Exegetical and Hermeneutical Commentary of Revelation 1:14
His head and [his] hairs [were] white like wool, as white as snow; and his eyes [were] as a flame of fire;
14. like wool, as white as snow ] Either these words are to be taken together, ‘like wool white as snow’ or we must punctuate “were white like white wool, like snow.” Though the Person seen is the Son of Man of Dan 7:13, the description is more nearly that of the Ancient of Days, ibid. 9. We need not wonder that Their union was made more plain to the later Prophet.
Fuente: The Cambridge Bible for Schools and Colleges
His head and his hairs were white like wool, as white as snow – Exceedingly or perfectly white – the first suggestion to the mind of the apostle being that of wool, and then the thought occurring of its extreme whiteness resembling snow – the purest white of which the mind conceives. The comparison with wool and snow to denote anything especially white is not uncommon. See Isa 1:18. Prof. Stuart supposes that this means, not that his hairs were literally white, as if with age, which he says would be incongruous to one just risen from the dead, clothed with immortal youth and vigor, but that it means radiant, bright, resplendent – similar to what occurred on the transfiguration of the Saviour, Mat 17:2. But to this it may be replied:
- That this would not accord well with that with which his hair is compared – snow and wool, particularly the latter.
- The usual meaning of the word is more obvious here, and not at all inappropriate.
The representation was suited to signify majesty and authority; and this would be best accomplished by the image of one who was venerable in years. Thus, in the vision that appeared to Daniel Dan 7:9, it is said of him who is there called the Ancient of Days, that his garment was white as snow, and the hair of his head like the pure wool. It is not improbable that John had that representation in his eye, and that therefore he would be impressed with the conviction that this was a manifestation of a divine person. We are not necessarily to suppose that this is the form in which the Saviour always appears now in heaven, anymore than we are to suppose that God appears always in the form in which he was manifested to Isaiah Isa 6:1, to Daniel Dan 7:9, or to Moses and Aaron, Nadab and Abihu in the mount, Exo 24:10-11. The representation is, that this form was assumed for the purpose of impressing the mind of the apostle with a sense of his majesty and glory.
And his eyes were as a flame of fire – Bright, sharp, penetrating; as if everything was light before them, or they would penetrate into the thoughts of people. Such a representation is not uncommon. We speak of a lightning glance, a fiery look, etc. In Dan 10:6, it is said of the man who appeared to the prophet on the banks of the river Hiddekel, that his eyes were as lamps of fire. Numerous instances of this comparison from the Greek and Latin Classics may be seen in Wetstein, in loco.
Fuente: Albert Barnes’ Notes on the Bible
Verse 14. His head and his hairs were white like wool] This was not only an emblem of his antiquity, but it was the evidence of his glory; for the whiteness or splendour of his head and hair doubtless proceeded from the rays of light and glory which encircled his head, and darted from it in all directions. The splendour around the head was termed by the Romans nimbus, and by us a glory; and was represented round the heads of gods, deified persons, and saints. It is used in the same way through almost all the nations of the earth.
His eyes were as a flame of fire] To denote his omniscience, and the all-penetrating nature of the Divine knowledge.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
His head and his hairs were white like wool, as white as snow: whiteness signifies purity; whiteness of hair signifies old age ordinarily, which commonly is attended with more prudence, as having most experience: hence this appearance of Christ may denote both his purity and wisdom, and that he is the Ancient of days; see Dan 7:9,13,22; though there the term of Ancient of days belongs to God the Father, yet it also agreeth to Christ, who is equal with the Father, as to his Divine nature.
And his eyes were as a flame of fire; such an appearance is applied to God, Eze 1:27; Dan 10:6; and to Christ, Rev 19:12, to denote either Christs knowledge, wisdom, and omniscience; or his grace in purifying souls, as fire doth metals; or his wrath and anger against his enemies.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14.Greek, “But,”or “And.”
like woolGreek,“like white wool.” The color is the point ofcomparison; signifying purity and glory. (So in Isa1:18). Not age, for hoary hairs are the sign of decay.
eyes . . . as . . .flameall-searching and penetrating like fire: at the sametime, also, implying consuming indignation against sin,especially at His coming “in flaming fire, taking vengeance”on all the ungodly, which is confirmed as the meaning here, byRev 19:11; Rev 19:12.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
His head and [his] hairs [were] white like wool, as white as snow,…. In allusion to the white head and hairs of old men, said to be hoary, or like the hoar frost, and compared to an almond tree in bloom, Ec 12:5; and here to wool and snow for whiteness; see
Eze 27:18; and according to the Jews p, , “white wool”, is the wool of a lamb just born, about which a cloth is bound, that it may not be defiled; now these metaphors are expressive of the antiquity of Christ, who is the everlasting Father, and whose goings forth were of old, even from everlasting; and of his senile gravity and prudence, for with the Ancient is wisdom; he is the wisdom of God, in whom all the treasures of wisdom and knowledge are hid; and also of his glory and majesty, being the brightness of his Father’s glory; and likewise of his true and proper deity, since this description is the same with that of the Ancient of days in Da 7:9; for by his head is not here meant either God the Father, who is sometimes called the head of Christ, 1Co 11:3, nor his divine nature, which is the chief and principal in him, nor his headship over the church; nor do his hairs intend his elect, which grow upon him, and are nourished by him, and are so called for their number, weakness, and purity:
and his eyes [were] as a flame of fire: see Da 10:6; which may design the omniscience of Christ, which reaches to all persons, and things, and is very searching and penetrating, and discovers and brings to light things the most dark and obscure; and also Christ’s eyes of love upon his own people, which have both heat and light; Christ’s love never waxes cold, and, being shed abroad in the hearts of his people, warms theirs; and in the light of his gracious countenance do they see light; and his love, like flames of fire, melts their souls into a true and genuine repentance for sin: or else, rather his eyes of wrath and vengeance, as set upon his enemies, are here meant: which will be fierce and furious, bring swift and sudden destruction on them, before which there is no standing, and from which there is no fleeing. It is said of Augustus Caesar, that he had fiery eyes q.
p T. Bab. Sabbat, fol. 54. 1. Maimon. & Bartenora in Misn. Sabbat, c. 5. sect. 2. q Servius in Virgil. Aeneid. l. 8. p. 13. 55.
Fuente: John Gill’s Exposition of the Entire Bible
As white wool ( ). (wool) in N.T. only here and Heb 9:19, though old word. The person of the Lord Jesus is here described in language largely from Da 7:9 (the Ancient of Days).
White as snow ( ). Just “as snow,” also in Da 7:9. In N.T. only here and Mt 28:3.
As a flame of fire ( ). In Da 7:9 the throne of the Ancient of Days is , while in Da 10:6 the eyes of the Ancient of Days are (lamps of fire). See also Rev 2:18; Rev 19:12 for this bold metaphor (like Heb 1:7).
Fuente: Robertson’s Word Pictures in the New Testament
Comment:
1) “His head and his hairs,” (he kephale autou kai hai triches) “What is more his head and the hairs (of his head),” his forehead and his hair, described as a wise, venerable person, Pro 20:26-28; Gen 42:38; Gen 44:29; Gen 44:31; Deu 32:25.
2 “Were white like wool,” (leukai hos erion) “(Appeared to be) as white as wool,” a symbol of celestial or heavenly beings, in white apparel, as well as a representative of an holy cause, 2Ch 5:12; Ezr 8:15; Ecc 9:8.
3) “As white as snow,” (leukon hos chion) “Even as white as snow,” a symbol of purity, innocence, cleanliness, or holiness, Isa 1:18; Mat 28:3; Act 1:10; Rev 3:4-5; Rev 19:8; Rev 19:14.
4) “And his eyes were as a flame of fire,” (kai hoi ophthalmoi autou hos phloks puros) “And his eyes (flashed) as a flame of fire,” Rev 20:11; In holiness and fierce judgment he comes to reign, 2Th 1:6-9. This appears to be the person of “Ancient of Days” one, whom Daniel foresaw, Dan 7:13-14; Rev 1:7.
Fuente: Garner-Howes Baptist Commentary
(14) His head and his hairs were white like wool, as white as snow.The whiteness here is thought by some to be the token of the transfiguration in light of the glorified person of the Redeemer. It is the glorious white which is the colour and livery of heaven. This doubtless is true; but it appears to me a mistake to say that there is no hint here of age. It is argued that the white hair of age is a token of decay, and that no such token would have place here; but surely this is straining a point, and making a mere emblem an argument. Age and youth alike have their glories; the glory of young men is their strength; the hoary head, too, the token of experience, dignity, authority, is the glory of age. Physically, white hair may be a sign of decay; typically it never is, else the effort to produce the appearance of it in the persons of monarchs and judges would never have been made. The white head is never in public sentiment other than the venerable sign of ripe knowledge, mature judgment, and solid wisdom; and as such it well betokens that full wisdom and authority which is wielded by the Ancient of Days, who, though always the same in the fresh dew of youth, is yet from everlasting, the captain of salvation, perfect through suffering, radiant in the glorious youthhood of heaven, venerable in that eternal wisdom and glory which He had with the Father before the world. (Comp. Dan. 7:9.) He was one, Saadias Gaon beautifully says, with the appearance of an old man, and like an old man full of mercies. His white hair, His white garments, indicated the pure, kind intentions He had to purify His people from their sins.
His eyes were as a flame of fire.Comp. Rev. 19:12; Dan. 10:6. The eyes of the Lord, which are in every place, beholding the evil and the good, are here described as like unto fire, to express not merely indignation (He had looked once on the Jewish rulers in indignation) against evil, but determination to consume it; for our God is a consuming fire, purging away sin from those who forsake sin, and consuming in their sin those who refuse to be separated from it. (See Rev. 20:9; Dan. 7:9-10; Jud. 1:7.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. As (Rev 1:16) his face was like the sun, so this sun bore a “corona” of hairs of dazzling whiteness.
White like wool But that is not quite white enough, and so as snow. The whiteness is not indicative of age, but, like the whiteness of the priest’s robe, of purity, and of that celestial lustre characterizing the whole figure. See note, Rev 1:16.
Eyes fire Fire, we are told, denotes wrath, and so these eyes denote flaming wrath for which there is no demand. How often does love find fire in the eyes of its object, and admiration find fire in the eye of genius. These are celestial eyes, beaming, burning, blazing with divine brilliancy; clairvoyant to look with omniscience into and through all visible things. In reality, however, the intensity and power of the eyes are simply in keeping with the supernatural splendour of the whole figure, stature, hair, and voice.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘His head and his hair were white as white wool, as white as snow.’
In Dan 7:9 ‘the Ancient of Days’, Who is the everlasting God, has hair like white wool, and raiment white as snow. There they represent everlastingness (great age) and righteousness. We can apply the same ideas here. Christ is depicted as the everlasting, righteous One. The book of Revelation constantly applies to Christ descriptions elsewhere used of God. It stresses His essential deity.
Fuente: Commentary Series on the Bible by Peter Pett
‘And his eyes were as a flame of fire.’
Compare Dan 10:6 where the angel has ‘eyes like flaming torches’. Fire is constantly used to depict visions of the other world, for example on Mount Sinai (Exo 24:17) and in Ezekiel (Eze 1:27), (for its use of angels compare Heb 1:7), because of its unique splendour and purity. Perhaps it has within it here the idea of eyes of piercing judgment, for fire is the supreme tester ( 1Co 3:13 ; 2Th 1:8; 1Pe 1:7; Rev 2:18; Rev 19:12).
Fuente: Commentary Series on the Bible by Peter Pett
Rev 1:14. His head and his hairs were white like wool, The hairs of his head, &c. The word , which we translate white, properly signifies “of great lustre.” Thus ch. Rev 20:11. I saw a great white throne, that is, “a throne with glorious lustre.” This being an appearance of the Shechinah, is to be considered, as that always was, a representation of the divine Presence, Majesty, and Glory. Therefore the glory in which the Shechinah appeared in ancient prophecy, is very properly applicable to it.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rev 1:14 . To the general conception , the part which properly pertains to the description is attached by the more accurately determining . [763] Thus there is a dependence on the , corresponding to which are the special particulars, each of which is designated with the addition of ; viz., . , . , and . , while the . is without the . [764] The order of thought is not, therefore, as De Wette proposes, first concerning the whole of the head, to which also face and beard belong, and then especially to the hair of the head.
The whiteness of the hair signifies neither the freedom from sin of Christ’s earthly life, [765] nor in general the holiness peculiar to him; [766] nor does it designate merely the heavenly light-nature. [767] Christ rather appears here to the Christian prophet in the same divine brilliancy in which Daniel [768] beheld not the Son of man, but the Ancient of days , whose eternity is designated by the whiteness of his hair. This interpretation [769] is justified not only by the type in Daniel, but also by the fact that Christ represents himself as the Eternal One, like the Father, Rev 1:4 ; Rev 1:8 , in his words, corresponding to his manifestation, Rev 1:17-18 ; cf. Rev 2:8 . The eyes, “as a flame of fire,” [770] are, as all the other features, not without significant reference to the revelation itself. [771] By Rev 2:18 , Rev 19:12 , [772] the idea is presented not of omniscience in general, [773] also not of punitive justice, [774] or of holiness consuming all that is impure [775] without regard to omniscience, but of omniscience combined with holy wrath directed against all that is unholy.
[763] Cf., also, Bengel, Hengstenb., Ebrard.
[764] In Dan 7:9 , according to the LXX., there stands, on the other hand, .
[765] Areth., Coccej., Vieg.
[766] Hengstenb., who, however, understands at the same time, “the majesty of glory.”
[767] De Wette.
[768] Rev 7:9 .
[769] Cf., also, C. a Lap., Calov., Vitr., Storr., Diss. in Apoc., quaed. loc.; Commentatt. ed. Velthusen , etc., iv. 439; Stern, etc.
[770] Rev 19:12 ; Dan 10:6 ; cf. Virg., Aen ., v. 647 sqq.: “Divini signa decoris ardentesque notate oculos qui voltus vocisque sonus” (“Note the marks of divine beauty and the glowing eyes; what is the countenance, and sound of the voice”). Hom., Il ., xix. 365 sqq.: (“The eyes shone like the brightness of fire”).
[771] On the other hand, De Wette: “An exaggeration of the spirited, fiery glance of human eyes, to the penetrating, consuming gaze of such eyes as belong to celestial beings, as the Greeks also ascribe to their gods, and as the Son of God has it in an unparalleled way.”
[772] Cf. Psa 18:9 ; Psa 97:3 ; Deu 4:24 ; Deu 9:3 ; Heb 12:29 .
[773] Vitr., Calov., Beng., Stern.
[774] Hengstenb.; cf. Ribera, C. a Lap.
[775] Ebrard.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
14 His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire;
Ver. 14. White like wool ] Noting his antiquity, or rather his eternity and unspeakable purity. Thales, one of the heathen sages, called God , the most ancient of beings. (Diog. Laert.)
As a flame of fire ] Sharp and terrible, such as pierce into the inward parts, Heb 4:13 . See Trapp on “ Heb 4:13 “ The school of nature teacheth, that the fiery eye needeth not outward light; that seeth extra mittendo, by sending out a ray, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14 .] and his head and his hairs (were) white like white wool, as snow (by the is perhaps indicated the forehead; not the face, which is afterwards described. It is only in colour, not in material, that His hair is compared to white wool; and the is afterwards added to impress this still more. The whiteness signifies purity and glory , not as Aug [11] (Expos. ad Galat., c. 40, vol. iii. p. 2134: “quia et Dominus non nisi ob antiquitatem veritatis in Apocalypsi albo capite apparuit”), Vitr., Stern, al., eternity , either here or in Dan 7:9 ), and his eyes as a flame of fire (so Dan 10:6 ; representing perhaps, as Vitr., “perspicaciam divin et pur mentis, omnia arcana pervadentis.” This may be, notwithstanding that Gabriel has eyes like lamps of fire in Daniel. Though omniscience could not be ascribed to him, the figure might be relatively consistent. But it is perhaps better to consider these physical details rather as in themselves characteristic, than as emblematic of attributes lying “beneath” them. The “fiery eye,” among the sons of men, is indicative of energy and power of command: so also in the Son of man Himself):
[11] Augustine, Bp. of Hippo , 395 430
Fuente: Henry Alford’s Greek Testament
Rev 1:14 . .; another conventional simile for celestial beings. . . ., a pleonastic expression; either = “his head, i.e. his hair,” or “his forehead and his hair”; scarcely a hendiadys for “the hair of the head” (Bengel). Jewish tradition rationalised the white hairs into a proof of God’s activity as a wise old teacher (Chag. 14, cf. Pro 20:27 f.), and the Daniel-vision might suggest the fine paradox between the divine energy and this apparent sign of weakness. But such traits are probably poetical, not allegorical, in John’s vision; they body forth his conception of Jesus as divine. In Egyptian theology a similar trait belongs to Ani after beatification. The whole conception of the messiah in the Apocalypse resembles that outlined in Enoch (Similitudes, xxxvii. lxxi.), where he also possesses pre-existence as Son of man (xlviii) sits on his throne of glory (xlvii. 3) for judgment, rules all men (lxii. 6), and slays the wicked with the word of his mouth (xlii. 2); but this particular transference to the messiah (Rev 1:14 ; Rev 1:17-18 , Rev 2:8 , Rev 22:12-13 ), of what is in Daniel predicated of God as the world-judge, seems to form a specifically N.T. idea, unmediated even in Enoch (xlvi. 1), although the association of priestly and judicial attributes with those of royalty was easy for an Oriental (it is predicated of the messiah by Jonathan ben Usiel on Zec 4:12-13 ). , like Slav. En. i. 5, from Dan 10:6 ; cf. Suet. August . 79, “oculos habuit claros et nitidos, quibus etiam existimari uoluit inesse quiddam diuini uigoris; gaudebat-que si quis sibi acrius contuenti quasi ad fulgorem solis uultum submitteret”. Divine beauty was generally manifested (Verg. Aen. ver. 647 f.) in glowing eyes (insight and indignation), the countenance and the voice; here also (Rev 1:15 ) in feet to crush all opposition. The messiah is not crowned, however ( cf. later, Rev 19:12 ). . = some hard (as yet unidentified) metal which gleamed after smelting. The most probable meaning of this obscure hybrid term is that suggested by Suidas: , ( . actually occuring in LXX, Eze 1:27 ). The reference then is to amber or to some composition like brass or (copper) bronze; only, it contains gold ( cf. vulg. = aurichalcum, a valuable and gleaming metal). Abbott (201) sees a corruption of some phrase like , while others suggest and ( i.e. , glowing white brass). Haussleiter would upon inadequate grounds omit . . . (219 24).
Fuente: The Expositors Greek Testament by Robertson
His head. Read “And His head”.
like. The texts read “as”. Compare this and the following verses: with Eze 1:7. Dan 7:9; Dan 10:6.
Fuente: Companion Bible Notes, Appendices and Graphics
14.] and his head and his hairs (were) white like white wool, as snow (by the is perhaps indicated the forehead; not the face, which is afterwards described. It is only in colour, not in material, that His hair is compared to white wool; and the is afterwards added to impress this still more. The whiteness signifies purity and glory, not as Aug[11] (Expos. ad Galat., c. 40, vol. iii. p. 2134: quia et Dominus non nisi ob antiquitatem veritatis in Apocalypsi albo capite apparuit), Vitr., Stern, al., eternity, either here or in Dan 7:9), and his eyes as a flame of fire (so Dan 10:6; representing perhaps, as Vitr., perspicaciam divin et pur mentis, omnia arcana pervadentis. This may be, notwithstanding that Gabriel has eyes like lamps of fire in Daniel. Though omniscience could not be ascribed to him, the figure might be relatively consistent. But it is perhaps better to consider these physical details rather as in themselves characteristic, than as emblematic of attributes lying beneath them. The fiery eye, among the sons of men, is indicative of energy and power of command: so also in the Son of man Himself):
[11] Augustine, Bp. of Hippo, 395-430
Fuente: The Greek Testament
Rev 1:14. ) : that is, the hair of His head. Thus John saw it.
Fuente: Gnomon of the New Testament
and his hairs: Dan 7:9, Mat 28:3
and his eyes: Rev 2:18, Rev 19:12, Dan 10:6
Reciprocal: Job 10:4 – seest thou Job 41:18 – the eyelids Son 5:11 – his locks Son 7:5 – the hair Eze 1:27 – the appearance of fire Eze 8:2 – I beheld
Fuente: The Treasury of Scripture Knowledge
Rev 1:14. When white is used as a symbol, it indicates purity and glory. Flame of fire. The first word indicates that the eyes are active and penetrating. Fire will consume dross and rid a situation of that which is objectionable.
Comments by Foy E. Wallace
Verse 14
Verses 12-16
(5) The Son of man in the midst.
1. “In the midst of the seven candlesticks one like unto the Son of man”–Rev 1:12-13.
When John turned to see the voice, he saw one who had the appearance of Jesus. From his own memory John knew Jesus. He could recognize the countenance of the Lord and his personal appearance by his constant association with him in the days of his flesh. And he had seen him in majesty, glory and power in his ascension. Now he beheld in the vision One who was like him–he had known his incarnate person; he saw him in ascended glory; he knew his coronated majesty; he knew his kingly power–and he recognized the Son of man!
2. “He was clothed with a garment.”–Rev 1:13.
The royal garment was in keeping with appropriate royalty, a royal garment which was indicative of monarchial dignity.
3. “And girt with a golden girdle”– Rev 1:13.
It represented the source and sway of the truth, as the girdle of truth suggests in Eph 6:14.
4. “His head and his hairs were white like wool, as white as snow”–Rev 1:14.
These figures symbolized his sinless purity and his sublime majesty, as employed in Isa 1:18 : “Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.”
5. “And his eyes were as a flame of fire”– Rev 1:14 .
The same symbols are used in the prophetic apocalypses to designate divine omniscience, that He is the penetrator and the discerner of all things.
6. “And his feet like unto fine brass, as if they burned it in a furnace”–Rev 1:15.
The reference here is to the method of refining metals and minerals in a crucible, and it is the emblem of untarnished and unmingled truth of which Jesus Christ is the source and the administrator.
7. “And his voice as the sound of many waters”– Rev 1:15 .
In this metaphor John saw Jesus as the combination of unison and rhythm in its perfect flow, signifying the accord and harmony of divine utterance, set to the melody of divine love and grace and blessing.
8. “And out of his mouth went a sharp two-edged sword”–Rev 1:16.
The same theophany is presented in the flaming sword of Eden. It stood for divine justice, and here it means that Jesus Christ was, and is now, the executor of righteous judgment and justice.
9. “And his countenance was as the sun shineth in his strength”–Rev 1:16.
The sun of the solar system is the light of the world. As the monarch of the universe it rules the solar system as the earth and all planets revolve around it. So was the Son of man in this high point in the vision. In all his grandeur, as in the last prophetic glimpse of Malachi, he was the sun of righteousness, with all the spiritual benefits to mankind that the sun can bestow in its rays upon the earth.
Fuente: Combined Bible Commentary
Rev 1:14-15. From the dress the Seer now proceeds to some characteristics of the personal appearance of Him whom he beholds in vision. His head and hairs were white as white wool, as snow. The head is not the forehead, but, as appears from the omission of the personal pronoun when the hair is mentioned, simply the head, with more especial reference to the hair; and the white wool and the snow are emblems of purity and holiness (comp. Psa 51:7; Isa 1:18), not of old age.
His eyes were as a flame of fire, penetrating into every dark recess of sin, not only discovering sin, but consuming it.
And his feet like unto white brass burned in a furnace. The word here used for white brass is found elsewhere only at chap. Rev 2:18 of this book, where the part of the description now given is again made use of. It may perhaps have been a technical word of the workers in brass employed about Ephesus; or, what is still more probable, it may have been a mystical word compounded by the Seer himself, who would express, by its partly Greek partly Hebrew com-position, that from the treading of these burning feet no ungodly of any nation shall escape.
Lastly, And his voice as a voice of many waters. The connection in chaps. Rev 14:2, Rev 19:6, between many waters and thunderings at once points out the meaning of this figure. The voice is not simply loud and clear, but of irresistible strength and power, a voice the rebuke of which no enemy shall be able to withstand. All the features of the description, it will be observed, are those of majesty, terror, and judgment,absolute purity, penetrating and consuming fire, the white heat of brass raised to its highest temperature in the furnace, the awful sound of many waters.
Fuente: A Popular Commentary on the New Testament
14. His head and His hands were white as wool, white as snow. This clause describes His antiquity, setting forth the fact that He is uncreated, and has existed from all eternity. His eyes are as a flame of fire. This certifies His omniscience. The eye is the great receptacle of knowledge, and symbolizes all the senses.
Fuente: William Godbey’s Commentary on the New Testament
His head, even His hair, was very white, as Daniel described the Ancient of Days in Dan 7:9 (i.e., God the Father). John sometimes first stated a general term and then followed it up with a more specific one, as here (i.e., head and hair). [Note: Beckwith, pp. 241-42, 438.] White hair often represents wisdom and the dignity of age in Scripture.
". . . Revelation borrows components of complex OT figures, not the figures themselves." [Note: Thomas E. McComiskey, "Alteration of OT Imagery in the Book of Revelation: Its Hermeneutical and Theological Significance," Journal of the Evangelical Theological Society 36:3 (September 1993):310.]
Thus we should not import everything that Old Testament figures teach in their contexts into Revelation. In Dan 7:9, for example, the person with the white hair is God, but the white hair symbolizes wisdom. It may be improper to conclude that God meant John to understand that the person with the white hair in Rev 1:14 is God. He definitely meant him to understand that the person with the white hair was wise.
John referred the images of God the Father in the Old Testament to Jesus Christ thus granting to Jesus the attributes and titles previously reserved for the Father (cf. Rev 1:18; Rev 2:8; Rev 5:12; Rev 22:13). [Note: Swete, p. 16.] This is one way of stressing the equality of Jesus with the Father, here specifically His eternal pre-existence.
His eyes were similar to blazing fire, evidently an allusion to His piercing judgment and omniscient understanding (cf. Rev 2:18, Rev 19:12; Dan 10:6; Mar 3:5; Mar 3:34; Mar 10:21; Mar 10:23; Mar 11:11; Luk 22:61).