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"Thou sayest that I am a king. To this end was I born, and for this cause came I into
the world, that I should bear witness unto the truth" (John 18: 37).
The next title, "The first begotten of the dead," calls our praiseful attention of His
glories. The word translated first begotten occurs nine times in the N.T. One reference
(Heb. 11: 28) speaks of the Egyptians, leaving eight, the number of resurrection, for those
that speak of Christ and His people. The word is used of Christ in connection with three
different periods:--
(1) With reference to CREATION (Col. 1: 15).
(2) With reference to HIS BIRTH at Bethlehem (Matt. 1: 25; Luke 2: 7).
(3) With reference to HIS RESURRECTION (Col. 1: 18; Heb. 1: 6; Rev. 1: 5).
It is also used in its secondary meaning (apparently) in Rom. 8: 29, where His
pre-eminence is the thought more than birth or resurrection. A reference to Col. 1. 15-18
will show that this title carries with it power and authority. Heb. 1: 6 shows that authority
to be divine, "When He again bringeth in the first-begotten into the world He saith, And
let all the angels of God worship Him." We often overlook the fact that the Lord Jesus
Christ Himself could not become king to Israel apart from resurrection. Psa. 2:, and its
N.T. quotations, apart from many other Scriptures which testify of the glories that were to
follow the sufferings of the Lord, will prove this. As the risen One He claimed all power
in heaven and in earth. In the Revelation we see Him putting forth that mighty power
which is not retraced until the new heavens and the new earth need that rule no longer.
The next title, "The prince of the kings of the earth," leads us to Psa. 89: There we
find the three titles of Rev. 1: 5 together:--
"I will also make Him MY FIRSTBORN, higher than the KINGS OF THE
EARTH. . . . His throne. . . . shall be established. . . . as a FAITHFUL WITNESS in
heaven" (verses 27, 36, and 37).
Psa. 89: and the Book of Revelation have truth in common. The former speaks of
the covenant made with David with respect to his throne and his Seed. It is to David in
the first sense that the above quotations apply. "I have found David my servant."
Concerning this one we read, "Thou hast profaned his crown, casting it to the ground,"
and again, "and cast his throne down to the ground" (verses 39 and 44). David's hopes
were in his greater Son. Acts 2: 25-36 declares that David understood that the promises
concerning "the fruit of his loins" necessitated resurrection, "He seeing this before spake
of the resurrection of Christ." "The last words of David" (II Sam. 23: 1-7) speak of the
righteous rule of his greater Son. "He that ruleth over men must be just, ruling in the fear
of God." David knew that he, personally, had not fulfilled the requirements of the ideal
ruler, but he knew that God's covenant made it certain that One, the Son of David, was
going to fulfil them. Rev. 1: 5 presents us with One who should rule and reign in
righteousness. One of the prophecies He will fulfil is, "His throne shall be. . . . as a
faithful witness in the heavens." Three times is David mentioned in the Revelation, each
time with reference to Christ. In Rev. 3: 7 Christ is seen as the true Eliakim (God shall
cause him to rise), the One who bears the key of David upon His shoulder. Who shall be
for a "glorious throne to his fathe's house" (Isa. 22: 15-25). In 5: 5 He is seen as "the