Jesus occupies a central place in the apocalypse of John. John’s opens by indicting that the text that follows is the “Ἀποκάλυψις Ἰησοῦ Χριστοῦ” (Rev. 1:1). The “unveiling” of Jesus occurs in numerous ways throughout the apocalypse, including the application of titles, the use of various images to describe Jesus, and the actions taken by Jesus in the course of the apocalypse. Most scholars agree that the preeminent image of Jesus in the apocalypse is the image of the Lamb introduced in Rev. 5:5-6, and subsequent research has rightly focused on John’s “Lamb Christology.” Nevertheless, in addition to the lamb imagery in Revelation, John includes many martial images of Jesus, with two of the more prominent images being the description of him as a lion (5:5) and the narration of his return on a white horse to wage war against the enemies of God (Rev. 19:11-21). While John inherits much of this imagery, I argue that John’s distinctive application of divine warrior imagery to Jesus is as significant as the lamb imagery in Revelation in terms of reconstructing his Christology. I will argue this first by briefly describing the development of the theme of the divine warrior in the OT, thus establishing the kinds of materials that might be included in “divine warrior imagery.” Second, I will explore John’s depiction of Jesus as the divine warrior in Rev. 5:5-7 and 19:11-21, juxtaposing John’s presentation of Jesus as the divine warrior with the presentation of other messianic figures in contemporary Jewish apocalyptic literature, with attention given to the ways they also utilize the divine warrior imagery of the OT. I will conclude by reflecting on some of the theological implications of John’s depiction of Jesus as the divine warrior, focusing in particular on the ontological and functional consequences of that depiction. Ontologically, the depiction of Jesus as the divine warrior who shares in the glory and victory of the One Seated on the Throne indicates the divinity of Jesus. Functionally, John’s depiction of Jesus’s martial prowess and participation in warfare seems to indicate that he understands Jesus’s soteriological work to include (rather prominently, though not exclusively) the conquest of the enemies of God.