Revelation 22:13

Rev 22:13. Ἐγὼ τὸ ἄλφα καὶ τὸ Ω, πρῶτος καὶ ἔσχατος, ἡ ἀρχὴ καὶ τὸ τέλος, I Alpha and O, the First and the Last, the Beginning and the End[246]) See App. Crit. Ed. ii. on this passage. The Lord Jesus plainly speaks here: and there are three clauses, the first of which we weighed at ch. Rev 1:8, where the Father speaks of Himself; the second we considered at ch. Rev 1:17, where the Lord Jesus speaks of Himself; the third, together with the first, we touched upon at ch. Rev 21:6, where again the Father speaks. Now, in the present passage, the three clauses are accumulated, a most manifest proof of the glory of the Lord Jesus; who testifies concerning Himself both those things which the Father had spoken concerning Himself, ch. Rev 21:6, and those things which He Himself had spoken concerning Himself, ch. Rev 1:17. Is it then one and the same sentiment which is expressed in a threefold form? Nay, something more is contained in it. The clause Α and Ω is as it were the basis of those titles, which we have just noticed, of God and Christ; and it has a kind of general and as it were hieroglyphic force, to be determined by the other titles which follow. This is first spoken by the Father, ch. Rev 1:8; and the second answers to it, in which Christ calls Himself the First and the Last, ch. Rev 1:17. Artemonius, who is excellently refuted by Wolf, translates it, most excellent and most abject. He Himself by Isaiah explains it, as Him, before whom and after whom there is no other God, the Author of salvation. This is at the commencement of the book. At the close, He who sits upon the throne says, I am Α and Ω: and He Himself explains it, the Beginning and the End, ch. Rev 21:6. Then the Lord Jesus says, I Α and Ω: and He also adds the explanation, but a twofold one: for He both repeats that saying of His, the First and the Last, and now, when the throne of God and of the Lamb is in the new Jerusalem, speaking of Himself, He adds that, which the Father had spoken, the Beginning and the End. It is put without the article, πρῶτος καὶ ἔσχατος, and that too in the primary copies; but with the article, ἡ ἀρχὴ καὶ τὸ τέλος, just as τὸ Α καὶ τὸ Ω, which is a remarkable sign of a kind of gradation.

[246] AB Vulg. omit εἰμι: but h Orig. 4,6c, 21b, Cypr. 294, and Rec. Text, support it. A and Clem. have ἄλφα. Bh Vulg. Orig. Cypr. have α: so Rec. Text. A has πρῶτος—ἔοχατος; B Orig. and Rec. Text, ὁ πρ. καὶ ὁ ἐσχ. AB have, with Orig. 4,21b, ἡ ἀοχὴ καὶ τὸ τέλος. Rec. Text omits the articles.—E.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

I am Alpha--Greek, ". . . the Alpha and the Omega." A, B, Vulgate, Syriac, ORIGEN, and CYPRIAN transpose thus, "the First and the Last, the Beginning and the End." ANDREAS supports English Version. Compare with these divine titles assumed here by the Lord Jesus, Rev 1:8, Rev 1:17; Rev 21:6. At the winding up of the whole scheme of revelation He announces Himself as the One before whom and after whom there is no God.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. I am Alpha and Omega] See Clarke on Re 1:8; "Re 1:18".

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(13) I am Alpha . . .—Here (as in Rev_21:6) we should render, I am the Alpha and the Omega, the first and the last, the beginning and the end. (See Note as above, and comp. Joh_1:1; Isa_44:6.) The repetition of these glorious titles is not a mere idle repetition, or designed to give a rhetorical fulness to the peroration of the book: it is closely allied with the preceding thought. The warning has been given that men by continuing in sin (Rev_22:11) are inviting against themselves the law by which act ripens to habit, and habit makes character, and character forms destiny. The moral laws set going by sin work thus:—Retribution is no dream: it is a terrible fact: it is written large over nature. But the eternal laws of God, though righteously ordered, are not God: the refuge from the eternal laws which we invoke against ourselves by our sin is to be found in the Eternal God: “I am the Alpha and the Omega, the first and the last, the beginning and the end.” For those hunted by the wickedness of their own doings, God himself provides a refuge: underneath all laws are the everlasting arms (Deu_33:27). The next verses set the way of refuge and safety before us.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. I am Alpha &c.] Son_1:8 (not 11). There the Father speaks, here the Son.

the beginning &c.] The true order seems to be the first and the last, the beginning and the end.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

I am Alpha and Omega,.... See Gill on Rev 1:8. These characters are all put together here, which are before used in Rev 1:8 and are very pertinently mentioned in this place, when all promises and prophecies, relating to the glorious kingdom of Christ, were just finishing, and that itself was ready to appear, in which Christ alone should be exalted, the mystery of God would be completed, and time itself be no more. The Ethiopic version adds, "the beginning and end of days", or time. A testimony this, of the deity, eternity, infinity, and perfection of Christ.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13 I am Alpha and Omega, the beginning and the end, the first and the last.

Ver. 13. I am Alpha and Omega] And am therefore worthy to be believed in my predictions of future events, which I can easily bring about and effect, since to me all things are present.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

I am Alpha and Omega ... - See the notes on Rev 1:8, Rev 1:11. The idea here is, that he will thus show that he is the first and the last - the beginning and the end. He originated the whole plan of salvation, and he will determine its close; he formed the world, and he will wind up its affairs. In the beginning, the continuance, and the end, he will be recognized as the same being presiding over and controlling all.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

I am alpha and omega. See Chap. i. 8. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

See Poole on "Rev 1:8". See Poole on "Rev 21:6".

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

13. I am Alpha—Assuredly words spoken by no angel.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

I am Alpha and Omega, the Beginning and the End, the First and the Last; the Alpha, etc. Reverse the position of the two last phrases. These words, which appropriately open and close the book, (cf. Rev_1:8) occur (like those in ver. 11 above) continually in Isaiah. (see Isa_41:4 Isa_43:10 Isa_44:6 Isa_48:12) All three titles are here combined, as if to finally gather up into one impressive assertion the titles hitherto used separately. (cf. Rev_1:8, 17 2:8 21:6) "The first title is symbolical; the second is borrowed from the Old Testament; the third is philosophical" ("Speaker"s Commentary"). (See homily on Rev_1:8)

"The First and the Last.

So is Christ. The text is one of those clear, strong statements which compel the mind of him who accepts the authority of Scripture to assign to the Lord Jesus Christ that position of Divine dignity and rank which the Church has ever ascribed to him. He is the First and the Last. Like as some vast mountain, towering aloft into the clouds, is the first object that catches the eye of the voyager on board a ship approaching the land, and, when again she sails, is the last that lingers in his view; so the Lord Jesus Christ, when we approach the study of God"s revelations of himself, is the first Object that arrests our view, as he will be the last when we look back from the ocean of eternity. And as in our illustration, so in him to whom we have ventured to apply the illustration. Not only first and last, but in all the interval between. As the mountain dominates the whole landscape, and is seen from all points, go where we will, so the Lord Jesus Christ occupies and fills up the chief place in our study, no matter from what side we contemplate the ways and works of God. We behold "him first, him midst, him last, him without end." So is it

I IN THE UNIVERSE OF GOD. For:

1. He is first in time. In the beginning was the Word." Ere ever aught was he was.

2. In position and rank. None so great as he. Let all the angels of God worship him.

3. As being the Object of all. Creation is to show forth his glory. Man, to subserve his will. Events, to further his purpose.

4. And he is the Last also. Omega as well as Alpha. When man and the universe, as we now know them, shall have passed away, "his years shall have no end." "They shall perish, but thou remainest.

II IN THE HOLY SCRIPTURES. In their opening statement we read, "In the beginning Elohim created," etc. the plural form suggesting; if it does not declare, the then existence of the Son of God. He is "the Seed of the woman," the promise of whom lights up the first prophecy. The first sacrifice, the first death, speak of him. And from these earliest teachings concerning him right down to the last utterance of the Word of God, in what book, chapter, or page is he absent? Patriarchs saw his day; types told of him; laws led to him; psalmists sung of him; prophets prophesied of him; princes and rulers, and the events which the sacred history records, prepared the way for him; and the New Testament is all of him. He it is who gives unity to the Scriptures, which otherwise would be a mere collection of ancient writings, having no point, or aim, or plan. He is the Keystone of the arch, without which it would have neither symmetry nor strength.

III IN THE LIFE OF THE BELIEVER. He is "the Author and Perfecter of our faith." He begins the work, having made it possible by his death, his resurrection, and the gift of his Spirit. "All things" thus being "ready," he gives regenerating grace, whereby we are grafted into him as our second Adam; then converting grace, leading us to believe; then sanctifying grace; and, finally, grace for the hour of death, grace to meeten us for the Divine presence; and at last glorifying grace. Think, then, all these things being so, what:

1. Must he not be in himself?

2. Ought he not to be to us?

3. Will he be to us if "we will not have him to reign over us"? S.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I am the Alpha and the Omega, the first and the last - Who exist from everlasting to everlasting. How clear, incontestable a proof, does our Lord here give of his divine glory!

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

As if Christ had said, "I am the eternal God, the first cause and the last end of all things; I first made the world, and I will at last put a period to it; and when time shall be no more, they shall for ever be happy in the enjoyment of me, who have here obeyed me, and lived in conformity to my doctrine and example; they shall through holiness enter the gates of the New Jerusalem, that glorious city, having the tree of life in it; present blessedness, as well as future happiness, belongs to those that obey God’s will, and keep his commandments; blessed are they, and blessed for ever shall they be."

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

13–16. I am Alpha and Omega. See notes on 1:8. The three titles given here have a similar signification.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

13. ὁ πρῶτος καὶ ὁ ἔσχατος. A omits the articles.

13. ἐγὼ τὸ ἄλφα καὶ τὸ ὦ. Son 1:8 (not 11); there the Father speaks, here the Son.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.