaking both here and in 21:6. The references to Alpha and Omega refer to Jesus as being God’s revelation to men in written form. Jesus is also spoken of as the Word of God (19:13). It is the Scriptures that bear witness to Christ (John 5:39). The one speaking here is called the Lord God (1:8). Go back to verse 7. Clearly it is Jesus Christ who was “pierced” (1:7) and the one “who is coming” (1:7). In verse 8 the passage continues stating again that He is to come (1:8). This ties verses 7 and 8 together tightly. It is one and the same person in both verses. Since it is Jesus Christ in verse 7 who “is coming” (1:7), it is also Jesus Christ in verse 8 who is to come (1:8). Jesus Christ is therefore the Alpha and the Omega (1:8), and therefore the Lord God (1:8). In addition, the phrase the Almighty (1:8) is clearly another powerful title of deity. Jesus Christ rightly bears both these titles. “The saying ‘who is, who was, who is to come,’ with the addition of ‘the Almighty,’ occurs as a fourfold attestation of God’s deity, eternity, presence, and power (1:8; 4:8).
For further development of this go to Bass, R. E. (2004). Back to the Future: a study in the book of Revelation (p. 83). Greenville, SC: Living Hope Press.
I hope you understand jesus is the only God there is. He is the father. God is are father. Do not ÷God he is the holy one. Not the holy three. That’s adding your words
Michael, the following is a summary of the subject:
One God. The central teaching of Judaism called the Shema proclaims: “Hear, O Israel: The LORD our God, the LORD is one” (Deut. 6:4). When Jesus was asked the question, “What is the greatest commandment?” he prefaced the answer by quoting the Shema (Mark 12:29). In spite of his strong teaching on the deity of Christ (cf. Col. 2:9), the apostle Paul said emphatically, “there is but one God, the Father, from whom all things came and for whom we live” (1 Cor. 8:6a). From beginning to end, the Scriptures speak of one God and label all other gods as false (Exod. 20:3; 1 Cor. 8:5–6).
The Bible also recognizes a plurality of persons in God. Although the doctrine of the Trinity is not as explicit in the Old Testament as the New Testament, nonetheless, there are passages where members of the Godhead are distinguished. At times they even speak to one another (see Ps. 110:1).
The Father Is God. Throughout Scripture God is said to be a Father. Jesus taught his disciples to pray, “Our Father in heaven” (Matt. 6:9). God is not only “our heavenly Father” (Matt. 6:32) but the “Father of our spirits” (Heb. 12:9). As God, he is the object of worship. Jesus told the woman of Samaria, “Yet a time is coming and has now come when the true worshippers will worship the Father in spirit and truth, for they are the kind of worshippers the Father seeks” (John 4:23). God is not only called “our Father” (Rom. 1:7) many times but also “the Father” (John 5:45; 6:27). He is also called “God and Father” (2 Cor. 1:3). Paul proclaimed that “there is but one God, the Father” (1 Cor. 8:6). Additionally, God is referred to as the “Father of our Lord Jesus Christ” (Rom. 15:6). Indeed, the Father and the Son are often related by these very names in the same verse (Matt. 11:27; 1 John 2:22).
The Son Is God. The deity of Christ is treated below in the section on attacks on the Trinity and most extensively in the article Christ, Deity of. As a broad overview it should be noted that:
Jesus claimed to be Yahweh God. YHWH; translated in some versions Jehovah, was the special name of God revealed to Moses in Exodus 3:14, when God said, “I AM WHO I AM.” In John 8:58, Jesus declares: “Before Abraham was, I am.” This statement claims not only existence before Abraham, but equality with the “I AM” of Exodus 3:14. The Jews around him clearly understood his meaning and picked up stones to kill him for blaspheming (see Mark 14:62; John 8:58; 10:31–33; 18:5–6). Jesus also said, “I am the first and the last (Rev. 2:8).
Jesus took the glory of God. Isaiah wrote, “I am the LORD [Yahweh], that is my name; I will not give to another, or my praise to idols” (42:8) and, “This is what the LORD [Yahweh] says … I am the first, and I am the last; apart from me there is no God” (44:6). Likewise, Jesus prayed, “Father, glorify me in your presence with the glory I had with you before the world began” (John 17:5). But Yahweh had said he would not give his glory to another.
While the Old Testament forbids giving worship to anyone other than God (Exod. 20:1–4; Deut. 5:6–9), Jesus accepted worship (Matt. 8:2; 14:33; 15:25; 20:20; 28:17; Mark 5:6). The disciples attributed to him titles the Old Testament reserved for God, such as, “the first and the last” (Rev. 1:17; 2:8; 22:13), “the true light” (John 1:9), the “rock” or “stone” (1 Cor. 10:4; 1 Peter 2:6–8; cf. Ps. 18:2; 95:1), the “bridegroom” (Eph. 5:28–33; Rev. 21:2), “the chief Shepherd” (1 Peter 5:4), and “the great shepherd” (Heb. 13:20). They attributed to Jesus the divine activities of creating (John 1:3; Col. 1:15–16), redeeming (Hosea 13:14; Ps. 130:7), forgiving (Acts 5:31; Col. 3:13; cf. Ps. 130:4; Jer. 31:34), and judging (John 5:26). They used titles of deity for Jesus. Thomas declared: “My Lord and my God!” (John 20:28). Paul calls Jesus, “the one in whom the fullness of deity dwells bodily” (Col. 2:9). In Titus, Jesus is called, “our great God and savior” (2:13), and the writer to the Hebrews says of him, “Thy throne, O God, is forever” (Heb. 1:8). Paul says that, before Christ existed as a human being, he existed as God” (Phil. 2:5–8). Hebrews 1:5 says that Christ reflects God’s glory of God, bears the stamp of his nature, and upholds the universe. The prologue to John’s Gospel also minces no words, stating, “In the beginning was the Word, and the Word was with God, and the Word [Jesus] was God’ (John 1:1).
Jesus claimed equality with God in other ways. He claimed the prerogatives of God. He claimed to be Judge of all (Matt. 25:31–46; John 5:27–30), but Joel quotes Yahweh as saying, “for there I will sit to judge all the nations on every side” (Joel 3:12). He said to a paralytic, “Son, your sins are forgiven” (Mark 2:5b). The scribes correctly responded, “Who can forgive sins but God alone?” (vs. 7b). Jesus claimed the power to raise and judge the dead, a power which only God possesses (John 5:21, 29). But the Old Testament clearly taught that only God was the giver of life (Deut. 32:39; 1 Sam. 2:6) and the one to raise the dead (Ps. 2:7).
Jesus claimed the honor due God, saying, “He who does not honor the Son does not honor the father, who sent him” (John 5:23b). The Jews listening knew that no one should claim to be equal with God in this way and again they reached for stones (John 5:18). When asked at his Jewish trial, “Are you the Christ (Messiah), the Son of the Blessed One?” Jesus responded, “I am, and you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven” (Mark 14:61b–62).
The Holy Spirit Is God. The same revelation from God that declares Christ to be the Son of God also mentions another member of the triunity of God called the Spirit of God, or Holy Spirit. He too is equally God with the Father and the Son, and he too is a distinct person.
The Holy Spirit is called “God” (Acts 5:3–4). He possesses the attributes of deity, such as omnipresence (cf. Ps. 139:7–12) and omniscience (1 Cor. 2:10, 11). He is associated with God the Father in creation (Gen. 1:2). He is involved with other members of the Godhead in the work of redemption (John 3:5–6; Rom. 8:9–17, 27–37; Titus 3:5–7). He is associated with other members of the Trinity under the “name” of God (Matt. 28:18–20). Finally, the Holy Spirit appears, along with the Father and Son, in New Testament benedictions (for example, 2 Cor. 13:14).
Not only does the Holy Spirit possess deity but he also has a differentiated personality. That he is a distinct person is clear in that Scripture refers to “him” with personal pronouns (John 14:26; 16:13). Second, he does things only persons can do, such as teach (John 14:26; 1 John 2:27), convict of sin (John 16:7–12), and be grieved by sin (Eph. 4:30). Finally, the Holy Spirit has intellect (1 Cor. 2:10, 11), will (1 Cor. 12:11), and feeling (Eph. 4:30).
That the three members of the Trinity are distinct persons is clear in that each is mentioned in distinction form the others. The Son prayed to the Father (cf. John 17). The Father spoke from heaven about the Son at his baptism (Matt. 3:15–17). Indeed, the Holy Spirit was present at the same time, revealing that they coexist. Further, the fact that they have separate titles (Father, Son, and Spirit) indicate they are not one person. Also, each member of the Trinity has special functions that help us to identify them. For example, the Father planned salvation (John 3:16; Eph. 1:4); the Son accomplished it on the cross (John 17:4; 19:30; Heb. 1:1–2) and at the resurrection (Rom. 4:25; 1 Cor. 15:1–6), and the Holy Spirit applies it to the lives of the believers (John 3:5; Eph. 4:30; Titus 3:5–7). The Son submits to the Father (1 Cor. 11:3; 15:28), and the Holy Spirit glorifies the Son (John 16:14).
Geisler, N. L. (1999). Trinity. In Baker encyclopedia of Christian apologetics (pp. 730–732). Baker Books.
Sabellianism or modalism by liberal theologians and united Pentecostals (Jesus only) is a heresy that has been around a long time.