The book of Revelation consistently presents God—specifically the Father—as the One seated on the throne:

“John, to the seven churches in the province of Asia: Grace and peace to you from him who is, and who was, and who is to come, and from the seven spirits before his throne, and from Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. To him who loves us and has freed us from our sins by his blood…” (Revelation 1:4-5)

“After this I looked, and there before me was a door standing open in heaven… At once I was in the Spirit, and there before me was a throne in heaven with someone sitting on it… Day and night they never stop saying: ‘Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come.’ … ‘You are worthy, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they were created and have their being.’” (Revelation 4:1-11)

In the next chapter, the Lamb (who is Christ) is personally distinguished from the One whom John saw enthroned in glory:

“Then I saw in the right hand of him who sat on the throne a scroll… Then I saw a Lamb, looking as if it had been slain… He went and took the scroll from the right hand of him who sat on the throne.” (Revelation 5:1, 6-7)

This distinction between Jesus the Lamb and the One on the throne appears throughout John’s vision (Rev 6:15-17; 7:9-17).

Whenever John mentions a voice speaking from the throne, it indisputably refers to God the Father:

“The seventh angel poured out his bowl into the air, and out of the temple came a loud voice from the throne, saying, ‘It is done!’” (Revelation 16:17)

The following passage makes this explicitly clear:

“And I heard a loud voice from the throne saying, ‘Look! God’s dwelling place is now among the people… He who was seated on the throne said, ‘I am making everything new!… It is done. I am the Alpha and the Omega, the Beginning and the End…’” (Revelation 21:3-7)

Here Is Where It Becomes Perplexing

The voice from the throne summons believers to praise “our” God—the same God that belongs to both the speaker and the servants:

“Then a voice came from the throne, saying: ‘Praise our God, all you his servants, you who fear him, both great and small!’” (Revelation 19:5)

The speaker uses the identical expression (“our God”) that the great multitude had just used (Rev 19:1-3). Since the One seated on the throne is undoubtedly God the Father, this means the Father himself is calling for praise to his own God.

The God-Man Who Reigns

One possible anti-Trinitarian response is to claim the voice in Revelation 19:5 is actually the Lamb’s, since Christ also sits on the Father’s throne (Rev 3:21; 12:5) and Revelation later speaks of “the throne of God and of the Lamb” (singular; Rev 22:1-3).

Unfortunately, this explanation does not rescue the anti-Trinitarian position; it only creates far greater problems. If the speaker is the Lamb, then the glorified Christ fully shares the unique divine sovereignty that belongs to YHWH alone—coequal in glory, dominion, power, and honor with the Father (Rev 11:15; 12:10; 20:6). Both God and Christ have priests who serve them—something the Old Testament reserves exclusively for YHWH (Isa 61:6).

Moreover, the risen Christ repeatedly bears the appearance, titles, and functions of YHWH Himself (Rev 1:12-18; 2:8, 18, 23; 22:12-13, 16, 20; cf. Isa 41:4; 44:6; 48:12; 40:10; Jer 17:10). Thus Revelation explicitly identifies Jesus as the human incarnation of YHWH God Almighty while distinguishing him personally from the Father and the Holy Spirit.

It is no surprise, then, that every created thing in the universe gives the Lamb precisely the same worship offered to the One on the throne, for exactly the same duration (Rev 5:8-14).

In short, the risen Jesus is not a created being; he is the uncreated divine Son who became—and remains—truly human. Because he is now forever “all flesh,” the Father (the God of all flesh, Jer 32:27) has become his God as well.

The Anti-Trinitarian’s Dilemma

Those who reject the deity of Christ often cite passages where the Father is called Jesus’ God as proof against the Trinity and the Son’s essential coequality with the Father.

Yet Revelation 19:5 turns the argument back on them: the Father himself—from the throne—speaks of “our God”:

“And from the throne came a voice saying, ‘Praise our God, all you his servants, you who fear him, small and great.’” (Revelation 19:5 ESV)

Therefore:

• If Jesus cannot be absolute Deity because he has a God, then neither can the Father be absolute Deity, because he too has a God.
• If the anti-Trinitarian replies that the Father is simply speaking in solidarity with his people, then the identical logic applies to the Son—who, by becoming fully and permanently human, identifies even more profoundly with humanity and rightly calls the God of all flesh “my God.”

Either way, the anti-Trinitarian position becomes untenable once the whole teaching of Revelation is taken into account.

Unless indicated otherwise, biblical citations are taken from the New International Version (NIV).