I am the Alpha and the Omega, says the Lord God, who is and who was and who is to come, the Almighty (Rev 1:8).
By Stephen W. Hiemstra
Revelation is a mysterious book. The metaphorical language in Revelations makes it a difficult book to understand. The question arises whenever an artist paints a picture: what colors does he favor?
The Apostle John is unique when he says that he is speaking prophetically (Rev 1:3). We should not be surprised about this because the New Testament word for prophet is really apostle—the sent one. The confusion arises because we normally define a prophet in the narrow Greek sense of the word as someone who forecasts the future. Hebrew prophets also do this but a Hebrew prophet’s job description is defined covenantally. A prophet is someone who either introduces a covenant (like Moses) or reminds people of their obligations under a divine covenant and the consequences of covenantal disobedience (like Elijah).
Biblical covenants are modeled after ancient treaties. The full description of a covenant contains these parts: A title or preamble, historical prologue, stipulations, deposition and regular reading, witnesses, blessings and curses. If the stipulations (laws articulated in the covenant) are kept, then the covenant provides for blessings. If not (sin under the covenant), then the covenantal curses are evoked. The five major Old Testament covenants are: Adamic/creation covenant (Genesis 1-2), the Noahic/recreation covenant, (Gen 9:1-17), the Abrahamic covenant (Gen 15), the Mosaic covenant (Exod 20-24), and the Davidic covenant (2 Sam 7:1-17).
The Apostle John paints his picture of the future focusing on allusions to two covenants: the Adamic/creation covenant and the Davidic covenant. For example, John writes: To the one who conquers I will grant to eat of the tree of life, which is in the paradise of God (Rev 2:7). This is an obvious reference to Eden in Genesis 2:9. The Davidic covenant is likewise brought to mind every time John mentions words like reign or kingdom or takes images from the Prophet Daniel who likewise evokes many images of kingly power. Revelation evokes an image of an uncreation event as the end-times draw near and we find ourselves in a new relationship with animals and exotic creatures, like angels, and a new kingdom (Isaiah 65:25).
The New Covenant
What about the New Covenant that we have in Christ? Covenantal language is all over the New Testament, but is especially obvious in the book of Matthew. One outline is: preamble (Matt 1:1,21), prologue (Matt 1-3), stipulations (Matt 5:18-20,14:28-29, 17:9, 19:16-21, 22:36-40, and 28:18-20), reminder (Matt 26:26-28), witnesses (Matt 1:1-17, 1:18-2, 3, 3:17,17:5), blessings (Matt 5:3-11), curses (Matt 23:13-30, 26:24).
Can you identify the covenantal language in Revelations that Apostle John uses to outline his version of the new covenant in Christ?
1. Do you have questions from last week? Did any important events happen in your life this week? Do you have any thoughts that you would like to share?
2. What is the purpose of the Book of Revelation? What is the basic theme of chapter 1? (vv. 1, 19)
3. Who is it addressed to and by whom has it been delivered? (vv. 1, 4, 9)
4. How does John describe himself? (vv. 1, 9-11)
5. What is a prophet? What is the point of prophecy? (vv.2-3, 9-11, 19)
6. Who is Jesus Christ? (vv. 5-7, 12-16)
6. What genre(s) does John write in? (vv. 1, 4, 10)
7. Seven churches are named? Who are they? Where are they? (vv. 4, 11)
8. What is the significance of the number seven? (vv. 4, 12, 16, 20)
9. How do you interpret verses 4-6?
10. Read Daniel 7:13. Where else have we seen this verse cited? What is the significance of this reference? (Matt 26:64) (vv. 13-15)
11. Read Zechariah. 12:10. How do you interpret this verse?
12. What is significant about verse 8?
13. Who is writing this epistle? From where is he writing? When? (vv. 9-10)
14. What are the lampstands? What is their purpose? (vv. 12-13, 20)
15. What are the keys? (v. 18)
Niehaus, Jeffery. “Covenant and Narrative, God and Time” pages 535-59 of Journal of the Evangelical Theological Society. 53:3, 2010.
You are the alpha and omega; the beginning and the end; the one who is, who was, and who is to come (Revelation 1:9). For you created heaven and earth for your glory and we praise you for their beauty and our creation (Psalm 19).
Make your presence especially known among us for our eyes are heavy with tears and our ears barely hear. With heavy hearts we, your people, stand before you today confessing our sins and our doubts but confident of the love of Christ.
We thank you for sharing this friend with us during his season of life. We praise you for his compassion, his quiet dignity and devotion to family, his constant smile and companionship, and his daily presence in our lives.
In the power of the Holy Spirit, grant us a season of grief with his passing. Open our hearts; let us cry; help us feel and express our loss.
Place your hedge of protection around us as we grieve. Protect our persons and our spirits; protect our relationships; protect our jobs. Let us not have to choose between expressing our grief and other things.
May our grief be godly grief until salvation, not worldly grief that leads to sin and death (2 Corinthians 7:10). In our grieving, let us be like Job who did not sin in spite of many afflictions (Job 1:13-22). But let us turn to you in our lament, great giver of life, to empty our hearts of the pain, the shame, the guilt, and the grief so that we might once again enter your gates with praise. For we know that you grieved over Lazarus and the widow’s son, and raised them both from the dead even though no words of faith were spoken (John 11:1-46; Luke 7:11-17).
And we know that through Jesus Christ death is not the final answer. And we like Him will one day be raised from death to new life. Remind us daily that: “neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.” (Romans 8:38-39)
In the power of your Holy Spirit, grant us strength to turn to you in our grief, following the example of Christ at Gethsemane (Matthew 26:3), to live life in view of the resurrection and the eternal life that is ours in Jesus Christ (John 3:16).
The heavens declare the glory of God, and the sky above proclaims his handiwork. Day to day pours out speech, and night to night reveals knowledge. There is no speech, nor are there words, whose voice is not heard. (Ps 19:1–3)
By Stephen W. Hiemstra
When I was young, I wanted to be a pilot. I learned to read a map, work with a compass, and navigate by the stars in pursuit of my goal. The idea that God would use a star to guide the wise men to the baby Jesus fascinated me. Equally fascinating is how God reveals himself to us in the creation story. The Bible starts telling us that: “In the beginning, God created the heavens and the earth.” (Gen 1:1) What do these simple words tell us about God?
The phrase—in the beginning—tells us that God is eternal. If creation has a beginning, then it must also have an end. This implies that creation is not eternal, but the God who created it must be. If our eternal God created time, both the beginning and the end, then everything God created belongs to God. Just as the potter is master over the pottery he makes, God is sovereign over creation (Jer 18:4–8). God did not win creation in an arm-wrestling match or buy it online or find it on the street, he created it—God is a worker.
God’s sovereignty is reinforced in the second half of the sentence when it says: God created the heavens and the earth. Here heaven and earth form a poetic construction called a merism. A merism is a literary device that can be compared to defining a line segment by referring to its end points. The expression—heaven and earth—therefore means that God created everything. Because he created everything, he is sovereign over creation; and sovereignty implies ownership.
So, from the first sentence in the Bible we know that God is eternal and he is sovereign. We also know that he is holy. Why? Are heaven and earth equal? No. Heaven is God’s residence. From the story of Moses’ encounter with God in the burning bush (Exod 3:5), we learn that any place where God is becomes holy in the sense of being set apart or sacred. Because God resides in heaven, it must be holy. Earth is not. Still, God created both and is sovereign over both (Rev 4:11).
Genesis paints two other important pictures of God.
The first picture arises in Genesis 1:2; here the breath, or spirit of God, is pictured like a bird hovering over the waters. Hovering requires time and effort suggesting ongoing participation in and care for creation. The Bible speaks exhaustively about God providing for us—God’s provision. Breath translates as Holy Spirit in the original languages of the Bible—both Hebrew (Old Testament) and Greek (New Testament).
The second picture appears in Genesis 2, which retells the story of creation in more personal terms. As a potter works with clay (Isa 64:8), God forms Adam and puts him in a garden. Then, he talks to Adam and directs him to give the animals names. And when Adam gets lonely, God creates Eve from Adam’s rib or side—a place close to his heart.
Genesis 1 and 2, accordingly, paint three pictures of God: 1. God as a mighty creator; 2. God who meticulously attends to his creation; and 3. God who walks with us like a friend. While the Trinity is not fully articulated in scripture until the New Testament, God’s self-disclosure as the Trinity appears from the beginning (Chan 1998, 41).
The Lord’s Prayer casts a new perspective on Genesis 1:1 when Jesus says: “Your kingdom come, your will be done, on earth as it is in heaven.” (Matt 6:10) Because we are created in God’s image, we want our home to modeled after God’s.
 Heaven and earth can also be interpreted as proxies for God’s attributes of transcendence and immanence (Jer 23:23–24; Dyck 2014, 99).
 God’s eternal nature is also defined with a merism: “I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come, the Almighty.” (Rev 1:8)
 This bird (avian) image appears again in the baptismal accounts of Jesus. For example, in Matthew 3:16 we read: “And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him.”
Breath itself is necessary for life—part of God’s provision.