Jesus explained who He was before the creation of the world. There are many mysteries that Jesus shared with us; among these are what took place before the world’s creation. This occurred in the Gospel of John. The most significant prayer ever prayed by the greatest person who ever lived is a powerful prayer. Jesus’s prayer in John 17 is one of the most significant chapters in the entire Bible. In it, we can feel the very heartbeat of Jesus as He prays to His Father. The Bible is filled with great prayers; we are impressed with Solomon’s prayer, Abraham’s prayer, and Moses’s prayer, but this prayer is by far the greatest recorded in the Bible. Jesus talked about the glory and majesty He shared with God the Father before the world existed.
John chapter 17, verses 1 through 5, records: “When Jesus had spoken these things, He raised His eyes to heaven in prayer and said, ‘Father, the hour has come; glorify Your Son, so that Your Son may glorify You, just as You have given Him power and authority over all mankind. Now, glorify Him so that He may give eternal life to all whom You have given Him to be His permanently and forever. Now, this is eternal life: that they may know You, the only true, Supreme, and Sovereign God, and in the same manner, know Jesus as the Christ whom You have sent. I have glorified You down here on the Earth by completing the work that You gave Me to do. Now, Father, glorify Me together with Yourself with the glory and majesty that I had with You before the world existed.'”
Before the creation of the Earth, there was God, and God had majesty with His Son. Genesis contains numerous beginnings, including the creation of man and other creatures, but it is clear that God does not begin there. God was present at the beginning of the Bible, and it is written that He was present when the universe was created. Before the existence of our universe, there had to be an eternal something or someone, and the Bible makes it clear that this person is God. Scripture actually shows this to us in several verses throughout the canon. The Bible teaches that God is uncreated and eternal in His being; that is to say, He always existed and always will exist.
In Genesis chapter 1, the singular “El” is replaced by the plural “Elohim,” which means three or more gods. As a result, the very first sentence in the Bible uses a plural noun with a singular verb. One could argue that it is grammatically incorrect but theologically correct, implying that God is three-in-one. Genuine prayer often reveals a person’s innermost being. John 17 is a unique opportunity to see the nature and heart of Jesus. In this prayer, Jesus touches on many of the themes developed in this Gospel: glory, glorification, being sent, belief, the world, and love.
Jesus asks to be glorified: “Father, the hour has come; glorify Your Son, that Your Son also may glorify You.” Before this, Jesus’s hour of glorification had not yet come; now, the hour has come. Jesus prayed first for Himself, but His plea was not selfish. His concern for Himself was a concern for the glory of the Father. The Son can only glorify the Father if the Father first answers the prayer of the Son: “Glorify Your Son.” Jesus did not wait until His work on the cross to glorify God the Father; His entire life glorified God on the Earth. Jesus glorified the Father through His whole life, from His circumcision and dedication at the temple through His quiet years of obedience in Nazareth. Jesus glorified the Father through His faith, obedience, and work through the years of His earthly ministry. Every sermon preached, every blind or sick person healed, every bit of instruction and training for the disciples, every confrontation with the corrupt religious leaders, every question answered, every loving touch—they all glorified God the Father.
We then read, “I have finished the work.” Jesus, with Divine confidence and assurance, saw the work on the cross as already finished. He asked the Father to glorify Him, but with the same glory that the Father Himself has. Jesus’s prayer was in no way an expression of independence, but of utter and continued dependence upon God the Father. Numerous individuals plead for their own praise and attention; however, their plea for glorification is vastly different from Jesus’s prayer. “Glorify Me together with Yourself,” and the difference is normally between dependents and independence.
We also read, “with the glory which I had with You before the world was.” Jesus was aware of His pre-existence and the nature of it. He knew that there was a time in eternity past when God the Son and God the Father shared glory. Jesus could not honestly or sanely pray this if He were not Yahweh Himself, while with God the Father. In Isaiah chapter 42, verse 8, Yahweh proclaimed that He shares His glory with no one. If God the Father and God the Son share their glory, they must both be Yahweh. A Bible commentator noted: “He had one main petition: that the Father would receive Him back to the glory He had relinquished to accomplish His task. This petition for a return to His pristine glory implies, unmistakably, His pre-existence and equality with the Father. It confirms His claim that He and the Father are one” (John 10:30).
The Gospel of John has emphasized the glory of Jesus throughout its record. John was careful to record the many ways Jesus referred to His own glory in this prayer. The events leading up to the crucifixion had begun with the betrayal. The phrase, “Now the Son of Man is glorified,” refers to the reason Jesus came into the world: He would die and then be raised from the dead as a substitutionary atonement. The Son will glorify the Father, and the Father will glorify the Son; they would promote each other’s glory. Highlighting God’s greatness is, in fact, what Christians are called to do. Everything we do in thought, word, and deed is for God’s glory.
Jesus does not only pray for Himself; He prays for us. In John chapter 17, verse 24, Jesus says, “Father, I desire that they also whom You have given Me may be with Me where I am, to see My glory that You have given Me, because You loved Me before the foundation of the world.” Whatever we are or become in our spiritual lives, we owe it all to the Savior who gave Himself for us, who prayed for us that we might be one with Him, and who gave us such a beautiful pattern to follow in our own prayer lives.
In the end, we see Jesus in His glory again in the Book of Revelation. In the Book of Revelation, John was to document the things that he had seen. John sees a powerful Jesus that does not compare to any typical man. Revelation chapter 1, verses 12-13: “Then I turned to see the voice that was speaking with me, and after turning I saw seven golden lampstands, and in the midst of the lampstands I saw someone like the Son of Man, dressed in a robe reaching to His feet and with a golden sash wrapped around His chest.” This was it. John had seen the Son of Man, the honored Jesus Christ.
John described the loud voice he heard as distinct and striking, like the sound of a trumpet. The powerful voice is that of the Alpha and Omega, the First and the Last, who stands at the beginning and the end of everything, because Jesus identified Himself with these names in Revelation chapter 1, verse 18. We know this was the loud voice of Jesus. The “First and the Last” is a title that belongs to the Lord Yahweh, the God of Israel. The title “Alpha and the Omega” has the same idea as “First and the Last.” This is one of the New Testament passages where Jesus clearly claimed to be God. We can only imagine what went through John’s mind as he turned. The sound of the voice he heard most likely did not match up perfectly with the way he recalled Jesus’s voice sounding. John described it as of a trumpet (Revelation 1:10); however, he was aware that it was Jesus because of the voice’s description of itself as the Alpha and Omega.
After spending so much time with Jesus throughout His ministry on Earth, John finally had the opportunity to meet Him face-to-face after all these years. The robe and girdle may evoke images of the high priest from the Bible, and they may also imply that Jesus is the High Priest for His people. The only other occurrence of girdles in Revelation is chapter 15, verse 6, also “golden,” where it is priestly imagery for angels in the heavenly temple. Thus, Jesus appears not only as King but as a Priest—a combination of images that grew familiar to Jewish people in the Maccabean period.
John then continues: “His head and His hair were white like white wool, glistening white like snow; and His all-seeing eyes were flashing like a flame of fire, piercing into my being; His feet were like burnished, white-hot bronze, refined in a furnace; His voice was powerful like the sound of many waters” (Revelation 1:14-15). This description of His eyes is similar to the narrative that we get of an angel in the Book of Daniel, chapter 10, verse 6: “His body also was like beryl, with a golden luster. His face had the appearance of lightning, His eyes were like flaming torches, His arms and His feet like the gleam of burnished bronze, and the sound of His words was like the noise of a multitude of people, or the roaring of the sea.”
This description of His limbs is similar to the narrative that we get of an angel in the Book of Ezekiel, Ezekiel chapter 1, verse 7: “Their legs were straight, and the soles of their feet were like a calf’s hoof, and they sparkled and gleamed like shiny bronze.” The angelic characteristics that appear in John’s vision of Jesus do not bring Him down to the same level as angels; rather, they most likely serve to emphasize Jesus’s immense grandeur. He could not be portrayed as less glorious than a glorious angel. Eyes like fire describe passionate eyes in Greek literature, but they can also depict the supernaturally flaming eyes of divine beings or angels. Glowing metal may also depict God’s glory in Ezekiel chapter 1, verse 27. Yet, other features suggest that while John portrays Jesus’s glory as no less than that of an angel, it is certainly more than that of an angel. Jesus’s face also shines like the sun. Greek texts sometimes portrayed deities shining like the sun or lightning; Jewish texts did the same for angels and others, but also for God Himself.
John then continues in Revelation chapter 1, verse 16: “In His right hand He held seven stars, and from His mouth came a sharp, two-edged sword of judgment, and His face, reflecting His majesty and the Shekinah glory, was like the sun shining in all its power at midnight.” Revelation chapter 1, verse 17: “When I saw Him, I fell at His feet as though dead, and He placed His right hand on me and said, ‘Do not be afraid; I am the First and the Last’—absolute deity, the Son of God.” Even though John was an apostle who had known Jesus while He was on Earth, he was overcome with wonder after seeing this incredible vision. Even the three years that John lived on Earth with Jesus did not adequately prepare him for the moment when Jesus appeared to him in His heavenly majesty.
In that moment, John realized that the divine power and majesty Jesus gave up while living on Earth (Philippians 2:7)—”but emptied Himself, without renouncing or diminishing His deity, but only temporarily giving up the outward expression of divine equality and His rightful dignity by assuming the form of a bond-servant and being made in the likeness of men”—He became completely human but was without sin, being fully God and fully man. At this moment, John knew what a miracle it was that Jesus could shield His glory and authority while He walked this Earth.
Revelation chapter 1, verse 18: “And the ever-living One, living in and beyond all time and space, I died, but see, I am alive forevermore, and I have the keys of absolute control and victory over death and of Hades, the realm of the dead.” Jesus is the One who lives, and was dead, and is alive forevermore. He possesses resurrection credentials and lives to never die again. The victory that Jesus achieved over sin and death was eternal; He didn’t rise from the dead just to die again. Jesus is the only one who possesses the keys to Hades and death. Some believe that the devil has the authority or power to decide who lives and who dies; they are obviously mistaken, because only Jesus has the keys to Hades and death.
In its original form, Revelation was known in ancient Greek as “apocalypsis”—apocalypse. The word means a revealing and unveiling. The Book of Revelation is a revelation of Jesus Christ in the sense that it belongs to Him; He is the One doing the revealing. Jesus is the person the book tells us about. Why do we need a revelation of Jesus? “The great fault of many professors is that Christ is to them a character upon paper, certainly more than a myth, but yet a person of the dim past, an historical personage who lived many years ago and did most admirable deeds by the which we are saved, but who was far from being a living, present, bright reality” (Spurgeon).
We read, “which God gave Him to show His servants.” This is a significant reason why God chose to reveal this information about Jesus Christ to humanity; He gave it to show His servants. God revealed this information so that it may be shared with others and not kept a secret. This is an apocalypse, a revelation, not apocrypha—something hidden. The Book of Revelation is a book of predictive prophecy; it makes predictions about things that will take place in the future, or at least in the future relative to the period when it was written. Although not all prophecy may be considered predictive, it is abundantly evident that this prophetic text is. Some would say that we should not be concerned with prophecy, that it is a frivolous exercise, but if God was concerned enough to talk about it, we should be concerned enough to listen. Some tell us that what is yet future ought not to be examined until after it has come to pass; I can hardly realize that this is seriously meant.
The significance of these revelations cannot be overstated. When we look at the life, the ministry, the death, the resurrection, and the ultimate exaltation of Jesus, we are looking at the very tapestry of eternity. Jesus is not merely a figure of historical interest; He is the Alpha and the Omega, the beginning and the end. The prayers He offered were not just for the moment, but they serve as an eternal testament to His relationship with the Father. When He prayed in Gethsemane or in the Upper Room, He was aligning the human heart with the divine will, providing a template for every believer.
Consider the depth of the humility involved in the incarnation. The Creator of the universe, the One who shared in the infinite glory of the Father, chose to limit the manifestation of that glory. He did not lose His divinity; rather, He veiled it. He walked among the broken, the sick, and the needy. He endured the exhaustion, the pain, and the betrayal of humanity. Why? Because the heart of God is one of redemptive love. The glory that He prays to reclaim in John 17 is the glory that was always rightfully His, yet He was willing to put it aside to secure a future for those whom the Father gave Him.
The description of Jesus in Revelation is staggering. It is intended to shift our perspective. If we only know Jesus as the gentle shepherd, we are missing the full weight of His majesty. He is also the Judge, the Lion of the Tribe of Judah, and the High Priest of the heavenly sanctuary. When John fell at His feet as though dead, it was not out of fear of a tyrant, but out of the overwhelming recognition of holiness. We live in a world that tries to domesticate Jesus, turning Him into a comfortable companion who never challenges our status quo. But the Jesus of the Bible is far more vibrant, terrifyingly glorious, and infinitely powerful than any human construction.
Furthermore, let us examine the concept of the keys to Hades and death. In the ancient world, keys represented authority and stewardship. By holding these keys, Jesus declares that death is not the final word. It is not a force that operates independently of Him. For every person who has grieved, for every person who has feared the end of their earthly life, this is the most comforting truth imaginable: the One who holds the keys is the One who defeated death. He is the firstborn of the dead, meaning that His resurrection is the prototype for our own.
The prophetic nature of Revelation is a call to vigilance and hope. It is not meant to be a riddle designed to frustrate the mind, but a light designed to guide the soul. When we read of the seals, the trumpets, and the bowls, we should see the unfolding of God’s justice and the ultimate cleansing of the world. It is the story of the kingdom of God crushing the kingdoms of men. It is the story of the Bridegroom coming for His Bride. If we remain indifferent to the prophetic warnings and promises, we disconnect ourselves from the trajectory of history itself.
There is a profound unity in Scripture. From the “Elohim” of Genesis to the “Alpha and Omega” of Revelation, the narrative arc is consistent. It is the narrative of God seeking humanity. The prayer of John 17 is the bridge between the eternities—it looks back to the pre-existence of the Son and forward to the ultimate reunion of the redeemed. It reminds us that we are not orphans in the universe. We are those whom the Father gave to the Son, those for whom the Son gave His life, and those for whom the Son is interceding even now.
As we continue to reflect on these themes, consider the implications for daily life. If we truly grasp that Jesus is currently reigning in the majesty described by John, our priorities must change. We cease to seek the fleeting glory of the world, realizing it is as nothing compared to the glory He shared with the Father. We cease to fear the trials of the present, knowing they are merely passing shadows in the light of His eternal kingdom. We learn to pray with the same focus as Jesus—not for our own exaltation, but for the glory of the Father to be manifested in and through us.
This is the great invitation of the Christian faith. It is not an invitation to a system of rules, but to a relationship with a Living Person. It is an invitation to witness the glory of God in the face of Jesus Christ. As we read these ancient texts, we are essentially being brought into the same presence that John experienced on the isle of Patmos. We are being asked to turn our eyes away from the temporary and toward the eternal. We are being invited to join the chorus of the heavens, acknowledging that the Lamb who was slain is worthy to receive power, wealth, wisdom, strength, honor, glory, and praise.
The path from the cross to the throne is one of obedience. Jesus did not bypass the suffering to get to the glory; He went through it. This is the pattern for every follower. We walk in His footsteps, trusting that our present sufferings are not worth comparing with the glory that will be revealed in us. When we face our own “hour,” whether it be a season of testing, a trial of faith, or the final transition of death, we can look to the One who has gone before us. He has been there; He has conquered; He is alive; and because He lives, we shall live also.
Let this reflection serve as a deep, unwavering reminder of the majesty of the Savior. Let it encourage the heart that feels small in the face of the universe. Though we are tiny, we are known by the One who is everything. We are held by the One who holds the stars in His right hand. We are the focus of the prayer of the greatest Person who ever lived. Nothing can separate us from this love, and in this, we find our eternal security. The mystery of the pre-existent God, the human Jesus, and the glorified King is not a mystery to be solved, but a mystery to be lived. It is the ultimate reality, and it is available to all who seek Him with a sincere heart.
In every generation, there are voices that attempt to distort or dilute this truth. They try to paint Jesus as a teacher of ethics, a social reformer, or a revolutionary, stripping away the supernatural elements of His divinity and authority. But to do so is to miss the point of the entire Bible. The Bible is not a collection of morality tales; it is a historical and prophetic account of the intervention of the Creator into His creation to rescue His people. The “Jesus of the paper” that Spurgeon warned about is a modern tragedy, a pale reflection of the blinding light that John saw. Our goal should be to break through the surface of the text to encounter the Person.
The glory of Jesus is the central theme of all existence. It is the heartbeat of the Gospel of John, the vision of the Book of Revelation, and the driving force of the Christian life. To live with this reality in mind is to live with constant wonder. It is to walk through the world knowing that the One who created the atoms is the One who died for our sins. It is to find peace in the center of the storm, knowing that the One who has the keys to death is standing right beside us.
As we conclude this meditation, let us hold fast to the words of the Savior: “I am the First and the Last.” In a world that is constantly changing, where empires rise and fall, where technology shifts the landscape of our lives and uncertainty feels like the only constant, Jesus remains. He is the anchor. He is the beginning, and He is the end. Nothing has been added or taken away from the truth of His nature. He is exactly who He said He was, and He is exactly who the Scriptures declare Him to be.
The profound beauty of this story lies in the fact that it is a love story. It is the story of a Father’s love for the Son, a Son’s love for the Father, and Their joint love for a people who did not deserve it. It is a story of divine resolve, a plan formulated before the foundation of the world to bring us home. We are the result of that plan. Our existence, our faith, and our future are all tied to that eternal moment when the Son looked to the Father and prayed for us. Let us live in the light of that prayer, trusting in the finished work of the One who was, who is, and who is to come.
