15 - CHAPTER TWELVE

THE APOCALYPTIC NAMES OF CHRIST

“The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John “ (Rev 1:1). The final book of the New Testament offers the fullest revelation of Christ in Scripture. Even its divinely inspired title states its purpose as “The Revelation of Jesus Christ” (Rev 1:1). It is not, therefore, surprising that this book contains over seventy names and titles of Jesus. In reading the Revelation, many people get sidetracked by focusing on obscure symbols or strained interpretations of things to come. But ultimately, when you look at this book, you ought to see Jesus. Note carefully the seventy-two names and titles of Christ in this book. He is called .

Jesus Christ (Rev 1:1), word of God (Rev 1:2), the Faithful Witness, the first begotten of the dead, and the prince of the kings of the earth (Rev 1:5), the Alpha and Omega, the beginning and the ending, the Lord, and the Almighty (Rev 1:8), the first and the last (Rev 1:11), the voice (Rev 1:12), the Son of man (Rev 1:13), he that liveth (Rev 1:18), he that holdeth the seven stars and he who walketh in the midst of the seven golden candlesticks (Rev 2:1), he who was dead and is alive (Rev 2:8), he who hath the sharp sword with two edges (Rev 2:12), the hidden manna (Rev 2:17), the Son of God (Rev 2:18), the morning star (Rev 2:28), he that hath the seven Spirits of God and he that hath the seven stars (Rev 3:1), he that is holy, he that is true, he that hath the key of David, he that openeth and he that shutteth (Rev 3:7), my new name (Rev 3:12), the Amen, the faithful and true witness, and the beginning of the creation of God (Rev 3:14), Lord God Almighty (Rev 4:8), worthy (Rev 4:11), the Lion of the tribe of Judah and the Root of David (Rev 5:5), a Lamb (Rev 5:6), the Lamb that was slain (Rev 5:12), Lord holy and true (Rev 6:10), him that sitteth on the throne (Rev 6:16), the Lamb who is in the midst of the throne (Rev 7:17), him that liveth forever and ever and he who created (Rev 10:6), our Lord (Rev 11:8), his Christ (Rev 11:15), her child (Rev 12:4), a man child (Rev 12:5), the Lamb slain from the foundation of the world (Rev 13:8), Jesus (Rev 14:12), King of saints (Rev 15:3), who art, and wast, and shalt be (Rev 16:5), who hath power over these plagues (Rev 16:9), God Almighty (Rev 16:14), Lord of lords and King of kings (Rev 17:14), the Lord God who judgeth her (Rev 18:8), the Lord our God (Rev 19:1), God that sat on the throne (Rev 19:4), Lord God omnipotent (Rev 19:6), Faithful and True (Rev 19:11), a name written that no man knew (Rev 19:12), the Word of God (Rev 19:13), Christ (Rev 20:4), husband (Rev 21:2), God (Rev 21:7), the glory of God (Rev 21:23), the Lord God of the holy prophets (Rev 22:6), the root and offspring of David and the bright and morning star (Rev 22:16), he who testifieth these things and Lord Jesus (Rev 22:20), our Lord Jesus Christ (Rev 22:21).

John was a climactic writer. Like all good writers, he developed his own style. When he wrote, he did so under inspiration and expressed himself climactically. In his Gospel, he builds his case until the reader comes to the climax of the book and falls on his face to declare with Thomas that Jesus is, “My Lord and my God” (John 20:28). Climactically, he wrote the last of the four Gospels. Climactically, he was the last person to write Scripture. Climactically, his Gospel is the greatest thesis on Christ. Climactically, his book was the last to be recognized as canonical. Climactically, he wrote the last book of the Bible. Climactically, he wrote concerning the last things. In baseball, you have to have a finisher, that is, the relief pitcher. If anyone was God’s relief pitcher, it was the Apostle John. It should almost be expected that John would be the one chosen of God to give such a full and rich description of Jesus in His names. This profusion of names and titles, many highly symbolic in meaning in keeping with the nature of the book, provides a composite portrait of the person of Christ. It is truly a “revelation of Jesus Christ” in His names. It is perhaps the fullest description in the New Testament of the majesty of His Being.

Obviously, within the space limitations of this chapter we cannot study all seventy-two names of Jesus in the final book of the Bible. What we shall do, however, is to examine several groups or principal names of Christ in this book. An examination of these names makes us increasingly aware that Jesus can meet any and every need we might have.

JESUS CHRIST In his brief introduction to the book, John first uses the name “Jesus Christ” (John 1:1) . This is a composite of the personal and official names of Jesus. By the end of the first century, this had become a common way to refer to the Lord. In a sense, it represented a synthesization of the New Testament. Jesus is the predominant name in the Gospels and Acts, whereas Christ is the predominant name in the Epistles, especially the Pauline epistles. We examined both of these names closely in earlier chapters. A Threefold Picture Of Jesus Christ

John goes on to describe “Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth” (Rev 1:5). This introduces in this book the three primary ideas concerning who Christ is. It is typical throughout the writings of John that although he writes in Greek, he thinks in Hebrew. It is not, therefore, surprising that the Revelation should focus on the threefold Messianic office of prophet, priest, and king.

Jesus Christ is, first, the prophet, and John identifies Him so as “the faithful witness.” Jesus came to reveal the Father to mankind and did so perfectly (cf. Mat 11:27). The Greek word translated “witness” here is martus, from which we get the English term “martyr.” Originally, martus meant “a witness” but came to refer to one who died because of his faithfulness in witnessing. It is interesting to note that Jesus Himself later applied this title to a believer in Pergamum named Antipas (Rev 2:13). The implication is that just as Jesus is the faithful witness of the Father to us, so we need to be faithful witnesses of Him to the world. This title must have been very meaningful to John, who was himself exiled on Patmos because of his faithful witness of the things of God. The second of these three titles in Rev 1:5 emphasizes Christ’s role as a priest; He is “the first begotten of the dead. “ In the Epistle to the Hebrews, He who arose became the high priest. Jesus was the first to rise to eternal life. Others had been raised before but later died again. Theologians call these “resuscitations” as opposed to “resurrections.” Also unique concerning the resurrection of Jesus is the fact that He was raised not only to live forever but also to become “a quickening [or life-giving] spirit” (1Co 15:45; Col 1:18).

Thirdly, Rev 1:5 calls Jesus “the prince of the kings of the earth.” Although not denying the sovereignty of Christ now as the authority by which kings rule (Rom 13:1) and the “Lord of all” (Acts 10:36), this book emphasizes His coming dominion upon this earth. In this sense, it is right for John to refer to Jesus not only as “king” but also as “prince.” A man is a prince until he formally assumes office as king. The next monarch of the British Commonwealth is scheduled to be Prince Charles. Even though he is trained to be king and will someday assume the throne of his mother, until Queen Elizabeth dies or surrenders the throne to her son, Charles will remain a prince. At the beginning of the book of Revelation, Jesus is called a prince of kings, but when He comes to establish His kingdom on earth, He is called “KING OF KINGS, AND LORD OF LORDS” (Rev 19:16). HIS ETERNAL COMPLETENESS AND SUFFICIENCY

Another significant grouping of names appears in Rev 1:8. The first of these four titles is the “Alpha and Omega.” This is the Greek expression of a Hebrew idiom that implies completeness. The Jews took the first and last letters of their alphabet to emphasize and express the entirety of a thing. Alpha is the first letter of the Greek alphabet; omega is the last. A similar English expression is “everything from A to Z.” In a sense, this title includes all of the more than 700 names and titles of Jesus (see Appendix where the names and titles of Jesus are listed alphabetically). In the second of this grouping of names, Jesus is identified as “the beginning and the ending.” He is the One who not only pioneers or initiates but also perfects or finishes (cf. Heb 12:2). This title serves to emphasize the absolute sovereignty of Christ over history. He is the Lord of history, its beginning, its ending, and all that lies between. Although He may not yet be sitting on the throne of David in Jerusalem, nevertheless, Jesus has control and a unique way of working through others, even using tyrants and terrorists at times to accomplish His purpose (cf. Rom 8:28).

Thirdly, Rev 1:8 describes Him as “the Lord, which is, and which was, and which is to come.” There could be no more specific statement of the deity and eternality of Christ. This title of Christ parallels Moses’ great affirmation of faith, “From everlasting to everlasting, thou art God” (Psa 90:2). Jesus is eternally contemporary, the “I am” of all times. The writer of the Hebrews speaks of “Jesus Christ the same yesterday, and today, and for ever” (Heb 13:8).

Finally, Jesus here calls himself “the Almighty.” This title probably was not intended to emphasize the omnipotence of Christ, although that attribute of God is certainly implied. Possibly John was thinking in the context of El Shaddai, an Old Testament title of God usually translated “God Almighty.” Are you trusting the Almighty with your problems in life? THE SON OF MAN

More than any other book in the New Testament, the book of Revelation draws from the Old Testament, particularly from the Messianic prophecies of the Old Testament. Much of the first three chapters of the Revelation describes a vision of the resurrected and glorified Jesus and His message to seven churches. In this context, John uses many names and titles, but now John introduces Him as “one like unto the Son of man” (1:13). Most conservative commentators agree that this is a reference to the One Daniel called “the Son of man” (Dan 7:13), who received “dominion, and glory, and a kingdom” from the Ancient of Days (Dan 7:14). When John turned to see the voice that spoke to him, the first things he observed were seven golden candlesticks. These candlesticks were probably not the kind which decorate homes but, rather, the candlesticks used in Jewish worship. They stood about five feet, five inches tall and weighed about one hundred ten pounds each. They branched out on top to hold several candles; thus, many lights produced the one light of the candlestick. Jesus explains that these candlesticks represent seven local churches in Asia (Rev 1:20). It is interesting to note that Jesus was “in the midst of the seven candlesticks-that is, an equal distance from each of them. He was as close to the church in delinquency as He was to the church in revival. Why? Because the whole church is His body.

John pictured Jesus Christ here in the garment of the priest. The vivid description of Christ, as He stood glorified and transfigured before the apostle, tends to emphasize His role as a judge. His head and hair were “white like wool, as white as snow” (Rev 1:14), a symbol of His purity. “His eyes were as a flame of fire” (Rev 1:14)-that is, they burned through the one whom they saw to discern accurately the nature of man. His feet were compared to “fine brass, as if they burned in a furnace” (Rev 1:15). Throughout the Scripture, brass, or more correctly bronze, is offered as a symbol of judgment. His voice is here compared to “the sound of many waters” (Rev 1:15), emphasizing His authority. “Out of his mouth went a sharp two-edged sword” (Rev 1:16), a symbol of the Word of God in its discerning power (cf. Heb 4:12). There was a brilliance about his entire countenance “as the sun shineth in his strength” (Rev 1:16).

There in the presence of the glorified, transfigured Christ John fell prostrate to the ground. Like the Old Testament prophets, John was learning experientially that if you really want to do something for God, it begins in the presence of Jesus Christ. Greatness always begins in the presence of God, not at a seminary or Bible college. This vision of Christ was significant in every detail-from the seven epistles from Jesus to the seven churches in chapters two and three. Each name Jesus used to identify Himself represented His ability to meet the particular need of each church. As we have studied the names of Jesus together, I trust you too have already discovered that whatever your need today, Jesus can meet that need. The first of the seven churches which Christ addressed was the church at Ephesus. This was a commendable church in many respects, but it had begun to wander from its first love. The church needed leadership which would boldly direct the church back to the place from which they had fallen. To that church, Jesus identified Himself as “He that holdeth the seven stars in his right hand” (Rev 2:1). Earlier John had been told that the stars were the angels or messengers-that is, the pastors of the churches (Rev 1:20). The senior pastor of the church at Ephesus needed to be encouraged that he was in the right hand of the Saviour as he undertook to lead the flock in that city. The church at Smyrna was a congregation under intense persecution. Many of their members had already lost their lives because of their faithfulness, and many more would do so in the days to come. They are not criticized in any way by the Lord, only encouraged to remain faithful. To encourage this church, Jesus reminded them He was “the first and the last, which was dead, and is alive” (Rev 2:8).

Unlike the above churches, the church at Pergamum (or Pergamos) was a congregation with a mixed multitude. Some of its members gave no evidence of being saved and committed to the Lord. They were somewhat lax in their standards of personal separation and engaged in activities most of the Christians of that day considered wrong. It was a church that was bending to social pressure to conform to the standard of the world and as a result had begun wandering away from their commitment to Biblical authority. More than anything else, the church needed a “back-to-the-Bible revival.” To this church, Jesus revealed Himself as “he who hath the sharp sword with two edges” (Rev 2:12)-that is, the Word of God. The church at Thyatira was one which would probably have been rejected as a legitimate church by most evangelical definitions today. A prominent woman in the church was introducing several pagan practices into the church, including immorality and idolatry. Of these two named sins, Jesus appears to be most concerned with her refusal to repent of fornication. As a result, He introduced Himself to that church as the Son of God coming in judgment with His burning eyes and bronze feet (Rev 2:18). The next church Jesus addressed was the church at Sardis. It was a very reputable church, but in many respects its reputation was all it had. Some commentators identify this church with the Reformation movement in the seventeenth century. The church is described as dead but still possessing a believing remnant. In many respects, although the Reformers helped the church greatly with their reemphasis upon the doctrines of grace, they failed to be as effective as they could be because they neglected the work of the Holy Spirit. Significantly, Jesus reminded this church that it was “he that hath the seven Spirits of God” who addressed them (Rev 3:1). In many respects, the church at Philadelphia enjoyed the most coveted of circumstances among the seven Asian churches. Again, there is nothing Jesus chose to criticize directly. Although the church was small, it had unprecedented opportunities for service ahead of it. It was a church in the midst of revival and simply needed to be reminded not to allow the revival to degenerate into an emotional fanaticism. To this church He identified Himself as “he that is holy, he that is true, he that hath the key of David” (Rev 3:7). The reference to “the key of David” originates in Isa 22:22 and emphasizes that Christ alone has authority to admit whom He wishes into the kingdom. This church needed truth and holiness, but it also needed to grasp the opportunities that awaited them in reaching their world with the gospel. The church of Laodicea has come to represent the lukewarm compromise often characteristic of many churches today. They needed to be reminded who Jesus was as “the Amen, the faithful and true witness, the beginning of the creation of God” (Rev 3:14). He was to this church the final word, an example that one could be both faithful and true, and a reminder that, as Creator, He knew what was best for His church in Laodicea. THE LION AND THE LAMB

One of the most interesting contrasts of names in Revelation occurs in chapter five, where in the same context Christ is called both “the Lion of the tribe of Juda” and “a Lamb” (Rev 5:5-6). If this combination sounds paradoxical in English, it is even more so in Greek. The word used here for “lamb” is a diminutive and a term of endearment. It is the sort of word a child might use to describe a cute and cuddly baby lamb. And yet, this title is used here in the context of the regal majesty of the Lion of the tribe of Judah, the ruling tribe of Israel.

John here brings together two titles with different emphases to give his readers a fuller understanding of who Jesus is. As the Lion, He is everything the Jews expected in their Messiah. He was the son of David who would rule over Caesar. He was the One coming to establish the kingdom of God on earth. But He was also the Messiah who came to give His life a ransom for many. As such, He is the sacrificial yearling lamb. But He is a lamb with a difference: this lamb had seven horns. A horn was a symbol of power in the Old Testament, and seven was a number of completeness in Scripture. This is the lamb with the fullness of the strength and power of the lion. When Samson sought to give the Philistines a riddle they could not resolve on their own, he said, “Out of the strong came forth sweetness” (Jdg 14:14). Even today, it is uncommon to find strength and sweetness or beauty in the same thing or being. But Jesus manifested both strength and beauty. As we survey the many names and titles of Christ, we note some which emphasize His strength at the same time that others tend to emphasize His gentleness. This is evident in Revelation which emphasizes the fact that God still sits on the throne and will ultimately triumph over the world system: yet, twenty-six times we learn that this God is Jesus the Lamb. The predominant name of Jesus in Revelation is “the lamb.” THE COMING CONQUEROR The plot of the book of Revelation, particularly from chapter four to the end, views Jesus as the legitimate One to possess the title-deed of the world and notes the preparations in Heaven and events on earth which are necessary for Jesus to claim what is rightfully His and to establish His kingdom. This plot reaches a climax in chapter nineteen, where the second coming of Christ in glory is described. In that passage, Christ is identified by five significant names (Rev 19:11-16). The first of these conquering names of Christ is “Faithful and True” (Rev 19:11). Faith/faithfulness and truth are constant themes in the writings of John, Jesus has been identified by these names earlier in Revelation, but for emphasis the compound name appears here at the climax. Right to the end, Jesus is faithful. Right to the end, Jesus is true. This is a tremendous encouragement in time of trial and in those hours when even the finest of Christians begin to wonder, “Is it really worth all this?” Regardless of our circumstances, regardless of our situation, and regardless of how long our circumstances and situation have been like this, Jesus will prove Himself to be faithful and true right to the end. The second name John records in this passage is “a name written, that no man knew, but he himself” (Rev 19:12). This may be one of the most fascinating of all the names of Jesus. Several years ago I became interested in discovering the names of Jesus in Scripture. Originally, I compiled a listing of about 250 names and thought I had exhausted the topic. Yet, as I continued to read and study the Scripture, I came across names that were not on my list. I had heard someone once say that there were 365 names of Christ, one for each day of the year, and wondered whether that was so. To date, I have found over 700 names of Christ, and I am no longer convinced that even this longer list is exhaustive. Each time I discover a new name, I am impressed again by another attribute or aspect of the work of Christ which a name suggests. As much as I want to know all the names of Jesus, I realize that even at the return of Christ there will be an element of mystery about at least one of His names. When we consider all that is involved in each of the names I have listed in the appendix of this book, it is clear there is no limit to all Jesus is in regard to His names. It would be futile even to try to speculate as to the particular significance of this unknown name in Rev 19:12. Its presence in Scripture reminds us again that Jesus has a name for every need, even if we don’t know the name specifically.

Thirdly, Jesus is called “The Word of God” (Rev 19:13). He is the idea or expression of God Himself. This is also one of the birth names of Jesus, and I have dealt more fully with the significance of the logos in my chapter on birth names. A fourth name mentioned in this passage is “Almighty God” (Rev 19:15), which may refer to El Shaddai or, in this context, the omnipotence of God which is an attribute of Jesus.

Finally, John notes the published name embroidered into His garment, “KING OF KINGS, AND LORD OF LORDS” (Rev 19:16). With this title He comes, followed by the armies of heaven, which may be an angelic host or more probably the raptured saints. Although I am not much of a rider on horseback today, I hope someday to ride in that heavenly cavalry behind the King of kings and Lord of lords. This title of Christ emphasizes the absolute sovereignty of Jesus. THE ROOT AND OFFSPRING OF DAVID In the closing verses of this book, Jesus identifies Himself as “the root and offspring of David” (Rev 22:16). This name suggests two ideas in Christ’s relationship with David. The first is that of an old root buried in the ground, which from time to time sends up shoots or “suckers” as they are sometimes called. The sucker draws all its strength and nourishment from the root. Those in charge of orchards are continually watching for these new shoots and pruning them back so that the original fruit tree is not robbed of any nourishment the root might otherwise supply to it. Jesus was David’s source of strength and nourishment, just as a root supplies the shoot with its strength and nourishment. What was true in David’s experience with Christ is also true in the experience of believers today: We derive everything we need from Christ. But Jesus was not only the source of David but also the seed of David. As the offspring of David, He was the legitimate heir to the throne of his father David. He was the qualified candidate in which all the Messianic prophecies concerning David’s greater Son were or shall be fulfilled. He was the Son of David and also David’s Lord (Mark 12:35-37). This title was rich in Jewish heritage, for David was considered the model king of Israel. THE BRIGHT AND MORNING STAR

Again, in identifying another title of Jesus, the Scriptures refer to an image of light. Jesus calls Himself “the bright and morning star” (Rev 22:16). This star is so named because it appears on the horizon just before sunrise. The appearance of the morning star tells us that the “dayspring from on high” is almost here. It is the star of hope for those who are tired of the long night of darkness. And with the Apostle John, we are encouraged by this star to pray, “Even so, come, Lord Jesus” (Rev 22:20).

CONCLUSION

If Jesus were to come to you today and ask, “What could I do for you?” how would you respond? Actually, the question is not hypothetical. He is here and asking. He wants to become more meaningful in your life by revealing Himself in His names to you. I trust you have learned something new about the Lord Jesus Christ in this brief study of His names, but I hope even more that your new knowledge of Jesus goes beyond the intellect. The names and titles of Jesus in Scripture become ever clearer in the context of your experience with the Lord. Don’t be the barrier that prevents Jesus from doing for you what He wants to do in order to make His names a meaningful part of your Christian experience. For Discussion:

1. Why does the last book in the Bible, Revelation, have perhaps more names of Jesus than any other? What is the main theme of this book?

2. Why is Revelation called a climactic book?

3. What is the threefold picture of Jesus in Revelation? Relate it to His threefold anointed offices.

4. Note the contrasting descriptions of Christ as a Lion and Lamb. How do these titles carry out the theme of Revelation? What do these titles tell us about Christ?

5. Name the titles in Revelation that describe Christ as a conqueror. What do these titles tell us about Christ?

6. Explain how Christ is the Root and Offspring of David. 7. Share briefly something new you have learned about the Lord Jesus Christ in this study of His names.