Scripture Study for

The depiction of the coming and arrival of the Son of Man is colored with both  mythic and royal tones. The figure comes with the clouds, which are the most  frequent accompaniment of a theophany or revelation of God. He comes riding  the clouds as one would ride a chariot. He is presented before God in the manner of courtly decorum. The one who sits on the throne is called the “Ancient  One.” This implies that God is the one who has endured and, presumably, will  continue to endure. In other words, God is everlasting. The mysterious Son of  Man is installed by God as ruler over the entire universe. 

Jesus is first identified as the anointed one (the Christ) and then described as  such. He is a witness who faithfully mediates to others the message that he has  received from God. He is the firstborn, the one to whom belong both priority of  place and sovereignty. He is the ruler of all the kings of the world. These epithets  sketch a “high” Christology, one that emphasizes the more-than-human aspects  of Jesus. The final statement reinforces this more-than-human character. Alpha  and Omega connote totality, suggesting that Jesus comprises everything that is;  he transcends the limits of time; he is the almighty, the ruler of all things. 

For the Jewish people, King of the Jews was a messianic title. Pilate considered it a challenge to Roman political authority. The Roman asks about a political  reality that may have a religious dimension, while Jesus speaks about a religious  truth that certainly has political implications. By describing his kingdom through  negative contrast, Jesus has indirectly admitted that he is a king. His answers  show that both the Jewish leaders and the Roman officials had reason to be  concerned about his claims. Though not of this world, his kingdom would indeed  challenge both messianic expectations and the powers of this world.