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What Makes Jesus Unique? No one else made the claims that He did, He is alive...............
So it is our duty here to make sense of this book, based upon what related passages reveal concerning its central themes, while reading the text in the same way as the rest of Scripture.of Jesus ChristThe central question surrounding this phrase is whether Jesus Christ is the source of the revelation (subjective genitive) or being described by the revelation (objective genitive).
Elsewhere, a very similar Greek phrase ?p??a???e?? ??s?? ???st?? [apokalypseos Iesou Christou] is used by Paul: “For I neither received it from man, nor was I taught it, but it came through the revelation of Jesus Christ” (Gal. 1:12).6 It would seem that in Galatians the genitive ??s?? ???st?? [Iesou Christou] is subjective rather than objective, for Paul is discussing the source of his revelatory knowledge. It did not come through man, nor was it taught, but it came through the revelation of Jesus. Jesus was the source of Paul’s revelation, not man.
In favor of the objective genitive (Jesus as the object being revealed), is the oft-expressed longing of the NT writers for His appearing (1Cor. 1:7; 2Th. 1:7; 1Pe. 1:7). In these passages, the appearing of Jesus is referred to as the “revelation of Jesus Christ.” Apart from the glimpses provided within this book and elsewhere in the NT, the true character and glory of Christ is yet hidden. When He appears, His glory will no longer be veiled and all men everywhere will understand that He is God.7
If “context is king” in interpretation, then the next phrase would indicate we are to take this as the subjective genitive: “which God gave Him to show His servants.”8 The emphasis here is on Jesus Christ as the source of the revelation being given to John.
Wallace suggests the possibility that this is a plenary genitive indicating the revelation is both from Christ and about Christ.9 However, as Thomas has observed, such an understanding violates the basic interpretive principle that the original author had only one intended meaning.10
The context favors the subjective genitive (the revelation is from Jesus Christ), but we should be aware that throughout Scripture, Jesus is involved with revelation in at least three ways:
He is the source of revelation (Gal. 1:12; 1Pe. 1:11; Rev. 1:1?).
He is the object of revelation (Luke 24:44; 1Cor. 1:7; 2Th. 1:7; 1Pe. 1:7; Rev. 1:11-18?; 5:6-10?; 19:11-16?). “Many fail to see the centrality of Jesus Christ in this volume. . . . become preoccupied with the identification of events and persons other than our Lord. Many seem to be more interested in the Antichrist than in Jesus Christ.”11
His incarnation is the revelation of God to man (Isa. 9:1-2; John 1:14, 18; 12:45; 14:8-9; Col. 1:15; 2:9; Heb. 1:2; 1Jn. 1:2).
Paul makes plain that the revelation he received was not the result of teaching he received from men. In other words, biblical revelation is not by human insight or instruction. It is the unveiling of that which was previously unknown and would forever remain unknown if God had not graciously granted us His self-disclosure. This is why the natural world can never be classified as the 67th book of the Bible, for the “revelation” it provides is not biblical revelation. It is subject to the finding out of man and the manner in which it is discerned is subject to the flawed interpretations and theories of fallen men. This alone tells us why Genesis takes precedence over the speculative investigation of prehistory by modern science. Scriptural revelation, the direct revelation of God, has no equal.
It is for these very reasons that biblical revelation is always initiated by God and never by man. It was the Lord who opened Hagar’s eyes so that she saw water nearby (Gen. 21:19). It was the Lord who revealed the Angel of the Lord blocking Balaam’s way (Num. 22:31). The Lord opened the eyes of Elisha’s servant so that he might see the angelic host (2K. 6:17).