That power, such as is properly divine, is attributed to Christ, may be proved from that scripture before-mentioned, which is evidently applied to him, Isa. ix. 6. where he is called, the mighty God; and, in Psal. xlv. 3. which, as has been before observed, is spoken concerning him, in which he is called most mighty; and, in Phil. iii. 21. we read of his changing our vile body, that it may be fashioned like unto his glorious body; which is such an effect of power, as plainly argues it divine, as much as the production of all things out of nothing could do; and this is said to be done, according to the working, whereby he is able to subdue all things to himself. We might observe many other things, which he has done, and will do, that require infinite power, which we shall have occasion to consider, when we prove his deity from his works under a following head.
But since all this is to no purpose, with respect to those who deny his proper Deity, unless we can prove that he is called Almighty; and the whole stress of this argument is laid upon it, for no other reason, as I presume, but because they think it impossible for us to do it: I shall attempt it; and I hope to make it appear that we have greater probability, on our side, that he is so called, than they have ground to deny it. Here I shall take notice of this perfection of the divine nature, as we find it in the book of the Revelations, in which this attribute is mentioned nine times, and, in some places, seems to be applied to the Father, but in others to the Son.
The first we shall mention is in chap. i. 8. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty; which seems to be spoken of our Saviour,
1. Because he is described at large in the three foregoing verses; and there is nothing which gives the least ground to question its application to him, unless that character s being given to the Person here spoken of, which is given to the Father, in ver. 4. which is, and which was, and which is to come; but since we find in other scriptures, the same divine glories ascribed to the Son that had before been ascribed to the Father; as in John v. 21. As the Father raiseth the dead, and quickeneth them, even so the Son quickeneth whom he will; and in Tit. iii. 4. the Father is called God our Saviour, as appears by comparing it with the 5th and 6th verses; and so is Christ called, chap. ii. 10, 13. therefore, why may not the Father and the Son be each of them described with this character, Which was, is, and is to come? and that more especially, if we consider, that the ascribing this to Christ, is, in effect, the same with what is said of him elsewhere, Heb. xiii. 8. where he is said to be the same yesterday, to-day, and for ever.[[149]]
2. It farther appears, that this text, in which the Person spoken of is called Almighty, is applied to Christ, because that character, Alpha and Omega, seems to be applied to none but him in other places, where it is used. We find it four times in this book, viz. not only in this verse, but in ver. 11. in which it is indisputably applied to him, as will appear, by comparing it with the followings verses. And, in chap. xxi. 6. he is again called Alpha and Omega, which, that it is applied to him, appears from the context; it is he that makes all things new, or puts a new face upon the affairs of his church; and it is he who commands John to write what he saw and heard; He said unto me, Write these words, ver. 5. We may observe, that whereever John is commanded, in this book, to write, it is Christ that gives forth the command: thus he said to him before, chap. i. 19. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter; and he is again commanded to write, Blessed are the dead which die in the Lord, by him who is called the Son of man, chap. xiv. 13, 14.
Again, in chap. xxii. 13. he is called Alpha and Omega, who is described in the foregoing verse, as coming quickly, whose reward is with him; which is undoubtedly meant of our Saviour; for it is said concerning him, ver. 20. Surely I come quickly, Amen: even so come, Lord Jesus.
That which I infer from hence, is, that if Christ be styled Alpha and Omega, in all other placed in this book, it is more than probable he is so in this 8th verse of the 1st chapter, in which he is said to be the Almighty. And as he is called Alpha and Omega, so the explication of these words, wherever we meet with it in this book without the words themselves, is applied to Christ: thus he is called, chap. i. 17. and ii. 8. the first and the last; and, chap. iii. 14. the beginning of the creation of God: from hence, I humbly conceive, we have more ground to conclude, that Christ is called the Almighty in this verse, than the Arians have to deny it.
Again, there is another place in this book where he seems to be styled the Almighty, chap. xv. 3. And they sing the song of Moses, the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. This triumphant song is occasioned by one of the greatest victories which the church expects to obtain in this world: by the song of Moses, I humbly conceive, is meant the church’s celebrating the glory of God, for the greatest victory that ever was obtained under the legal dispensation; and the song of the Lamb, is an acknowledgment of the greatest that is, or shall be obtained under the gospel-dispensation; and, in celebrating the Lamb’s victories, they set forth the praises of the mighty Conqueror in the following words, Great and marvellous are thy works, Lord God Almighty: it is the Lamb that is every where described in this book, as fighting the church’s battles, and obtaining victory for it; therefore it is his glory which is here set forth.
And as he is always described, in this book, as thus fighting the church’s battles; so it is he who is described as taking vengeance on its enemies, which is the just consequence thereof. Therefore I cannot but conclude, that he is spoken of, in chap. xvi. 6, 7. as having given their persecutors blood to drink, for they were worthy; and, in ver. 7. Even so Lord God Almighty, true and righteous are thy judgments.
Again, in chap. xvi. 14. we read of the battle of that great day of God Almighty; and then it immediately follows, Behold, I come as a thief in the night, &c. which expression is known to be elsewhere applied to our Saviour, and to none but him; and that it is he who fights the church’s battles, is evident from chap. xvii. 14. These shall make war with the Lamb, and the Lamb shall overthrow them; and from chap. xix. 12, &c. where it is said, his eyes were as a flame of fire; as he is elsewhere described, chap. i. 14. to denote that the great day of his wrath was come; and his name is called, in the 13th verse of this 19th chapter, the Word of God; and we read of the armies which followed him, and that out of his mouth goeth a sharp sword, that he might smite the nations. From whence we may conclude, that since Christ is represented, in so many places in this book, as fighting with, and triumphing and reigning over his enemies, inflicting his plagues upon them, and delivering his church from their persecution, which is a work of divine power, he is fitly styled in several places, Lord God Almighty.