I recently asked a question about the "rider on the white horse" (Rev 19:11-16), please read here

I understand from the answers i received to my question, that some people refer to John 1:1-2 to interpret this verse,

Rev 19;13

13 He is dressed in a robe dipped in blood, and his name is the Word of God.

John 1:1-2 (niv),

1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was with God in the beginning.

When i look into this verse i see this twice,

1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was with God in the beginning.

So my understanding of the verse 1-2 is,

  1. The Word is with God.

  2. The Word is with God.

It does not say anywhere "the Word of God". It only say's, "the Word is with God",(or) "and the Word was God".

If the rider on the white horse had this name written on him ( see below), i would understand that it refers to Jesus Christ,

John 1:29,

The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world!

Considering that, the phrase "The Word of God", has numerous meanings in the scriptures, why do some people interpret John 1:1-2 to conclude that the name on the rider, (The Word of God) refers to Jesus Christ, whereas there is no mention of the phrase, the "Word of God", in John 1:1-2.

  • 1
    Whom do you think the title 'The Word of God' refers to, then ? Who else wears a robe that is dipped in blood ? Who else do the armies of heaven follow ? Out of whom else's mouth goes a sharp two edged sword ? Who else is titled King of Kings and Lord of Lords ? Who else shall rule the nations with a rod of iron ? Who else is Faithful and True ? The only one in scripture with eyes as a flame of fire is the Son of man in the midst of the churches : see the beginning of the book.
    – Nigel J
    Commented Feb 5, 2022 at 16:01
  • A very competent refutation of the idea that this symbolises a 'representative of Christ' rather than an aspect of Christ is here, in answer to your previous question.
    – Nigel J
    Commented Feb 5, 2022 at 16:07
  • The Word which was, in the beginning, with God, is, now having suffered, now having died and risen again, now having achieved all and conquered (and going forth to, further, conquer) is titled The Word of God. It is a further aspect of his Person : not another person.
    – Nigel J
    Commented Feb 5, 2022 at 16:10
  • @Bagpipes I think you are missing the fact that the whole of that particular vision, is an aspect of Christ himself. You keep trying to make it someone else or to make it a thing. I cannot help you further. Regards.
    – Nigel J
    Commented Feb 5, 2022 at 17:10

1 Answer 1


As you mentioned the Word of God does not always refer to Christ. So, the context is important for this determination. Notice the description of the rider on the white horse.

His eyes are like a flame of fire,... From his mouth comes a sharp sword ... (in Rev. 19:12&15)

Then notice the description of Christ in ch1.

Then I turned to see the voice that was speaking to me, and on turning I saw seven golden lampstands, 13 and in the midst of the lampstands one like a son of man, clothed with a long robe and with a golden sash around his chest. 14 The hairs of his head were white, like white wool, like snow. His eyes were like a flame of fire, 15 his feet were like burnished bronze, refined in a furnace, and his voice was like the roar of many waters. 16 In his right hand he held seven stars, from his mouth came a sharp two-edged sword, and his face was like the sun shining in full strength. (Rev. 1:12–16, ESV)

Thus, the context identifies the Word of God with Christ.


Ver. 13. With a vesture, etc.—The expression of Isa. 63:1, but in a New Testament sense. And His name hath become to be called.—The theological name of Christ, that which marks His Divine nature alone, and which John has also introduced in the most significant manner [in his Gospel?], is therefore in itself. more intelligible than the mystery of personal God-manhood. Futile objections to a reference to the Logos, John 1:1, see in Düsterd., p. 75. The Logos is indeed here characterized as τοῦθεοῦ; but His historical mission is here also referred to. -- Lange, J. P., Schaff, P., Moore, E., Craven, E. R., & Woods, J. H. (2008). A commentary on the Holy Scriptures: Revelation (pp. 338–339). Logos Bible Software.

“and His name is called The Word of God” This is the term logos, which links the book of the Revelation with the Apostle John, for he is the only biblical author who uses this as a title of Jesus (cf. John 1:1, 14; 1 John 1:1).

The gospel is both a person (the Living Word of God, Jesus) and a message (the written Word of God, the Bible). This same dual aspect is reflected in the biblical use of the term “faith,” which is both a personal act of welcoming Jesus and a cognitive act of believing doctrinal truths (“the faith,” cf. Jude 3, 20). -- Utley, R. J. (2001). Hope in Hard Times - The Final Curtain: Revelation: Vol. Volume 12 (p. 131). Bible Lessons International.

When John here calls the warrior Christ the Word of God, he means that here in action is all the power of God’s word; everything that God has said and threatened and promised is embodied in Christ. -- Barclay, W. (2004). Revelation of John (Vol. 2, pp. 204–205). Westminster John Knox Press.

Just in case his readers might not get it right, and especially because of the importance of getting it right at this point, John goes on further to identify Christ with language familiar to later readers from John’s Gospel: and his name—besides “Faithful and True”—is the Word of God. This last descriptor is the clear evidence of the close relationship between the present Revelation and the Fourth Gospel, which also historically (and almost certainly correctly so) bears the name of John. Understandably, given the emphases in the present description, the heavenly cavalry that Christ is leading were also riding on white horses and dressed in fine linen, white and clean. Here is the certain evidence that John’s present interest is not on the coming battle as such, but on the character of the divine combatants, since warriors go into battle arrayed in heavy armor, not “fine linen.” And since the description of the combatants here so clearly echoes verse 8 above (“fine linen, bright and clean”), one would be hard pressed indeed to see the present cavalry as anything other than the redeemed—the bride of the Lamb—as now joining the Warrior Christ in the Final Battle. -- Fee, G. D. (2011). Revelation (pp. 275–276). Cascade Books.

The Word of God (ὁ Λογος του θεου [ho Logos tou theou]). Some scholars hold this addition inconsistent with verse 12, but it may be merely the explanation of the secret name or still another name besides that known only to himself. The personal use of the Logos applied to Christ occurs only in the Johannine writings unless that is the idea in Heb. 4:12. In John 1:1, 14 it is merely ὁ Λογος [ho Logos] (the Word), in 1 John 1:1 ὁ Λογος της ζωης [ho Logos tēs zōēs] (the Word of Life), while here it is ὁ Λογος του θεου [ho Logos tou theou] (the Word of God), one of the strongest arguments for identity of authorship. The idiom here is one common in Luke and Paul for the teaching of Christ (Luke 5:1; 8:11, etc.; 1 Cor. 14:36; 2 Cor. 2:17, etc.). Jesus is himself the final and perfect revelation of God to men (Heb. 1:1f.). -- Robertson, A. T. (1933). Word Pictures in the New Testament (Re 19:13). Broadman Press.

But actual titles are given for Him. Revelation 19:13 says, His name is the Word of God (cf. John 1:1, 14; 1 John 1:1), and Revelation 19:16 states that the name of His robe and on His thigh is KING OF KINGS AND LORD OF LORDS (cf. 1 Tim. 6:15; Rev. 17:14). The rider obviously is Jesus Christ, returning to the earth in glory. -- Walvoord, J. F. (1985). Revelation. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 976). Victor Books.


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