Theme: Revelation 1:7-8

^NAS Revelation 1:7-8 Behold, He is coming with the clouds, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. Even so. Amen. ⁸ “I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come, the Almighty.”

Difficulties – It should be acknowledged at the beginning of this study that these two verses in the Greek text present several exegetical challenges. As a result, there exist varying legitimate interpretations. These scholarly differences, however, do not diminish the truth and the wonder of John’s account.

Key Verse – “These verses contain the first prophetic oracle (wise saying) of the book. The only other one in which God speaks is in 21:5-8.”{Constable}. “Behold” indicates divine intervention: God’s Word speaking authoritatively into His creation. Scholars point out that because of this, this verse summarizes the main features of the revelation to follow. It is in this sense the key verse of the entire book

Old Testament References – Anyone who studies the book of Revelation is struck by the frequency of Old Testament references. The focus of vv. 5b-6 on the redemptive work of Christ leads naturally to the expectation of the glorious day when He will return in triumph and bring history to a close. In Daniel’s vision of the four beasts, the prophet saw one like the Son of Man coming “with the clouds of heaven” (Dan 7:13). Zechariah, another O.T. prophet, prophesied that on the day of the Lord the inhabitants of Jerusalem would “look on the One they have pierced” and “mourn for Him” (Zech 12:10). These two prophetic motifs (repeated themes) are joined by John and adapted to describe the impending advent of the victorious Christ and the response of a hostile world to the revelation of His universal sovereignty. The event is so immediate and certain that John can announce, “Look, He is coming” (3:11; 22:7, 12, 20). Note that, like the man-figure of Daniel 7:13, He comes with the clouds rather than on or in them. Thus the clouds are probably not to be taken as His means of transportation (as in Psalm 104:3). Hort suggests that the rather unusual phrase means that “He compels all the clouds into His retinue.” Isn’t that awesome? In any case, the cloud in Hebrew thought is commonly associated with the divine presence (Ex 13:21; 16:10; cf. Matt 17:5; Acts 1:9). When He comes, His sovereignty will be openly manifested to all, for “every eye will see Him.” The Fourth Gospel indicates that the piercing of Jesus’ side by the Roman soldier fulfilled the Scripture (John 19:37 quoting Zech 12:10). The reference in Revelation, however, should not be limited to that incident or, as in Zechariah 12:10, to the tribes of Israel, but extends to all those of every age whose careless indifference to Jesus is symbolized in the act of piercing. “At His coming all the tribes of the earth (not the twelve tribes of Israel but the non-Christian world represented in terms of ethnic divisions) will mourn for Him. The mourning of Zechariah 12:10-12 was that of repentance, but the mourning of Revelation is the remorse accompanying the disclosure of divine judgment at the coming of Christ (cf. 16:9, 11, 21).” {Mounce}.

“Tribes of the Earth” – “These tribes represent all human beings, not just Jews” {Constable}. “The thrust of v. 7 is that at the imminent return of Christ unbelievers will mourn the judgment that results from their having rejected Him. The final “So shall it be! Amen” combines the Greek and Hebrew forms of strong affirmation (cf. ‘grace and peace’ in v. 4). It is an expression of vigorous approval’” {Mounce}. “With these affirming words, John pleads for the Lord Jesus Christ to return” {MacArthur/TAR}.

“Alpha and Omega” – “In v. 8, the change of speaker is unannounced, as in 16:15; 18:20. Only here and 21:5f. is God introduced as the speaker” {Robertson}: “’I am the alpha and omega,’ says the Lord God.” Contrary to what many may think, the speaker in v. 8, I believe, is God the Father and not Christ (cf. v.4). “The paraphrase of the divine name (YHWH) stems from Exodus 3:14” {Mounce}. “Of the 3 usages of this title in Revelation, 2 refer to God (1:8; 21:6) and 1 to Christ (22:13, though see 1:17, where Jesus is ‘the first and the last) {Osbourne}. “In Revelation both God and Christ identify themselves as ‘the Alpha and the Omega” {Hendriksen}. “In this verse the Lord God puts His signature on the prophecy of the Second Coming recorded in the previous verse” {MacArthur}. “God confirmed the preceding forecast with a solemn affirmation of His eternality and omnipotence. Alpha and Omega are the first and last letters of the Greek alphabet and signify here God’s comprehensive control over all things including time (this may be a merism, a figure of speech in which two extremes represent the whole)” {Constable}. Sovereignty, as it refers to God (and ultimately it refers only to God) means control, the authority todo what He wills with His creation.

Some scholars take a different approach to interpreting “alpha and omega.” Mounce, for example, sees these terms referring not the Greek but to the Hebrew aleph (א) and tau (ת), “which were regarded not simply as the first and last letters of the alphabet, but as including all the letters in between. Hence, the title sets forth God as the sovereign Lord over everything that takes place in the entire course of human history. Knox translates, ‘I am Alpha, I am Omega, the beginning of all things and their end.’ By means of these deceptive titles God is not revealing His eternality for the theological edification of believers, but stressing His timeless sovereignty for the encouragement of Asian Christians who are facing persecution for their faith.”

“Who Is and Who Was and Who Is to Come” – “John strengthened this point further with present, past, and future references (cf. 4:8; 11:17; Heb 13:8): ‘who is and who was and who is to come, the Almighty.’ He is the originator and terminator of all things. God is not only Lord of the future; He is also powerful enough to bring what john just predicted to pass. He is the ‘almighty’” {Constable}. This is a reference to God’s attribute of omnipotence (having unlimited or universal power, authority or force), though some see a more specific explanation: “Although the title occurs extensively throughout the Greek O.T. (the Septuagint), it is found only 12 times in the N.T., and 9 of these occurrences are in Revelation (1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:6, 15:21:22). The Greek παντοκράτωρ (pan-ta-kra-tor) is a regular LXX (the Septuagint) rendering of ‘Yahweh Sebaoth’ (Lord of Hosts) and is the Seer’s favorite title for God. Like the other titles in the verse it is intended to encourage and support believers in a time of crisis. The reference is more to God’s supremacy over all things than to the related idea of divine omnipotence. The later portion of the verse is not spoken by God but about Him” {Mounce}.

All in all, the first eight verses of Revelation comprise a breathtaking picture of the Almighty God of the universe, the same omnipotent God who incredibly lives in you and in me (assuming you are a Christian). How could we ever not trust Him in every circumstance of our lives?

– Professor Thomas A. Rohm