TRV
Translation
King James Version
And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.
Complete Jewish Bible
and among the menorahs was someone like a Son of Man, wearing a robe down to his feet and a gold band around his chest.
Berean Standard Bible
and among the lampstands was One like the Son of Man, dressed in a long robe, with a golden sash around His chest.
American Standard Version
and in the midst of the candlesticks one like unto a son of man, clothed with a garment down to the foot, and girt about at the breasts with a golden girdle.
World English Bible Messianic
And among the lamp stands was one like a son of man, clothed with a robe reaching down to his feet, and with a golden sash around his chest.
Geneva Bible (1599)
And in the middes of the seuen candlestickes, one like vnto the Sonne of man, clothed with a garment downe to the feete, and girded about the pappes with a golden girdle.
Young's Literal Translation
and in the midst of the seven lamp-stands, one like to a son of man, clothed to the foot, and girt round at the breast with a golden girdle,
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In the KJVVerse 30,711 of 31,102
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Commentary on Revelation 1 verses 9–20
9 ¶ I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.
10 I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet,
11 Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.
12 And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks;
13 And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.
14 His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;
15 And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters.
16 And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.
17 And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last:
18 I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.
19 Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;
20 The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.
I. II. Main points1. 2. Sub-points(1.) (2.) Details
We have now come to that glorious vision which the apostle had of the Lord Jesus Christ, when he came to deliver this revelation to him, where observe,
I. The account given of the person who was favoured with this vision. He describes himself, 1. By his present state and condition. He was the brother and companion of these churches in tribulation, and in the kingdom and patience of Christ. He was, at their time, as the rest of true Christians were, a persecuted man, banished, and perhaps imprisoned, for his adherence to Christ. He was their brother, though an apostle; he seems to value himself upon his relation to the church, rather than his authority in it: Judas Iscariot may be an apostle, but not a brother in the family of God. He was their companion: the children of God should choose communion and society with each other. He was their companion in tribulation: the persecuted servants of God did not suffer alone, the same trials are accomplished in others. He was their companion in patience, not only a sharer with them in suffering circumstances, but in suffering graces: if we have the patience of the saints, we should not grudge to meet with their trials. He was their brother and companion in the patience of the kingdom of Christ, a sufferer for Christ's cause, for asserting his kingly power over the church and the world, and for adhering to it against all who would usurp upon it. By this account he gives of his present state, he acknowledges his engagements to sympathize with them, and to endeavour to give them counsel and comfort, and bespeaks their more careful attention to what he had to say to them from Christ their common Lord. 2. By the place where he was when he was favoured with this vision: he was in the isle Patmos. He does not say who banished him thither. It becomes Christians to speak sparingly and modestly of their own sufferings. Patmos is said to be an island in the Aegean Sea, One of those called Cyclades, and was about thirty-five miles in compass; but under this confinement it was the apostle's comfort that he did not suffer as an evil-doer, but that it was for the testimony of Jesus, for bearing witness to Christ as the Immanuel, the Saviour. This was a cause worth suffering for; and the Spirit of glory and of God rested upon this persecuted apostle. 3. The day and time in which he had this vision: it was the Lord's day, the day which Christ had separated and set apart for himself, as the eucharist is called the Lord's supper. Surely this can be no other than the Christian sabbath, the first day of the week, to be observed in remembrance of the resurrection of Christ. Let us who call him our Lord honour him on his own day, the day which the Lord hath made and in which we ought to rejoice. 4. The frame that his soul was in at this time: He was in the Spirit. He was not only in a rapture when he received the vision, but before he received it; he was in a serious, heavenly, spiritual frame, under the blessed gracious influences of the Spirit of God. God usually prepares the souls of his people for uncommon manifestations of himself, by the quickening sanctifying influences of his good Spirit. Those who would enjoy communion with God on the Lord's day must endeavour to abstract their thoughts and affections from flesh and fleshly things, and be wholly taken up with things of a spiritual nature.
II. The apostle gives an account of what he heard when thus in the Spirit. An alarm was given as with the sound of a trumpet, and then he heard a voice, the voice of Christ applying to himself the character before given, the first and the last, and commanding the apostle to commit to writing the things that were now to be revealed to him, and to send it immediately to the seven Asian churches, whose names are mentioned. Thus our Lord Jesus, the captain of our salvation, gave the apostle notice of his glorious appearance, as with the sound of a trumpet.
III. We have also an account of what he saw. He turned to see the voice, whose it was and whence it came; and then a wonderful scene of vision opened itself to him.
1.He saw a representation of the church under the emblem of seven golden candlesticks, as it is explained in the last verse of the chapter. The churches are compared to candlesticks, because they hold forth the light of the gospel to advantage. The churches are not candles: Christ only is our light, and his gospel our lamp; but they receive their light from Christ and the gospel, and hold it forth to others. They are golden candlesticks, for they should be precious and pure, comparable to fine gold; not only the ministers, but the members of the churches ought to be such; their light should so shine before men as to engage others to give glory to God.
2.He saw a representation of the Lord Jesus Christ in the midst of the golden candlesticks; for he has promised to be with his churches always to the end of the world, filling them with light, and life, and love, for he is the very animating informing soul of the church. And here we observe,
(1.)The glorious form in which Christ appeared in several particulars. [1.] He was clothed with a garment down to the foot, a princely and priestly robe, denoting righteousness and honour. [2.] He was girt about with a golden girdle, the breast-plate of the high priest, on which the names of his people are engraven; he was ready girt to do all the work of a Redeemer. [3.] His head and hairs were white like wool or snow. He was the Ancient of days; his hoary head was no sign of decay, but was indeed a crown of glory. [4.] His eyes were as a flame of fire, piercing and penetrating into the very hearts and reins of men, scattering terrors among his adversaries. [5.] His feet were like unto fine burning brass, strong and stedfast, supporting his own interest, subduing his enemies, treading them to powder. [6.] His voice was as the sound of many waters, of many rivers falling in together. He can and will make himself heard to those who are afar off as well as to those who are near. His gospel is a profluent and mighty stream, fed by the upper springs of infinite wisdom and knowledge. [7.] He had in his right hand seven stars, that is, the ministers of the seven churches, who are under his direction, have all their light and influence from him, and are secured and preserved by him. [8.] Out of his mouth went a two-edged sword, his word, which both wounds and heals, strikes at sin on the right hand and on the left, [9.] His countenance was as the sun shining, its strength too bright and dazzling for mortal eyes to behold.
(2.)The impression this appearance of Christ made upon the apostle John (Rev 1:17): He fell at the feet of Christ as dead; he was overpowered with the greatness of the lustre and glory in which Christ appeared, though he had been so familiar with him before. How well is it for us that God speaks to us by men like ourselves, whose terrors shall not make us afraid, for none can see the face of God and live!
(3.)The condescending goodness of the Lord Jesus to his disciple: He laid his hand upon him, Rev 1:17. He raised him up; he did not plead against him with his great power, but he put strength into him, he spoke kind words to him. [1.] Words of comfort and encouragement: Fear not. He commanded away the slavish fears of his disciple. [2.] Words of instruction, telling him particularly who he was that thus appeared to him. And here he acquaints him, First, with his divine nature: The first and the last. Secondly, With his former sufferings: I was dead; the very same that his disciples saw upon the cross dying for the sins of men. Thirdly, With his resurrection and life: "I live, and am alive for evermore, have conquered death and opened the grave, and am partaker of an endless life." Fourthly, With his office and authority: I have the keys of hell and of death, a sovereign dominion in and over the invisible world, opening and none can shut, shutting so that none can open, opening the gates of death when he pleases and the gates of the eternal world, of happiness or misery, as the Judge of all, from whose sentence there lies no appeal. Fifthly, With his will and pleasure: Write the things which thou hast seen, and the things which are, and which shall be hereafter. Sixthly, With the meaning of the seven stars, that they are the ministers of the churches; and of the seven candlesticks, that they are the seven churches, to whom Christ would now send by him particular and proper messages.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–20. Public domain.
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TertullianAD 220
An Answer to the Jews
And, behold, six men were coming toward the way of the high gate which was looking toward the north, and each one's double-axe of dispersion was in his hand: and one man in the midst of them, clothed with a garment reaching to the feet, and a girdle of sapphire about his loins: and they entered, and took their stand close to the brazen altar.
TertullianAD 220
An Answer to the Jews
But the "Jesus" there alluded to is Christ, the Priest of God the most high Father; who at His First Advent came in humility, in human form, and passible, even up to the period of His passion; being Himself likewise made, through all (stages of suffering) a victim for us all; who after His resurrection was"clad with a garment down to the foot," and named the Priest of God the Father unto eternity.
Victorinus of PettauAD 304
Commentary on the Apocalypse of the Blessed John
"The court which is within the temple leave out." The space which is called the court is the empty altar within the walls: these being such as were not necessary, he commanded to be ejected from the Church.
"It is given to be trodden down by the Gentiles." That is, to the men of this world, that it may be trodden under foot by the nations, or with the nations. Then he repeats about the destruction and slaughter of the last time, and says:-
"They shall tread the holy city down for forty and two months; and I will give to my two witnesses, and they shall predict a thousand two hundred and threescore days clothed in sackcloth." That is, three years and six months: these make forty-two months. Therefore their preaching is three years and six months, and the kingdom of Antichrist as much again.
Victorinus of PettauAD 304
Commentary on the Apocalypse of the Blessed John
"As it were the Son of man walking in the midst of the golden candlesticks." He says, in the midst of the churches, as it is said in Solomon, "I will walk in the midst of the paths of the just," whose antiquity is immortality, and the fountain of majesty.
"Clothed with a garment down to the ankles." In the long, that is, the priestly garment, these words very plainly deliver the flesh which was not corrupted in death, and has the priesthood through suffering.
"And He was girt about the paps with a golden girdle." His paps are the two testaments, and the golden girdle is the choir of saints, as gold tried in the fire. Otherwise the golden girdle bound around His breast indicates the enlightened conscience, and the pure and spiritual apprehension that is given to the churches.
JeromeAD 420
HOMILIES ON MARK 75 (1)
In the law, John had a leather girdle because the Jews thought that to sin in act was the only sin.… In the Apocalypse of John, our Lord Jesus, who is seen in the middle of the seven lampstands, also wore a girdle, a golden girdle, not about his loins but about the breasts. The law is girdled about the loins, but Christ, that is, the gospel and the fortitude of the monks, binds not only wanton passion but also mind and heart. In the gospel, one is not even supposed to think anything evil; in the law, the fornicator is accused for judgment.… “It is written,” he says, “in the law, ‘You shall not commit adultery.’ ” This is the leather girdle clinging about the loins. “I say to you, anyone who even looks with lust at a woman has already committed adultery with her in his heart.” This is the golden girdle that is wrapped around the mind and heart.
Caesarius of ArlesAD 542
EXPOSITION ON THE APOCALYPSE 1:13, HOMILY 1
He who is girded signifies Christ the Lord. By the two breasts understand the two Testaments which receive from the breast of our Lord and Savior as though from a perennial fountain and from which they nourish the Christian people unto eternal life. The golden girdle is a chorus or the multitude of saints. For just as the breast is bound by a girdle, so the multitude of the saints is bound to Christ, so that as the two Testaments encompass the two breasts they are nourished by them as by holy paps.
Primasius of HadrumetumAD 560
COMMENTARY ON THE APOCALYPSE 1:12
“And I saw seven golden lampstands, and in the midst of the lampstands was one like a son of man.” He saw Christ who rather often desires to be called by this name. He who is the enclothed Christ is the seven lampstands themselves. Whether the seven lampstands or the seven stars, both refer to the church.… On account of the exalted nature of the divine discourse, on occasion the genus cannot be described clearly, because it is more easily seen than expressed.… So also in this passage, among the seven lampstands he is describing the church in the Son of man. “For,” the apostle says, “the two shall become one flesh, and I am saying that it refers to Christ and the church.” As I said above, the genus is clarified through various species.
Apringius of BejaAD 600
TRACTATE ON THE APOCALYPSE 1:13
The breasts of the Lord are the holy teaching of the law and the gospel. This girding is a sign of the passion, concerning which the Lord himself spoke to Peter: “When you are old, another will gird you and lead you where you do not wish” The “golden girdle” is his everlasting power, washed in the blood of the Lord’s passion. There is a variety of this girdle in the diversity of powers, yet there is one power behind the multitude of wonders. Another interpretation: The golden girdle is the chorus of the saints, tested as gold through fire. Another: The golden girdle around the chest is the fervent conscience and the pure spiritual understanding refined as though by fire, and so it was given to the churches.
Andreas of CaesareaAD 614
COMMENTARY ON THE APOCALYPSE 1:12-13
He was clothed with a long robe, as a high priest of those things above “according to the order of Melchizedek.” Moreover, he was girded with a golden girdle, not around the loins, as other men are to check desires (for the divine flesh is not accessible to these), but at the chest, around the breasts, so that the boundlessness of the divine wrath might be restrained by benevolence and that the truth might be revealed girding about the two Testaments which are the dominical breasts through which the faithful are nourished. It is a golden girdle to indicate its excellence and purity and genuineness.
BedeAD 735
Commentary on Revelation
And in the midst of the seven candlesticks one like unto the Son of Man. He says "like unto the Son of Man" after He had ascended into heaven with death conquered. For even though we have known Christ according to the flesh, yet now we no longer know Him. But well, "in the midst." For He says, "All those around Him shall offer gifts."
BedeAD 735
Commentary on Revelation
And girt about the paps with a golden girdle. He calls the two testaments the paps, with which He nourishes the holy body connected to Him. For the golden girdle is the chorus of saints, adhering to the Lord with concordant charity, embracing and keeping the testaments (as the Apostle says) in the unity of the Spirit in the bond of peace (Ephes. IV).
BedeAD 735
Commentary on Revelation
Clothed with a garment down to the foot. The "garment down to the foot," which in Latin is called a tunic reaching to the ankles, and is a priestly garment, shows the priesthood of Christ, by which He offered Himself as a sacrifice to the Father on the altar of the cross for us.
Alcuin of YorkAD 804
QUESTIONS AND ANSWERS MANUAL ON REVELATION
QUESTION: He affirms that he saw one like to the Son of man, clothed with a garment down to the feet. ANSWER: The garment down to the feet, which is a priestly garment, represents Christ's priesthood, in which he offered himself for us on the altar of the cross as a sacrifice to the Father.
Alcuin of YorkAD 804
COMMENTARY ON REVELATION
And I turned to see the voice that spoke with me. By saying to see, he shows that it was not a physical voice, which cannot be seen, but a spiritual one, with which seeing it is no different from hearing it. Allegorically, the Church turned to see the voice, because it directed its attention, out of the desire of its mind, to the words of the law and of the prophets, so as to see their mysteries now fulfilled. And being turned, I saw seven golden candlesticks: and in the midst of the seven golden candlesticks, one like to the Son of man. By the seven candlesticks is represented the sevenfold Church, in whose midst is Christ, who is called like to the Son of man because he was now immortal, or because he appeared not with sin, but in the likeness of the flesh of sin. We read that he appeared in the midst according to this: Where there are two or three gathered together in my name, there am I in the midst of them. [Matt. 18:20] It is appropriate for the Church to be symbolized by seven golden candlesticks, for the sevenfold operation of the Holy Spirit is symbolized by the number, and the brightness of eternal wisdom is symbolized by gold. So just as gold, tried by fire and stretched by blows, is made into a candlestick, so does the Church, melted by the fire of tribulation until purification, and extended into long-suffering by the blows of temptations, reach completion; whence Isaiah says, The Lord hath said it, whose fire is in Sion, and his furnace in Jerusalem. [Is. 31:9] Furthermore, one should know that one Church is represented by both the seven candlesticks and the Son of man, because the person of Christ and of the Church is one. So the same Lord who appeared clothed with a garment down to the feet in the midst of the candlesticks, put on as a garment the candlesticks themselves. Therefore, Christ's clothes are the same as the seven candlesticks, that is the Church. Indeed genus is joined to genus, when the Church is meant by both the seven candlesticks and the Son of man. Note also that the likeness to the Son of man concerns us, because just as our Head has risen again in deed, so have we in hope. Clothed with a garment down to the feet (a poderes). Podes means “feet” in Greek. What do we understand by the poderes, that is a tunic reaching the ankles, which Zechariah says is a priestly garment, [Probable reference to Zec. 3:4 LXX] if not the flesh of Christ specifically, and the whole Church generally? Indeed, by offering himself on the cross to God the Father, he carried out a priesthood. Now, this priestly garment is down to the ankles because his body, which is the Church, down to its very last members, fills up those things that are wanting of the sufferings of Christ; [Cf. Col. 1:24] or if not, then certainly his garment down to the ankles was his work of love to the suffering of death. And girt about the paps with a golden girdle. What one should know is that Daniel saw a man girt about the loins [Dan. 10:5] and John saw him girt about the paps because the Old Testament restrains the lust of the flesh, whereas the New restrains also that of the mind. However, that double girding does not refer to the Head, but to the limbs, since it is certain that our Redeemer has been touched by neither the lust of the body nor that of the heart. So it is fitting to say that this girdle was golden, because whoever is a citizen of the heavenly fatherland, forsakes uncleanness, not out of fear of punishment, but out of love for heavenly brightness. The order given to the apostles in the New Testament, Let your loins be girt, [Luke 12:35] is given, through their persons, to those who, not yet restraining the fornication of the flesh, belong to the man of the old life; for the apostles themselves had already forsaken the uncleanness of the flesh. Alternatively, the angel is girt about the paps with a golden girdle because the Church, coming from two peoples, is united in Christ by the bond of love.
OecumeniusAD 990
Commentary on Revelation
"The seven lampstands," as John himself goes on to explain, are the seven churches to which he has been commanded to write; he calls them "lampstands" because they bear the light of the glory of Christ. For he does not call them lamps, but "lampstands." This lamp itself does not emit light; rather, it contains within itself the power to illuminate. Christ illuminates His churches spiritually. For just as the holy apostle encourages those who have received the faith: "Become like stars in the world, holding forth the word of life," (Philip. 2:15-16) so too, the star itself does not possess light by itself but is receptive to an external light. In the same way, here the evangelist saw the churches not as lamps themselves but as "lampstands." For it has been said concerning Christ, "you wonderfully illuminate from eternal mountains," (Ps. 75:3) perhaps that means angelic powers; and again, towards the Father; "send forth your light and your truth" (Ps. 43:3); and again, the illumination of your face, O Lord. (Ps. 44:3) The participants in the divine light were recorded, some as stars, others as lamps.
John says that the "lampstands" are "golden" because it is honorable and surpassing to receive the divine radiance.
And he says that "in the midst of the seven lampstands, one like a son of man"; for if the Lord Himself promises to dwell and walk among the souls that received Him, how would He not be "seen in the midst of the lampstands"?
He says that the "Son of Man," Christ, who humbled himself for us "taking the form of a servant," (Philip. 2:7) became the fruit of the womb according to the divine melody (Ps. 126:3); the womb of the undefiled and ever-virgin Mary; for since Mary is a human and our sister, it is fitting that the one born from her without seed, according to the flesh the Word of God, is called the "Son of Man."
And he has spoken carefully without saying "the son of man", but "like a son of man," and also God and Lord of all, Emmanuel; and the vision shows his varied form, outlining the shape from his works and powers.
And first, he puts on a priestly garment; for the long "robe" and the "belt" are priestly garments; for it is said to him from God and the Father: "You are a priest forever according to the order of Melchizedek." (Heb. 5:6; Ps. 109:4) But the apostle also calls Christ "a high priest and apostle of our confession," (Heb. 3:1) as one who performs priestly service and brings to himself and to the Father and the Spirit our confession of faith.
And he puts on "a golden belt," having a belt with decorated attire [φάρους], as prescribed by the law for priests. For it was necessary for the difference between slaves and master to be shown, between the shadowy law and the truth in the New Covenant.
"His head and his hair were white like wool, as white as snow." For the mystery according to Christ is new in its appearance, but indeed eternal in its good pleasure. For the divine apostle wrote concerning him the mystery hidden from the ages and from the generations, which now has been revealed to his saints, to whom he willed. Therefore, the ancient aspect of the mystery, as far as it reached into divine favor, reveals the gray of the head intermingled with "wool" and "snow."
"and his eyes were like a flame." It is shown since Christ is also light, and He calls Himself this, saying "I am the light and the truth," (Jn. 8:12; 14:6) or He reveals the fearful things and the threat against the seven churches to which the things of the Revelation are sent, as those who are not following His laws perfectly. And He says,
"his feet were like gleaming bronze." They say that the copper mined in Mount Lebanon is both pure and self-originating, becoming purer after being purified in a furnace from the moderate impurity within it; through this, the firm and unshakable faith in Christ, bright and visible, is shown to have been firmly established in safekeeping. For Christ has been called the rock [πέτρα] by the apostle (1 Cor. 10:4), and a precious stone [λίθος] in the foundations of Zion by Isaiah (Isa. 28:16). Or he means that the "gleaming bronze" is incense that is bronze-like, which the physicians [ἰατρῶν παῖδες] have been accustomed to call male [ἄρρενα].
But this one is fragrant when it is burning; for the burning "furnace" is a sign that it is being burned. It shows that the foundation of the evangelical proclamation; for the foundation of the rest of the body are the "feet," which is Christ; for He is fragrant and, by fixing the spiritual fragrance, both the things in heaven and those on earth. The foundation is Christ, and Paul refers to this in a certain letter he wrote to the Corinthians, wisely saying, "I have laid the foundation as an expert builder; another is building upon it. Each person must consider how they build upon it, for no one can lay any foundation other than the one already laid, which is Jesus Christ." (1 Cor. 3:10-11) That Christ is fragrant in a spiritual sense is attested by the bride in the Song of Songs, who, having received a share of His fragrance, declares both that "the scent of your perfumes is more delightful than all spices" and that "your name is like a poured-out perfume." (Song 1:3) Moreover, the Lord Himself presents Himself as fragrant in His words to the bride, saying, "I am the flower of the field, the lily of the valleys." (Song 2:1) What then? Did not Paul also, having become fragrant from the participation [μετουσίας] in Christ, say: "that we are the fragrance of Christ?" (2 Cor. 2:15) And again: "and the aroma of the knowledge of Him is revealed to us." (2 Cor. 2:14)
"and his voice was like the sound of many waters," John said; and rightly so. For how else could his utterance have reached every part of the earth, and the proclamation about him to the ends of the inhabited world, if it were not unheard of? Not by audible loudness, but by the power of the proclamation.
"and he had seven stars in his right hand," he said. He himself interprets these stars as the angels of the seven churches, as the divine Gregory said in the presence of the bishops, addressing the ruling angels; "for I believe that each church is guarded by a different angel, as John teaches in the Revelation." I believe that the "stars" are called the holy angels because of the abundant illumination of Christ within them; and they "are in His right hand." For they are deemed worthy of the most honorable position before God, and as if they rest in the hand of God.
"and out of his mouth went a sharp two-edged sword." Therefore, the divine David says to the Lord, "Fix your sword upon your thigh, O mighty one." (Ps. 44:4) For at that time, the evangelical laws commanded us to observe them strictly, for violating them was deadly; therefore, the place of the thigh where the sword was placed indicated a delay in punishment, for it was not yet fully prepared for slaughter. Now from "his mouth" comes forth the "sword," signifying the riddle [αἰνίγματος] that those who are disobedient to the evangelical commandments face the danger of being cut in two by the sword of the soul. This is what the Lord declares in the Gospels, making this clear; and the apostle said: "for the word of God is living and active, and sharper than any two-edged sword" (Heb.4:12) against those who disobey, clearly indicating the threat it raises. Therefore, this sharpness is also attributed to John; it is the same as the sharp style found in the writings of Paul.
"and his face was like the sun shining in its power," John said. Well said, "like the sun"; for the Lord is "the sun of righteousness," according to the prophet Malachi. (Mal. 4:2) But so that you do not think the illumination of Christ's "face," which enlightens every person coming into the world (Jn. 1:9), is a physical body that is transparent and visibly shining, he attributed it to his power, as if to say: the light of Christ is intelligible, operating by power (Col. 1:29), not a bodily appearance, but one that enlightens the eyes of the soul.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Revelation 1:13 presents John's awe-inspiring vision of the resurrected and glorified Christ, standing majestically amidst the seven golden lampstands. This foundational image introduces the divine authority and intimate presence of Jesus Christ over His church, setting the stage for the subsequent messages to the seven churches and the unfolding prophetic narrative of the book. The detailed description of His attire—a long priestly robe and a golden girdle—underscores His exalted status as both sovereign King and High Priest.
CONTEXT
Literary Context: This verse is an integral part of John's initial vision in the Book of Revelation, immediately following his hearing of a loud voice like a trumpet and his turning to identify its source. In Revelation 1:12, John first beholds "seven golden candlesticks" (lampstands), which are explicitly identified later in Revelation 1:20 as symbolizing the seven churches of Asia Minor. Thus, Revelation 1:13 provides the crucial revelation of the figure standing "in the midst" of these lampstands, establishing Christ's central position, oversight, and intimate connection with His gathered people. This vision precedes and validates the authoritative messages Christ delivers to each church.
Historical & Cultural Context: John, exiled on the island of Patmos for his testimony of Jesus (Revelation 1:9), receives this revelation during a period of intense persecution for early Christians under the Roman Empire, likely during the reign of Emperor Domitian. The seven churches addressed (Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea) were real congregations in the Roman province of Asia (modern-day Turkey), facing various internal and external pressures. The imagery used in the vision, particularly the priestly and kingly garments, would have resonated deeply with a Jewish-Christian audience familiar with Old Testament temple practices and royal protocols, while also conveying universal themes of divine authority and majesty understandable within the broader Roman cultural context.
Key Themes: Revelation 1:13 contributes significantly to several overarching themes in Revelation. Firstly, it powerfully establishes Christ's Active Presence and Authority within His church; His position "in the midst of the seven candlesticks" signifies His constant, intimate involvement and sovereign oversight. Secondly, the description of the figure as "one like unto the Son of man" highlights The "Son of Man" Identity, a title Jesus frequently used for Himself during His earthly ministry, emphasizing both His humanity and His divine authority as seen in Daniel 7:13-14. In Revelation, this title underscores His judicial power, ultimate sovereignty, and messianic fulfillment. Thirdly, the Priestly and Kingly Attire described—a long robe and a golden girdle—symbolizes His exalted status as both our great High Priest who intercedes for His people, reminiscent of the garments described in Exodus 28:4, and the sovereign King ready to execute judgment and reign.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Revelation 1:13 is rich in Imagery and Symbolism, painting a vivid picture of the glorified Christ. The description of His attire—the "garment down to the foot" and the "golden girdle"—is highly Symbolic, immediately conveying His exalted status as both a high priest and a king. The "seven candlesticks" are also powerful Symbols representing the churches, and Christ's position "in the midst" of them is a symbolic representation of His omnipresence and active oversight. Furthermore, the phrase "one like unto the Son of man" is a direct Allusion to the prophetic vision in Daniel 7:13, linking John's vision to Old Testament messianic prophecy and establishing Christ's divine authority and future reign. The entire verse functions as a powerful Proleptic vision, foreshadowing Christ's ultimate victory and judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
This vision of Christ in Revelation 1:13 serves as a profound theological anchor, establishing the absolute sovereignty and active presence of the resurrected Lord over His church. It immediately dispels any notion of an absent or disengaged Christ, instead presenting Him as intimately involved in the life and struggles of His people. The blend of priestly and kingly imagery underscores His multifaceted role as both our compassionate intercessor and our righteous ruler and judge. This foundational revelation prepares the reader for the subsequent messages to the churches, demonstrating that the One who speaks to them is fully aware of their circumstances and possesses all authority to commend, rebuke, and promise.
REFLECTION AND APPLICATION
The majestic vision of Christ in Revelation 1:13 offers both immense comfort and a sobering challenge to believers today. The assurance that Christ stands "in the midst of the seven candlesticks"—that is, in the midst of His churches, including our own local congregations—means that He is intimately aware of our joys, struggles, faithfulness, and failures. He is not a distant God but an ever-present Lord who actively oversees, sustains, and judges His people. This truth should inspire confidence in His care, courage in the face of adversity, and a deep sense of accountability to live in a manner worthy of His presence. It calls us to examine our own lives and our corporate church life, knowing that the One who walks among the lampstands sees all.
Questions for Reflection
FAQ
What is the significance of Jesus being described as "one like unto the Son of Man" in this vision?
Answer: The phrase "one like unto the Son of Man" is profoundly significant, drawing a direct link to the prophetic vision in Daniel 7:13, where a figure "like a son of man" comes with the clouds of heaven to receive everlasting dominion and a kingdom. While Jesus frequently used "Son of Man" to refer to Himself during His earthly ministry, often emphasizing His humanity and suffering (Mark 8:31), in Revelation, it highlights His glorified, divine, and authoritative status. It underscores His identity as the promised Messiah, the universal Judge, and the ultimate King who holds all power and authority over heaven and earth. The "like unto" emphasizes His transcendent, heavenly form, yet still recognizable as the Christ.
Why is Jesus described with such specific clothing (garment down to the foot, golden girdle)?
Answer: The specific attire described in Revelation 1:13 is highly symbolic, conveying Jesus's exalted roles and authority. The "garment down to the foot" (Greek, podḗrēs) was typical attire for high-ranking officials, priests, and kings in the ancient world, signifying dignity, authority, and a sacred office. This immediately points to Jesus's role as our Great High Priest, who continually intercedes for us before God, and as a sovereign King. The "golden girdle" worn high on the chest ("about the paps") further emphasizes His divine majesty, purity, and supreme value. Gold is consistently associated with divinity and royalty in scripture. This imagery collectively portrays Jesus as the ultimate Priest-King, ready to execute both judgment and salvation, holding all power and honor.
CHRIST-CENTERED FULFILLMENT
Revelation 1:13 offers a powerful Christ-centered fulfillment, revealing Jesus not merely as a historical figure, but as the glorified, living Lord who actively reigns. The description of "one like unto the Son of man" directly connects Him to the prophetic figure of Daniel 7:13-14, affirming His messianic identity and His ultimate, universal dominion. His presence "in the midst of the seven candlesticks" (the churches) powerfully illustrates His ongoing high-priestly ministry, as described in Hebrews 4:14-16, where He sympathizes with our weaknesses and offers grace. The kingly and priestly attire signifies that the One who once humbled Himself to die on the cross (Philippians 2:8) is now exalted as Lord of all (Philippians 2:9-11), actively overseeing His church and preparing for His final return as King of kings and Lord of lords (Revelation 19:16). This vision assures believers that their Savior is not only the Lamb slain for their sins (John 1:29) but also the sovereign, living Head of the Church, holding all authority and power.