1:12-16 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 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.
“And I turned to see the voice that spake with me.” ～ An interesting statement, this; Grk: epestrepsa blepein tēn phōnēn—“I turned to see the voice.” How does one see a voice? But this isn’t just “a voice,” it was “tēn phōnēn,” “The Voice:” the tabernacled presence that walked with Adam in the cool of the day, and spoke to Moses “face to face” (Ex 33:11). And being turned, John saw seven golden (luchnias) lamp-stands. We will be told in v20 that the lamp-stands represent the seven churches. These lamps have the seven pronged lamp-stand of Exodus 25:31-40 in view. And as it represents the Spirit in the life of the people of God in natural Israel, so, too, here the imagery is the same; it stands for the Spirit in the life of the New Israel of God.
What follows is an unveiling of Jesus Christ in full regal attire as the Priest, King, and Judge. John sees, and describes, the glorified Christ in the midst of the candlesticks (lamp-stands), i.e. the churches. He is not above, beside, beneath, but He is IN THE MIDST of the Church. Christ IN the church is a theme, nay, a truth that must not be lost sight of throughout the Apocalypse.
“I saw seven golden candlesticks ...” ～ The prophet Zechariah gives a description of the lamp-stand (Zech 4:1ff) for an application to messianic kingdom similitude; e.g. in Zechariah’s vision the lamp-stand had seven lamps, each with a tube, or wick, that drew oil from a common source. How completely and beautifully this speaks of the churches of the book of Revelation who all have as the fountain of their lives one Jesus, one Christ. For He, alone, was crushed in the olive press (the meaning of the word Gethsemane) so that His Spirit could flow into His people (John 1:33; 7:37-39).
“And in the midst of the seven candlesticks one like the Son of man." ～ The person of the Voice that John had turned to see is “one like unto the Son of man.” The definite article is missing from the Grk: literally, homoion hwōi anthropou, “like son of man.” There is no indefinite article “a” in the Grk, it is understood in most cases in the absence of the definite article (“the” in English). John sees one like a human being. He takes his language from Daniel 7:13 where this identification is given to the Kingdom of God that would replace the kingdoms of the beast (see Dan 7:1-12). The title as it appears in Daniel references the saints of the most High (see Dan 7:13 cf. v18, 21-27). Jesus, during His earthly ministry, assumed this eschatological title to Himself; thusly, identifying Himself and His church with Daniel’s prophecy.
While the Grk has homoion huiō anthrōpou “like (a) son of man,” it is unmistakably Christ—the Son of Man who is viewed; for He has already identified Himself as the Alpha and Omega, the First and the Last (v11), and even earlier in the chapter as “the Almighty” (v8).
The scene, here, is faithful to describe that to which John was an eyewitness. We are presented with a three-part account of the appearance of Jesus: 1. His robe, 2. His girdle, and 3. His physical features. Each speaks of Him in different administrations to, and in, His church. The robe speaks of Jesus as our high Priest, the girdle as our King, and His physical features as the great Judge.
“Clothed with a garment down to the foot...” ～ First, the robe views the Messiah as the high priest. We are shown this in that the robe was full length—came down to the ankles (see Ex 28:4; 29:5 the high priest’s robe, compare Zech 3:4).
The high priesthood of Christ is superior to that of Aaron; because Jesus remains a priest forever after the order of Melchizedek, i.e. eternal. In the New Testament the writer of Hebrews shows how the Melchizedek priesthood of Jesus has replaced the Aaronic priesthood of the Old Testament. The term “replaced” is not really proper because the Melchizedek priesthood was introduced to Abraham BEFORE the Aaronic priesthood was enjoined. The Aaronic priesthood, like the Law (covenant of Sinai) it officiated over, was only to be temporary until the promised “seed” would establish the true covenant and the true priesthood, both of which had been introduced to our father Abraham (Heb 7:17-19; Gal 3:6-29) prior to Sinai. Therefore, the promise to (and of) Abraham, and the priesthood of Melchizedek, have preeminence over the bondwoman Hagar (see Gal 4:22-31). The Epistle to the Hebrews shows the superiority of the priesthood of Christ:
Sinai’s Priesthood. Priesthood of Christ Hebrews
Imperfect Perfect 2:14-18
Temporary Eternal 7:21-23
Changeable Unchanging 7:24
Incomplete Complete 7:25
Fallible Sinless 7:26
Continual Permanent 9:12, 26
Insufficient All-Sufficient 10:11-12
“And girded about the paps with a golden girdle.” ～ Secondly, the golden band, or a golden sash, speaks of Jesus as the King. John has already referred to him as the Prince of kings of the earth (v5), and here He is seen as the ruling King of His kingdom for He is in the midst of the churches. Here, as in most places in the Revelation, gold as a color or metal, is a metaphor for the deity or the things of beauty. E.g. 3:18 “gold tried in the fire,” i.e. Eternal life; 4:4 “on their heads crowns of gold,” i.e. the rewards of God; 21:18 “the city was pure gold,” i.e. as the city of God; 21:21 “street of the city was pure gold,” i.e. as the city of God. Of the other five places in Revelation that mention gold, one references demons, one idols, and three have Mystery Babylon in view; in which case all five have to do with anti-God personalities. The band or sash speaks of strength; the fact that it is gold speaks of divine, or kingly, strength. In Daniel 2:5 that prophet has a vision “by the side of the great river, which is Hiddekel.” He saw there a “certain man” who wore a sash made from “fine gold of Uphaz.”
A further survey of the Daniel passage shows this person to be the theophany of the LORD (YHWH) of hosts, the King of kings.
“His head and his hair were white like wool...” ～ Thirdly, the vision of “hair… white like wool, as white as snow, and eyes… as a flame of fire;… feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters” portrays Christ as the great Judge of Daniel 7:9. The name of God which Daniel employed in this passage is the Ancient of Days—which speaks of His eternality. By that passage’s association with the one here in the Revelation, it speaks the same of Christ. Daniel writes of the Ancient of Days (and by association—of Christ) v10 of his ch 7, (NKJV)
“A fiery stream issued
And came forth from before Him.
A thousand thousands ministered to Him;
Ten thousand times ten thousand stood before Him.
The court was seated,
And the books were opened.”
And came forth from before Him.
A thousand thousands ministered to Him;
Ten thousand times ten thousand stood before Him.
The court was seated,
And the books were opened.”
The statement in v10, “The court was seated...” is a reference to “and the Ancient of Days was seated;” from v9. The imagery is that of the Grand Jurist of the universe taking His seat at the bar of infinite justice to adjudicate over the kingdoms of earth. The prophet is continuing to speak of this when he writes,
“I was watching; and the same horn was making war against the saints, and prevailing against them, until the Ancient of Days came, and a judgment was made in favor of the saints of the Most High, and the time came for the saints to possess the kingdom.” (Dan 7:21-22; NKJV)
Instead of having “judgment was made in favor of the saints of the Most High,” the KJV renders it “judgment was given to the saints of the most High;” Notice, that when the Ancient of Days came, “judgement was given to” (KJV) “the saints of the most High.” The saints executed Yahweh’s judgement upon the kingdoms of the beast. Or, said another way, the Ancient of Days sat in judgement upon the kingdoms of the beasts, in the persons of the “saints of the most high.” Daniel continues this reasoning into vv26 and 27; notice, from the NKJV, “‘But the court shall be seated, And they” (the saints of the most High) “shall take away his” (the horn of the fourth beast) “dominion, To consume and destroy it forever. 27 Then the kingdom and dominion, And the greatness of the kingdoms under the whole heaven, Shall be given to the people, the saints of the Most High. His (KJV has “whose;” a reference to the Saints of the Most High) kingdom is an everlasting kingdom, And all dominions shall serve and obey Him’” (the Ancient of Days). (Parenthesis mine throughout.) It is clear that the saints of the “Most High” are considered to be the instrument of the Ancient of Days. The reading of the KJV is preferred over the NKJV at this point, because of its faithfulness to the Hebrew text:
7:27 ûmal'khûtäh w'shäl'†änä ûr'vûtä Diy mal'kh'wät T'chôt Käl-sh'maYä y'hiyvat l'am qaDiyshëy el'yôniyn mal'khûtë mal'khût älam w'khol shäl'†änaYä lëH yif'l'chûn w'yish'TaM'ûn
Literal translation from the Hebrew with Strong’s references:
And the kingdom 4437 and dominion, 7985 and the greatness 7238 of x1768 the kingdom 4437 under 8460 the whole 3606 heaven, 8065 shall be given 3052 z8753 to the people 5972 of the saints 6922 of `Elyôn עֶליוֹן, 5946 whose kingdom 4437 [is] an everlasting 5957 kingdom, 4437 and all 3606 dominions 7985 shall serve 6399 z8748 and obey 8086 z8721 him.
This apocalyptic style of speaking must also be applied to the Revelation; not only because John’s description of Jesus (1:13-16) is the identity Daniel gave the Ancient of Days (Dan 7:9), but because, and just as important, John’s Priest, King, and Judge is located – and functioning – in the “midst” of the churches. A study of chapters 2 and 3 of the Revelation will show that He has come to sit in judgment upon the churches. But not only that; He is in the midst of the churches as their high priest, and also their King.
As in all biblical principles and truths, there must be a practical application in order for the body of Christ, and even the world at large, to benefit. So, what is the application of the foregoing? Simply this: Jesus’ words to His disciples, “Verily I say into you, there be some standing here, which shall not taste of death, till they see the Son of man coming in His kingdom” (Matt 16:28); and again, “But when they persecute you in this city, flee to another: for verily I say into you, You shall not have gone over the cities of Israel, till the Son of man be come” (Matt 10:23); and also his words to Caiaphas, the scribes, and the elders, “Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven” (Matt 26:64), have all been fulfilled. The “coming” spoken of, in this and similar passages, is not the “parousia,” but an “erchomai” class coming (Strong’s #G2064) (see commentary on v7). The word “parousia” would necessitate a physical presence, but not “erchomai.” The coming (erchomai) of Jesus is a veritable coming that took place fifty days after His resurrection and ten days after His ascension—the day of Pentecost A.D. 30—and continues in the life of His church. Further, a comparison of Daniel 7:18-27 with Revelation 17:14 shows the Ancient of Days, the Lord of lords, the King of kings possessing the kingdom of the beast in, by, and through the entity of His church. And they that are with Him are “called, and chosen, and faithful.”
Daniel 7:18-27
But the saints of the most High shall take the kingdom, and possess the kingdom for ever, even for ever and ever. 19 Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; 20 And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. 21 I beheld, and the same horn made war with the saints, and prevailed against them; 22 Until the Ancient of days came, and judgment was given to the saints of the most High; and the time came that the saints possessed the kingdom. 23 Thus he said, The fourth beast shall be the fourth kingdom upon earth, which shall be diverse from all kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. 24 And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings. 25 And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. 26 But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end. 27 And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.
Compare to:
Revelation 17:14
These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful.
“And his eyes were as a flame of fire.” ～ The one in the midst of the churches has eyes “as a flame of fire.” The image is of His omniscience, coupled with the stern penetrating look of the Judge, which burns through all pretenses, and sees what is true. This One would say to the church at Thyatira “I am he which searcheth the reins and hearts: and I will give unto everyone of you according to your works” (2:23).
“Feet like unto fine brass, as if they burned in a furnace;” ～ The “feet like unto fine brass” of this One has the brass altar of holocaust in view (Ex 38:30; 39:39). It was at this altar that the sins of natural Israel were judged; thus “as if they burned in a furnace.” By the feet of Christ symbolizing judgement we are to understand justice to be the foundation of the Almighty's dealings with His creation.
“And his voice as the sound of many waters.” ～ This voice has already been described as “a great voice as of a trumpet”(v10). The person of the voice is clearly Jesus, as is indisputable from vv10-15. By John’s reference here to the “voice of many waters,” there is a very conscious effort, on John’s part, to identify Jesus as Almighty God. John’s statement here is an echo from Ezekiel 1:24 “...like the noise of great waters, as the voice of the Almighty.” The Revelator’s intent here is to establish the truth that Jesus is speaking with divine authority. (See the commentary on v10.)
“And he had in his right hand seven stars:” ～ The One “in the midst of the seven lampstands” (NKJV) held seven stars in His right hand. We will look closer at the “stars” when we speak on v20 (the seven stars are the fourth set of twenty-one groups of seven in the Apocalypse), but just now another matter has our attention. Namely, this: In the pagan world, at the time the Apocalypse was written, Mithras (a popular god of the Romans and the Caesars) was represented with seven stars in the right hand. In fact, Caesar Nero had a coin minted with just such an image of himself. The function of the Revelation as resistance literature aimed at the empire, is blatant at this point. The fact that it is not Emperor Nero, but the Christ of the Christians, that holds the “seven stars” was seditious in the extreme. (This would be a bit of Christian literature in the style of Luke 2:11 which introduces the baby Jesus as the “Savior”—a title claimed by, the then Caesar Augustus.) The Holy Spirit is here demonstrating that it is Christ, not the Roman emperor, who welds imperial prerogatives.
“And out of His mouth went a sharp twoedged sword, ...” ～ In John’s vision a “sharp twoedged sword” proceeded from the mouth of Him who was “in the midst of the seven candlesticks/lampstands.” The imagery is also used in 2:12, 16; 6:8; 19:15, 21. The sword here referenced is the rhomphaiea (Strong’s #NT4501). The rhomphaia is any cutlass or saber that has a long broad blade. No doubt John’s readers would have understood the long Thracian sword. (The “sword” associated with the beast (13:10,14) is of another type, which will be discussed at the appropriate time.) Beyond any doubt the Holy Spirit, by using the image of the sword, intends us to understand the Word of God. Hebrews says: “For the word of God is quick, and powerful, and sharper than any twoedged sword, ...” (Heb 4:12); and, Paul is clear when he writes to the Ephesians concerning the “whole armor of God,” “And take” Paul instructs, “the helmet of salvation, and the sword of the Spirit, which is the word of God” (Eph 6:17). Having “the sword” identified gives a clear understanding of such passages as 2:16 and 19:15. In 2:16 Christ warns the church at Pergamos of a possible fight that He would execute against them with the “sword of His mouth,” while in 19:15 the rider of the white horse smites the nations with the “sharp sword which proceeds from His mouth;” in both cases it is the Word of God that destroys the un-repentant sinners.
“And his countenance was as the sun shineth in his strength." ～ The One whom John has been describing appears as “the sun shineth in his strength.” It is the risen and glorified Christ which he sees. Paul describes Him this way:
“... until the appearing of our Lord Jesus Christ: Which in his times he shall shew, who is the blessed and only Potentate, the King of kings and the Lord of lords; Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen. (1 Tim 6:14-16)
Paul writes of light that no man can approach unto, and John writes of a countenance as bright as the sun at its strength. Who can look into the face of the sun at noonday? By employing these terms to describe the countenance of Christ, the Revelator is speaking of His divine majesty—as he also does in 10:1 and 21:23.
Apostolically Speaking,
☩ Jerry L Hayes
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