Exegetical and Hermeneutical Commentary of Revelation 1:16
And he had in his right hand seven stars: and out of his mouth went a sharp two-edged sword and his countenance [was] as the sun shineth in his strength.
16. he had ] Lit. having, and so the sword “going” out of His mouth. Throughout the book, participles are used coordinately with finite verbs, especially in descriptions: perhaps rather by a Hebraism than a mere carelessness of construction.
out of his mouth, &c. ] The image is perhaps suggested by Isa 49:2; but the application made of it in Rev 2:16, Rev 19:15; Rev 19:21 is more like in sense to Isa 11:4; 2Th 2:8. It is relevant to compare Eph 6:17; Heb 4:12; but the use of similar images by different Apostles must not be allowed to lead us into a sort of Christian mythology, as though the imagery were as absolutely and unalterably fixed as the doctrine symbolized by it. In ch. 19 we see plainly that not the sword but the Owner of it is “the Word of God:” in Rev 2:23 we have the same sense as in Heb. l. c., but the image of the sword is not there used to illustrate it.
his countenance ] The same word is used in Joh 11:44 in the sense of “face,” and so it is best to take it here, though it might mean “appearance” generally. In Eze 1:27, the LXX. use the word for “colour” not for “appearance.”
Fuente: The Cambridge Bible for Schools and Colleges
And he had in his right hand seven stars – Emblematic of the angels of the seven churches. How he held them is not said. It may be that they seemed to rest on his open palm; or it may be that he seemed to hold them as if they were arranged in a certain order, and with some sort of attachment, so that they could be grasped. It is not improbable that, as in the case of the seven lamp-bearers (see the notes at Rev 1:13), they were so arranged as to represent the relative position of the seven churches.
And out of his mouth went a sharp two-edged sword – On the form of the ancient two-edged sword, see the notes on Eph 6:17. The two edges were designed to cut both ways; and such a sword is a striking emblem of the penetrating power of truth, or of words that proceed from the mouth; and this is designed undoubtedly to be the representation here – that there was some symbol which showed that his words, or his truth, had the power of cutting deep, or penetrating the soul. So in Isa 49:2, it is said of the same personage, And he hath made my mouth like a sharp sword. See the notes on that verse. So in Heb 4:12, The Word of God is quick and powerful, sharper than any two-edged sword, etc. So it is said of Pericles by Aristophanes:
His powerful speech.
Pierced the hearers soul, and left behind.
Deep in his bosom its keen point infixt.
A similar figure often occurs in Arabic poetry. As arrows his words enter into the heart. See Gesenius, Commentary zu, Isa 49:2. The only difficulty here is in regard to the apparently incongruous representation of a sword seeming to proceed from the mouth; but it is not perhaps necessary to suppose that John means to say that he saw such an image. He heard him speak; he felt the penetrating power of his words; and they were as if a sharp sword proceeded from his mouth. They penetrated deep into the soul, and as he looked on him it seemed as if a sword came from his mouth. Perhaps it is not necessary to suppose that there was even any visible representation of this – either of a sword or of the breath proceeding from his mouth appearing to take this form, as Prof. Stuart supposes. It may be wholly a figurative representation, as Heinrichs and Ewald suppose. Though there were visible and impressive symbols of his majesty and glory presented to the eyes, it is not necessary to suppose that there were visible symbols of his words.
And his countenance – His face. There had been before particular descriptions of some parts of his face – as of his eyes – but this is a representation of his whole aspect; of the general splendor and brightness of his countenance.
Was as the sun shineth in his strength – In his full splendor when unobscured by clouds; where his rays are in no way intercepted. Compare Jdg 5:31; But let them that love him (the Lord) be as the sun when he goeth forth in his might; 2Sa 23:4, And he shall be as the light of the morning, when the sun ariseth, even a morning without clouds; Psa 19:5, Which (the sun) is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race. There could be no more striking description of the majesty and glory of the countenance than to compare it with the overpowering splendor of the sun. This closes the description of the personage that appeared to John. The design was evidently to impress him with a sense of his majesty and glory, and to prepare the way for the authoritative nature of the communications which he was to make. It is obvious that this appearance must have been assumed.
The representation is not that of the Redeemer as he rose from the dead – a middle-aged man; nor is it clear that it was the same as on the mount of transfiguration – where, for anything that appears, he retained his usual aspect and form though temporarily invested with extraordinary brilliancy; nor is it the form in which we may suppose he ascended to heaven for there is no evidence that he was thus transformed when he ascended; nor is it that of a priest – for all the special habiliments of a Jewish priest are missing in this description. The appearance assumed is, evidently, in accordance with various representations of God as he appeared to Ezekiel, to Isaiah, and to Daniel – what was a suitable manifestation of a divine being – of one clothed in the majesty and power of God. We are not to infer from this, that this is in fact the appearance of the Redeemer now in heaven, or that this is the form in which he will appear when he comes to judge the world. Of his appearance in heaven we have no knowledge; of the aspect which he will assume when he comes to judge people we have no certain information. We are necessarily quite as ignorant of this as we are of what will be our own form and appearance after the resurrection from the dead.
Fuente: Albert Barnes’ Notes on the Bible
Verse 16. In his right hand seven stars] The stars are afterwards interpreted as representing the seven angels, messengers, or bishops of the seven Churches. Their being in the right hand of Christ shows that they are under his special care and most powerful protection. See below.
Out of his mouth went a sharp two-edged sword] This is no doubt intended to point out the judgments about to be pronounced by Christ against the rebellious Jews and persecuting Romans; God’s judgments were just now going to fall upon both. The sharp two-edged sword may represent the word of God in general, according to that saying of the apostle, Heb 4:12: The word of God is quick and powerful, sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, c. And the word of God is termed the sword of the Spirit, Eph 6:17.
And his countenance was as the sun shineth in his strength.] His face was like the disk of the sun in the brightest summer’s day, when there were no clouds to abate the splendour of his rays. A similar form of expression is found in Judg 5:31: Let them that love him be as the sun when he GOETH FORTH IN HIS MIGHT. And a similar description may be found, Midrash in Yalcut Simeoni, part I., fol. 55, 4: “When Moses and Aaron came and stood before Pharaoh, they appeared like the ministering angels and their stature, like the cedars of Lebanon:- vegalgilley eyneyhem domim legalgilley chammah, and the pupils of their eyes were like the wheels of the sun; and their beards were as the grape of the palm trees:- veziv peneyhem keziv chammah, and the SPLENDOUR of THEIR FACES was as the SPLENDOUR of the SUN.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And he had in his right hand seven stars: the right hand is the hand of power, Psa 21:8; and of favour, Psa 44:3; and of honour and dignity, Psa 110:1. The seven stars are expounded, Rev 1:20, to be the ministers of the gospel, his messengers to his churches, who having in all times been most exposed to the malice and rage of enemies, Christ is said to hold them in his right hand, as to signify the dignity he hath put upon them and the favour he hath showed them, so also to show his resolution to protect them, according to his promise, Mat 28:20.
And out of his mouth went a sharp two-edged sword; either his gospel and word, compared to a two-edged sword, Heb 4:12; or a sword of justice, which he will use till he hath perfectly overcome and vanquished his enemies.
And his countenance was as the sun shineth in his strength; that is, was very glorious, so as the apostle was not able to behold him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. he hadGreek,“having.” John takes up the description from time to time,irrespective of the construction, with separate strokes of thepencil [ALFORD].
in . . . right hand sevenstars (Rev 1:20; Rev 2:1;Rev 3:1). He holds them as astar-studded “crown of glory,” or “royal diadem,”in His hand: so Isa 62:3. He istheir Possessor and Upholder.
out of . . . mouthwentGreek, “going forth”; not wielded in thehand. His WORD isomnipotent in executing His will in punishing sinners. It is thesword of His Spirit. Reproof and punishment, rather than itsconverting winning power, is the prominent point. Still, as Heencourages the churches, as well as threatens, the former quality ofthe Word is not excluded. Its two edges (back and front) mayallude to its double efficacy, condemning some, converting others.TERTULLIAN [Epistleagainst Judaizers], takes them of the Old and the NewTestaments. RICHARD OFST. VICTOR,”the Old Testament cutting externally our carnal, the NewTestament internally, our spiritual sins.”
swordGreek,“romphaia,” the Thracian long and heavy broad sword:six times in Revelation, once only elsewhere in New Testament,namely, Lu 2:35.
sun . . . in his strengthinunclouded power. So shall the righteous shine, reflecting the imageof the Sun of righteousness. TRENCHnotices that this description, sublime as a purely mental conception,would be intolerable if we were to give it an outward form. With theGreeks, sthecial taste was the first consideration, to which allothers must give way. With the Hebrews, truth and the fullrepresentation ideally of the religious reality were the paramountconsideration, that representation being designed not to be outwardlyembodied, but to remain a purely mental conception. This exalting ofthe essence above the form marks their deeper religious earnestness.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he had in his right hand seven stars,…. The angels or pastors of the seven churches, Re 1:20. The ministers of the Gospel are compared to stars, because of their efficient cause, God, who has made them, and fixed them in their proper place, and for his glory; and because of the matter of them, being the same with the heavens, so ministers are of the same nature with the churches; and because of their form, light, which they receive from the sun, so preachers of the Gospel receive their light from Christ; and because of their multitude and variety, so the ministers of the Gospel are many, and their gifts different; and chiefly for their usefulness, to give light to others, to direct to Christ, and point out the way of salvation, and to rule over the churches: nor was it unusual with the Jews to compare good men to stars, and to the seven stars. The Targumist r says, the seven lamps in the candlestick answer to the seven stars to which the righteous are like. These are led and held in Christ’s right hand; which shows that they are dear unto him, and highly valued by him; that they are his, in his possession, at his dispose, whom he uses as his instruments to do his work; and whom he upholds and sustains, that they shall not sink under their burdens; and whom he preserves from failing, and so holds them that they shall stand fast in the faith, and not be carried away with the error of the wicked:
and out of his mouth went a sharp twoedged sword; which designs the word of God; see Eph 6:17; This comes out of the mouth of Christ, it is the word of God, and not of man; and is a sharp sword, contains sharp reproofs for sin, severe threatenings against it, and gives cutting convictions of it, and is a twoedged one; and by its two edges may be meant law and Gospel; the law lays open the sins of men, fills with grief and anguish for them, yea, not only wounds, but kills; and the Gospel cuts down the best in man, his wisdom, holiness, righteousness, and carnal privileges, in which he trusts; and the worst in man, teaching him to deny ungodliness and worldly lusts: or the word of God may be so called, because it is a means both of saving and of destroying; it is the savour of life unto life to some, and the savour of death unto death to others; and is both an offensive and defensive weapon; it is for the defence of the saints, against Satan, false teachers, and every other enemy; and an offensive one to them, which cuts them down, and destroys them and their principles: or this may mean the judiciary sentence of Christ upon the wicked, which will be a fighting against them, and a smiting of the nations of the world; see Re 2:16; which the Jews interpret of the law s:
and his countenance [was] as the sun shineth in his strength; at noonday; such was the countenance of Christ at his transfiguration,
Mt 17:2; and designs here the manifestation of himself in the glories of his person, and in the riches of his grace; who is the sun of righteousness that arises upon his people with light, heat, joy, and comfort; see the phrase in Jud 5:31, which the Jewish writers understand of the strength of the sun both in the summer solstice, and in the middle of the day, or at noon, at which time its heat is strongest, and it usually shines brightest; the design of the metaphor is to set forth the glory and majesty of Christ.
r Jonathan ben Uzziel in Exod. xl. 4. s Yalkut Simeoni, par. 2. fol. 95. 4. & 131. 1.
Fuente: John Gill’s Exposition of the Entire Bible
And he had ( ). “And having,” present active participle of , loose use of the participle (almost like , imperfect) and not in agreement with , genitive case. This is a common idiom in the book; a Hebraism, Charles calls it.
In his right hand ( ). For safe keeping as in Joh 10:28.
Seven stars ( ). Symbols of the seven churches (verse 20), seven planets rather than Pleiades or any other constellation like the bear.
Proceeded (). Present middle participle of , old compound (Mt 3:5) used loosely again like .
A sharp two-edged sword ( ). “A sword two-mouthed sharp.” (as distinct from ) is a long sword, properly a Thracian javelin, in N.T. only Luke 2:35; Rev 1:16; Rev 2:12; Heb 4:12. See used with in Lu 21:24 (by the mouth of the sword).
Countenance (). Old word (from ), in N.T. only here, John 7:24; John 11:44.
As the sun shineth ( ). Brachylogy, “as the sun when it shines.” For see Joh 1:5.
Fuente: Robertson’s Word Pictures in the New Testament
Comment:
1) “And he had in his right hand seven stars,” (kai echon en te deksia cheiri autou asteras hepta) “And he was holding in his right hand seven stars”; after his majesty and authority were identified, there followed his position in and among the churches, to observe, aid, assist, and protect them and their pastors in labors. The seven stars were the messengers, pastors, or mouth pieces of the seven churches of Asia.
2) “And out of his mouth,” (kai ek tou stomatos autou) “And out of his mouth,” originating from his mouth, coming or going out, of its own accord or will, from his mouth; his testimony that went forth from his mouth, Isa 55:11-12.
3) “Went a sharp two-edged sword,” (hromphaia distomos okseia ekporeuomene) “Was proceeding a sharp two-mouthed (edged) sword,” an instrument of pending judgment, based on His word, Eph 6:17; Heb 4:12-13.
4) “And his countenance,” (kai he opsis autou) “And the face appearance (countenance) or likeness of him,” like lightning in instant brilliance, Mat 28:3; Dan 10:6.
5) “Was as the sun shineth in his strength,” (hos ho helios painei en te dunamei autou) “Was like the sun shines in his dynamic power,” his blinding rays, blinding brilliance, to give light, vision, and revelation to all, as in Rev 10:1; Luk 9:29.
Fuente: Garner-Howes Baptist Commentary
(16) And he had (or, having) in his right hand seven stars.The stars are explained later on (Rev. 1:20) to be the emblems of the angels of the seven churches; they are described as stars in His right hand; they, perhaps, appeared as a wreath, or as a royal and star-adorned diadem in His hand. (See Isa. 62:3.) It expresses their preciousness in Christs sight, and the care He takes of them. A similar emblem is used of Coniah (Jer. 22:24), where he is compared to the signet upon Gods right hand.
And out of his mouth went a sharp two-edged sword.There need be no doubt about the meaning here: the imagery of the Bible elsewhere is too explicit to be mistaken; it is the sword of the Spirit, even the word of God, which is here described; it is that word which is sharper than any two-edged sword, and which lays bare the thoughts and intents of the soul (Eph. 6:17; Heb. 4:12. Comp. Isa. 49:2). This is the weapon with which Christ will subdue His enemies; no carnal weapon is needed (2Co. 10:4). Those that take any other sword in hand than this to advance His kingdom will perish with the weapon to which they have appealed (Rev. 13:10; Mat. 26:52), but those who arm themselves with this will find it mighty through God. With this weapon of His word He Himself fights against His adversaries (Rev. 2:12; Rev. 2:16; Rev. 19:15; Rev. 19:21); with this He lays bare the hidden hypocrisies of men, cuts off the diseased members, and wounds that He may heal.
The sword wherewith Thou dost command,
Is in Thy mouth and not Thy hand.
It is a two-edged sword; it has the double edge of the Old Testament and the New; the Old Testament, cutting externally our carnal; the New Testament, internally our spiritual sins (Richard of St. Victor). It has the double edge of its power to rebuke sin and self-righteousness; the evil of wrong-doing and the evil motives which wait on right-doing; the two edges of which will cut off sin from man, or else man in his sin. (Comp. Isa. 11:4, and 2Th. 2:8.) The Greek word here rendered sword is used six times in this book, and only once (Luk. 2:35) elsewhere in the New Testament.
His countenance was as the sun shineth in his strength.It is the spiritual truth which gives the splendour to such descriptions as these. The dazzling glory of Him who is the Sun of Righteousness is intolerable to human eyes. There is no marvel in this when we remember that He is the brightness of His Fathers glory, and that the Father dwells in that light which no man can approach unto; whom no man hath seen, nor can see (1Ti. 6:16). It is the lustre of holiness and righteousness which is here signified, and which the eye of sinful man may not see, but of which saints and angel messengers may catch a faint reflection; so that the angels face may look like lightning (Mat. 28:3), and the righteous shine forth as the sun in the kingdom of their Father (Mat. 13:43). (Comp. the shining of Moses face, Exo. 34:29.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
16. In his right hand In Rev 1:20 it reads , upon his right hand. The in suggests the idea of retention, the upon, of support. Both together suggest the hand outspread, with the stars, of course of small diamond-like size, resting upon the palm.
Seven stars Stars are an ordinary symbol for rulers.
Mouth two – edged sword Some commentators seem to entertain the crude conception that this sword was seen as a stiff, steel fixture projected from the Lord’s mouth! We view it as his divine and powerful breath, making itself, as it were, visible, often darting forth and brandishing in sword-like motion and form. Its active motion is described as , going forth emanating in incessant flashes. So Heb 4:12: “The word of God is sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.” The contents of the seven epistles display this powerful searching operation of this discriminating and sword-like word. See our note on 2Th 2:8. So in Hos 6:5, for Ephraim’s transient goodness Jehovah says: “Therefore have I hewed them by the prophets; I have slain them by the words of my mouth.” And so in Isa 49:2: “He hath made my mouth like a sharp sword.” It is remarkable that the word for twoedged is repeatedly in the New Testament, twomouthed. This, Mr. Glasgow says, refers to its “power of cutting every way.” Perhaps it refers to its double power of destroying, either spiritually the old man, or corporeally the physical man. As a word of truth this spiritual sword corrects and converts the souls of men; as a word of retribution it destroys the bodies of the incorrigible. Note, Rev 2:16. See Stuart’s excellent note on the passage.
His countenance As John gradually takes a full view of the glorious face, he is overwhelmed by its power. It is as the sun; not the sun beclouded and dim, but in its full strength. Compare this whole description with the scene of the transfiguration, beheld by our seer, Mat 17:2, “His face did shine as the sun, and his raiment was white as the light,” which was intended, like this, to form our conceptions of the glorified body of Christ, and subordinately of the glorified saints. We have not the gentle touches of beauty, such as would picture an Apollo, but dashes of glory, in comparison with which mere beauty is forgotten. So Dan 12:2, “They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars forever.” Such language is above all material picture. And this same John also wrote, “It doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.” 1Jn 3:2; where, see note.
Let us form a mental picture of the personality described. Before the eyes of the seer stands a colossal figure, robed entirely in white, his face and feet alone bare; the former of sun-like splendour, the latter of a white-heat brilliancy. Locks of snowy whiteness crown his head. He speaks, and his words flash like a double-edged sword from his mouth, and his voice resounds through the space like many waters. He extends his arm, and on his palm is resting a circle of seven stars, and he walks majestically between two rows of lamps blazing upon their stands.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And he had in his right hand seven stars, and from his mouth came a sharp, two-edged sword, and his face was as the sun shines in its strength.’
The idea of the seven stars held in the right hand may have in mind in the background the seven then known planets, the holding in the hand intending to signify the universal rule of Christ over the cosmos, or more likely the seven stars of Pleiades which, with Orion, are especially mentioned as God’s workmanship and are linked with God turning deep darkness into morning, making the day dark with night, pouring the waters of the sea on the face of the earth, and bringing sudden destruction on the strong (Amo 5:8). Thus they are connected with His creative and controlling power. Compare Job 38:31 which mentions ‘the sweet influences of the Pleiades’, thus suggesting heavenly power. These ideas could well immediately spring to the minds of his readers.
But this is immediately applied to the seven angels of the seven churches to whom the letters will be sent (Rev 1:20). They are the seven stars and the ruler of the cosmos holds the seven angels in His right hand. This would confirm that we are to see in the seven churches the universal church. The fact that they are held in His right hand, His most powerful hand, demonstrates that they are both under His supreme control and under His protection.
The sharp two-edged sword (rompheia here in Revelation) is mentioned in Heb 4:12 where the word of God is sharper than a two-edged Sword (machaira), dividing soul and spirit and discerning the thoughts and intents of the heart. Compare Eph 6:17 where the sword (machaira) of the Spirit is the word of God. The different words for sword could be used interchangeably but demonstrate that if this idea is in mind we are dealing here with an idea common in the churches and not with a direct reference to those verses. Interestingly the ‘two-edged sword’ of vengeance in the Old Testament is also both romphaia and machaira in LXX (Psa 149:6; Pro 5:4).
The suggestion is that the word of God proceeds from His mouth, defending and guiding the righteous and cutting through the defences of the wicked. Compare Isa 49:2 where the mouth of the coming Servant of God is made ‘like a sharp sword’ (LXX macheira) and Isa 11:4 where the coming King will ‘smite the earth with the rod of his mouth, and with the breath of his lips will slay the wicked’. (For general references to the sword (rompheia) as connected with the mouth see Psa 57:4; Psa 64:3. In both cases the idea is of sharp words).
We may also compare Isa 66:16 where ‘by fire will the Lord plead, and by His sword (LXX rompheia), with all flesh, for the slain of the Lord will be many’, tying in with the eyes of fire and the sword from the mouth and stressing judgment. The lightning in Gen 3:24 was also like a flaming sword (LXX rompheia), again symbolising judgment but including the protection of God’s holy place. But in Psa 17:13; Psa 35:3 LXX the psalmist looks to the sword (rompheia) of the Lord to deliver him from the wicked. So the sword delivers the righteous and judges the undeserving.
‘And his face was as the sun shines in its strength.’ This compares with the Transfiguration where Matthew says ‘His face did shine as the sun’ (Mat 17:2). The shining of the sun is used as an indication of righteousness in Mat 13:43. Thus it refers not only to glory but to supreme righteousness. So John draws on many sources, which are clearly known to him, to bring out the glory and divinity of this ‘son of man’.
The vision is vivid. Face shining like the sun, eyes as a flame of fire, hair of the purest whiteness, feet of burning brass, the word of God like a sharp two-edged sword issuing from His mouth, seven shining stars in His right hand, and a voice like the sound of many waters.
Fuente: Commentary Series on the Bible by Peter Pett
Rev 1:16. He had in his right hand seven stars: The candlesticks, or churches, were round about him: he, in the midst of them, held in his right hand the stars; that is, the angels or bishops of the churches: stars are the hieroglyphics used to express both rulers and teachers. They may therefore, with great propriety, be used symbolically, for the bishops or pastors of the church. See on Jude, Rev 1:13.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rev 1:16 . , . . . Not for , . . .; [794] but the participle occurs in violation of syntax, while John with a few strong touches of his pencil [795] portrays the sublime manifestation. [796] Christ appears, having seven stars [797] in his right hand. [798] The stars are neither to be changed into precious stones which shine like stars, and to be sought in a ring, or seven rings, on Christ’s fingers, [799] nor is it to be said that “the stars soar so easily, freely, and steadily, on or over his right hand, that he might confidently place them [800] upon John’s head.” [801] To ask at all where these stars in Rev 1:17 must be regarded, is a question both paltry and unpoetic. That Christ has the stars in his right hand, shows that they are his property. This is presented for the consolation of believers, [802] but not in the sense as though the power of Christ over the churches, from which no one can deliver, should he wish to punish, [803] were portrayed. This is entirely foreign to the present passage, and even in Rev 2:1 sqq. is conceivable only as Christ, who graciously rules and defensively walks in the midst of the candlesticks, can cast a faithless church from its candlestick, [804] or even reject a star.
. Again, a new feature of the sublime picture is stated in an asyntactical way. “Who can portray this form? And yet it has occurred, alas! a thousand times, and the form of the God-man is represented as the most miserable cripple.” Thus Herder; while Eichh., [805] just in the present feature of the description, would find an offence against the laws of painting. The sharp two-edged sword which proceeds from the mouth of the Lord is, in a way similar to the feet like brass, a plastic representation of the divine power of Christ, in complete accordance with the image of the vision according to which he “slays the godless with the rod of his mouth.” [806] Of the power of the word of God, preached by Christ’s ministers, striking the conscience and otherwise divinely efficacious, [807] there is nothing said here. The entire description is purely personal. The sword from the mouth [808] of Christ is directed against his enemies both within [809] and without [810] the Church. [811] What a consolation for those whom he holds in his hands!
designates not the countenance, [812] as is used in Joh 11:44 but not in Joh 7:24 , but [813] the appearance in general. The description is not concluded by a single feature, but so that the entire form appears as surrounded with the brilliancy of the sun. We are forbidden to take in the sense of by the comparison of Rev 10:1 , where this word, frequently found in the Apoc., [814] is regularly used; also Dan 10:6 , where occurs, and that, too, in the beginning of the detailed description, is throughout against Hengstenberg’s opinion. In like manner, in the description, Dan 10:6 , , the entire form of the Lord is to be regarded: . The additional designation, [815] of course, is not necessarily to be referred to the noonday brilliancy [816] of the sun, but is correctly paraphrased by De Wette: “when its light is at the strongest.” [817] The sun shines in its strength when neither mist nor clouds intercept its rays. [818]
[794] Eichh.
[795] De Wette.
[796] Cf. Rev 19:12 , Rev 21:12 ; where, as here, the turning aside from the original construction is facilitated by the preceding features of the description.
[797] Cf. v. 20.
[798] Holding them, Rev 2:1 .
[799] Eichh., Heinr.
[800] v. 17.
[801] Ebrard.
[802] Cf. Joh 10:28 sq.; Herder, Ebrard.
[803] Hengstenb.; also Ew. ii.
[804] Rev 2:5 .
[805] Cf., also, De Wette.
[806] Isa 11:4 ; cf. Isa 49:2 ; Wis 18:15 sqq.; 2Th 2:8 .
[807] Heb 4:12 ; Eph 6:17 ; Tichon., Primas., Arethas, Vitr., Calov., Stern; cf., also, De Wette, etc.
[808] The graphic idea lying at the foundation (cf., besides, Psa 55:22 ; Psa 57:5 ; Psa 59:8 , etc.) is frequently expressed in the rabbins. Pirke Elies.: “Moses removed him with the sword of his lips. Dathan said to him, ‘Do you seek to slay me with the sword which is in thy mouth?’ ” Wetst., Schttg., also on 2Th 2:8 .
[809] Rev 2:12 ; Rev 2:16 .
[810] Rev 19:15 ; Rev 19:21 .
[811] Ebrard.
[812] Vulg., Luth., Calov., Herd., Hengstenb., Ebrard, De Wette.
[813] Valla, Erasm., Eichh., Ew., Zll.
[814] Cf. Rev 4:7 , Rev 9:7 , Rev 22:4 , Rev 6:16 , Rev 12:14 , Rev 20:11 .
[815] Cf. Jdg 5:31 ; LXX.: .
[816] Eichh., Heinr.
[817] Against Ebrard.
[818] Hengstenb.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 16. And he had in his right hand ] See here the dignity and safety of a faithful minister. While a child hath his father by the hand, though he walk in the dark, he fears nothing. Godly ministers not only have Christ by the hand (who as he will not cast away a perfect man, so neither will he take the ungodly by the hand, saith Bildad, Job 8:20 ), but are held fast in Christ’s right hand, “that teacheth him terrible things,”Psa 45:4Psa 45:4 , against such as seek to pull them thence. It is well observed by a worthy writer, that about the time of the silencing of ministers, many churches in England were torn at once (within our remembrance) with terrible lightning; and almost no place else but churches were touched, especially in the lower parts of Devonshire, where many were scorched, maimed, and many had their brains struck out, as they sat in churches; as at the church of Anthony in Cornwall, near Plymouth, on Whit Sunday, 1640. (See the account in print.)
A sharp two-edged sword ] The word, like a sacrificing sword, slits open, and, as it were, unridgeth the conscience.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
16 .] And having ( , not = , but as in ref. St. John takes up the description from time to time irrespective of the construction, as if (De W.) with separate strokes of the pencil) in his right hand seven stars (not, as Heinr., on his right hand, as a number of jewelled rings, but in his right hand, as a wreath or garland held in it. De W. well remarks that this , which is the more natural rendering, is also required by the symbolism. If the seven churches which the seven stars symbolize, were on the Lord’s hand as rings, they would seem to be serving (adorning?) Him, and not to be the objects of his action: but now that He holds them in his hand, He appears as their Guardian, their Provider, their Nourisher: and, we may add, their Possessor, who brings them out and puts them forth to be seen when He pleases. His universal Church would hardly be thus represented, but only a portion of it which it pleases Him to take in his hand and hold forth as representing the rest): and out of his mouth a two-edged sharp sword going forth (cf. Isa 11:4 ; Isa 49:2 ( ): also our ch. Rev 2:16 , and Wis 18:15-16 . The same figure occurs with reference to men in Psa 55:21 ; Psa 57:4 ; Psa 59:7 ; and Wetst. and Schttg. give examples of it from the Rabbinical writings. The thing signified may perhaps be as in 2Th 2:8 , : and in ch. Rev 19:21 ; but clearly we must not exclude (as Dsterd.) the attributes of the word of God , Heb 4:12 , Eph 6:17 . And this all the more, inasmuch as 1) here the Lord is represented not as taking vengeance on his enemies, but as speaking with his own, both in the way of comforting and of threatening: and 2) in ch. Rev 19:21 , where this very sword is again alluded to as slaying the Lord’s enemies, His title as is ): and his countenance (not, as Dsterd., who wrongly quotes De W. as supporting him, general appearance : so also Ewald, al. Had this been so, how should the Apostle have noted the details just mentioned? for the whole figure of our Lord would have been too dazzling for him to contemplate. It is natural that after describing the eyes, and that which proceeded from the mouth, he should give the general effect of the countenance. And as matter of usage, Joh 11:44 is decided, being spoken of a person, which Joh 7:24 is not) as the sun shineth in his strength (see ref. Judges: that is, when unclouded and in full power: not necessarily at midday, but at any time. The construction is again broken: . would be the regular connexion).
Fuente: Henry Alford’s Greek Testament
Rev 1:16 . The care and control exercised by Christ over the churches only come forward after the suggestions of majesty and authority (13 15) which followed the initial idea of Christ’s central position ( ) among the churches. Cf. Rev 5:6 ( ) for another reference to Christ’s central authority , . . . For the astrological background of this figure, cf. Jeremiah 24 f. The traditional symbol, of which an interpretation is given later (Rev 1:20 ), probably referred to the seven planets rather than to the Pleiades or any other constellation. If the description is to be visualised, the seven stars may be pictured as lying on Christ’s palm in the form of the stars in the constellation of Ursa Major , . . . By a vivid objectifying of the divine word (corresponding to that, e.g. , in Isa 9:8 f., Rev 9:4 , and suggested by the tongue-shaped appearance of the short Roman sword or dagger), the figure of the sharp sword issuing from the mouth is applied (in Ps. Sol. 17:27, 39, as here) to the messiah, as in Jewish literature to God (Psa 149:6 , etc.) and to wisdom ( Sap. 18:15), elsewhere to the (Heb 4:12 , cf. Rev 19:13-15 ): Christ’s power of reproof and punishment is to be directed against the church (Rev 2:12 f.) as well as against the world of heathen opposition (Rev 19:21 , where the trait is artistically more appropriate). As a nimbus or coronata radiata sometimes crowned the emperor (“image des rayons lumineux qu’il lance sur le monde,” Beurlier), so the face of Christ ( as in Joh 11:44 , cf. below, Rev 10:1 ) is aptly termed, as in the usual description of angelic visitants (reff.), bright as sunshine unintercepted by mist or clouds. This is the climax of the delineation.
Fuente: The Expositors Greek Testament by Robertson
He had = having.
stars. See Rev 1:20.
out . . . sword. For the Figure compare Psa 55:21; Psa 57:4; Psa 59:7. The significance is seen in Isa 11:4; Isa 49:2. 2Th 2:8. See also Rev 2:12, Rev 2:16; Rev 19:15, Rev 19:21. Luk 19:27.
twoedged. Compare Heb 4:12.
sword. Greek. rhomphaia. Occurs only in Rev. (six times) and Luk 2:35.
countenance. Greek. opsis. Only here; Joh 7:24; Joh 11:44.
strength. App-172.1; Rev 176:1.
Fuente: Companion Bible Notes, Appendices and Graphics
16.] And having (, not = , but as in ref. St. John takes up the description from time to time irrespective of the construction, as if (De W.) with separate strokes of the pencil) in his right hand seven stars (not, as Heinr., on his right hand, as a number of jewelled rings, but in his right hand, as a wreath or garland held in it. De W. well remarks that this, which is the more natural rendering, is also required by the symbolism. If the seven churches which the seven stars symbolize, were on the Lords hand as rings, they would seem to be serving (adorning?) Him, and not to be the objects of his action: but now that He holds them in his hand, He appears as their Guardian, their Provider, their Nourisher: and, we may add, their Possessor, who brings them out and puts them forth to be seen when He pleases. His universal Church would hardly be thus represented, but only a portion of it which it pleases Him to take in his hand and hold forth as representing the rest): and out of his mouth a two-edged sharp sword going forth (cf. Isa 11:4; Isa 49:2 ( ): also our ch. Rev 2:16, and Wis 18:15-16. The same figure occurs with reference to men in Psa 55:21; Psa 57:4; Psa 59:7; and Wetst. and Schttg. give examples of it from the Rabbinical writings. The thing signified may perhaps be as in 2Th 2:8, : and in ch. Rev 19:21; but clearly we must not exclude (as Dsterd.) the attributes of the word of God, Heb 4:12, Eph 6:17. And this all the more, inasmuch as 1) here the Lord is represented not as taking vengeance on his enemies, but as speaking with his own, both in the way of comforting and of threatening: and 2) in ch. Rev 19:21, where this very sword is again alluded to as slaying the Lords enemies, His title as is ): and his countenance (not, as Dsterd., who wrongly quotes De W. as supporting him, general appearance: so also Ewald, al. Had this been so, how should the Apostle have noted the details just mentioned? for the whole figure of our Lord would have been too dazzling for him to contemplate. It is natural that after describing the eyes, and that which proceeded from the mouth, he should give the general effect of the countenance. And as matter of usage, Joh 11:44 is decided, being spoken of a person, which Joh 7:24 is not) as the sun shineth in his strength (see ref. Judges:-that is, when unclouded and in full power: not necessarily at midday, but at any time. The construction is again broken: . would be the regular connexion).
Fuente: The Greek Testament
he had: Rev 1:20, Rev 2:1, Rev 3:1, Rev 12:1, Job 38:7, Dan 8:10, Dan 12:3
out: Rev 2:12, Rev 2:16, Rev 19:15, Rev 19:21, Isa 11:4, Isa 49:2, Eph 6:17, Heb 4:12
and his: Rev 10:1, Isa 24:23, Isa 60:19, Isa 60:20, Mal 4:2, Act 26:13
Reciprocal: Exo 24:10 – in his clearness Exo 33:20 – Thou canst not Exo 34:29 – the skin Deu 33:29 – the sword Jdg 3:16 – two edges Psa 2:5 – Then Psa 45:3 – Gird Psa 50:2 – God Psa 149:6 – and a twoedged Pro 12:18 – like Son 5:15 – his countenance Isa 6:5 – said I Isa 30:28 – his breath Isa 34:5 – my sword Hos 6:5 – I have Zec 9:13 – made Joh 8:7 – and said Joh 13:23 – whom Act 22:6 – about 2Th 2:8 – the spirit 1Ti 6:16 – dwelling
Fuente: The Treasury of Scripture Knowledge
Rev 1:16. Had in his right hand denotes the ability to grasp and support the things named. It is similar to a familiar saying that “God holds all things in the hollow of His hand.” We will learn in verse 20 what the seven stars represent. Sharp twoedged sword is the word of God (Heb 4:12). The original for countenance means the appearance in general, but in this passage Thayer defines it, “Face, countenance.” In comparing this person’s face to the shining sun (a, condition when the sun is not obscured by clouds), the purpose is to indicate the penetrating brilliance of the Lord’s face.
Comments by Foy E. Wallace
Verse 16
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 1:16. From the personal appearance of the Redeemer, the Seer now passes to His equipment for His work, and that in three particulars. And he had in his right hand seven stars. In the writings of St. John the verb to have denotes possession, and the right hand is the hand of power, so that the Lord is here represented as possessing these seven stars, for their rule, protection, and guidance: No one shall pluck them out of My hand (Joh 10:28). The stars are grasped in His hand, to denote that they are His property. When the idea is varied in Rev 1:20, the preposition is also changed,they sure then not in but upon his hand. The seven stars are further explained in Rev 1:20 to be the angels of the seven churches (see on that verse).The second particular mentioned is that of the sword.
Out of his mouth a sword, two-edged, sharp, proceeding forth. The order of the words in the original, and the love of the Seer for the number three, seems to make it desirable to understand proceeding forth as an attribute of the sword parallel to the other two, instead of connecting it directly with its noun in the sense, out of his mouth proceeded forth a sharp, two-edged sword. The word here translated sword occurs six times in the Apocalypse (chaps. Rev 1:16, Rev 2:12; Rev 2:16, Rev 6:8, Rev 19:15; Rev 19:21), and only once in the rest of the New Testament (Luk 2:35), but it is very frequently used in the Greek translation of the Old Testament, particularly in Ezekiel. In Eze 5:1 it is associated with the attribute sharp. In Psa 149:6 we have it connected with the epithet two-edged or two-mouthed, the edge of the sword being considered as its mouth by which it devours (Isa 1:20; cp. Heb 11:34, where the plural mouths of the Greek leads to the thought of the two edges). The use of this figure in Scripture justifies the idea that there is here a reference to the Word of God which proceeds out of His mouth (Eph 6:17; Heb 4:12); but there is no thought of comforting or of the grace and saving power of the Word. Its destroying power is alone in view, that power by which it judges, convicts, and condemns the wicked. He shall smite the earth with the rod of His mouth, and with the breath of His lips shall He slay the wicked (Isa 11:4; cp. Joh 12:48). Hence, accordingly, the various epithets here applied to the sword, all calculated to emphasize its destroying power, two-edged, sharp, proceeding forth, the latter denoting that it is not at rest, but in the act of coming forth to execute its work.
And his countenance as the sun shineth in his power. The third particular of Christs equipment. We might have expected this particular to be connected with the previous group describing the appearance of the Lord. Its introduction now as a part of Christs equipment leads directly to the conclusion that we are to dwell mainly upon the power of the suns rays as they proceed directly from that luminary. Hence, also, in all probability the particular Greek word used for countenance,not so much the face as the appearance of the face, the light streaming from it. The sun is thought of not at his rising, but in his utmost strength, with the scorching, intolerable power which marks him in the East at noonday.
It thus appears that throughout the whole of this description, the Son of man is one who comes to judgment. To Him all judgment has been committed (Joh 5:22; Joh 5:27), and the time has arrived when He shall take unto Him His great power and reign. Nor are we to ask how it is possible that this should be the prominent aspect of the Lord in a book intended to strengthen and console His Church. That God is a God of judgment is everywhere throughout the prophets of the Old Testament the comfort of the righteous. They are now oppressed, but ere long they shall be vindicated; and there shall be a recompense unto those that trouble them.
Fuente: A Popular Commentary on the New Testament
16. Having in His right hand seven stars. These stars are the faithful preachers of the gospel. So, if you want to be a star preacher, be sure the Savior holds you in His right hand. If you preach the truth, the whole truth, and nothing but the truth, fearless of men and devils, regardless of reputation, filthy lucre, ejectment, and decapitation, rest assured Jesus will hold you in His right hand, and you will have victory when the world is on fire. Out of His mouth goes a sharp, two-edged sword. This is the word of God revealed in the Bible. This wonderful sword has two edges, sharp as Gods lightning; i.e., the salvation edge and the damnation edge. If you receive the salvation edge, and permit it radically and intrinsically to dissect soul, spirit, heart, mind, and body, it will cut out every fiber of sins warp and woof, actual and original, and effect a complete purgation from all iniquity, investing you with the spotless robe of entire sanctification, and actually leading you out into the heavenly state, ready, watching and waiting for the Lord to descend, translate and take you up into the cloud. If you prove too cowardly to receive the salvation edge, and let it cut out of you all sin, you will have to take the damnation edge, which will cut all your hopes out of heaven. His countenance appears as the sun in His power. Joh 1:9 :
He is the true light, which lighteth every man that cometh into the world.
Thus we see that the worlds Savior shines on every human soul. Hence Paul says en the heathen are left without excuse (Rom 1:20). John says if we walk in the light, the blood cleanseth from all sin. Here is solved the problem of universal salvation. As the sun sends his light throughout the whole world, so the glorious Sun of righteousness illuminates the spiritual world, giving to every human being saint, sinner, heathen, Jew, and Mohammedan all the light they need to lead them to heaven. If they will only walk in all the light they have, His blood will cleanse them from all sin, and robe them for glory.
Fuente: William Godbey’s Commentary on the New Testament
Verse 16
A sharp two-edged sword. The image here used, as a symbol, to denote the word or doctrine of Jesus Christ, is employed for the same purpose, metaphorically, in Hebrews 4:12.
Fuente: Abbott’s Illustrated New Testament
In His right hand, the symbol of official honor and sovereign control, He held seven stars protectively (cf. Rev 9:1; Rev 12:3; Job 38:7; Joh 10:28), the angels or messengers of the seven churches (Rev 1:20; cf. Rev 2:1; Rev 3:1).
A sharp double-edged sword (Gr. hromphaia), the type the Romans used to kill with (Rev 2:12; Rev 2:16; Rev 6:8; Rev 19:15; Rev 19:21), proceeded from His mouth. His word will judge His enemies (Isa 11:4; Isa 49:2; Eph 6:17; 2Th 2:8; Heb 4:12; Rev 19:13-15). This sword was tongue-shaped. [Note: See the Dictionary of the Bible, ed. James Hastings, s.v. "Sword," by W. Emery Barnes, 4:634, for a picture of one.]
His face shone like the unclouded sun, a picture of pure holiness and righteousness (Jdg 5:31; Mat 13:43). John saw Jesus at the Transfiguration with such a shining face (Mat 17:2).
". . . Christ was presenting Himself to John in a character that would prepare the apostle for various aspects of the vision to follow." [Note: Robert L. Thomas, "The Glorified Christ on Patmos," Bibliotheca Sacra 122:487 (July-September 1965):246.]
"This first vision of John, then, included an indication of Jesus’ Messianic office with its associated functions: judgment of the unrighteous and comfort of the suffering righteous, His high rank that fits Him as an agent of imposing divine wrath, His activity in imposing that wrath, His preexistence along with God the Father, His penetrating intelligence that enables Him to perform righteous judgment, His movement among the churches to enforce standards of moral purity, His identification with the Father in the power of His utterance, His authority over the seven messengers and the churches they represent, His power to overcome His enemies and pronounce judgment upon them, and His return to earth to implement judgment upon mankind." [Note: Idem, Revelation 1-7, p. 105.]
It is primarily as Judge that Jesus Christ appears in Revelation (cf. Mat 3:11). He judges the churches (chs. 2-3), the whole earth (chs. 4-16), Babylonianism (chs. 17-18), world rulers at Armageddon (Rev 19:19-21), and Satan (Rev 20:1-3; Rev 20:10). He also judges the earth during the Millennium (Rev 20:4-6), the rebellious earth at the end of the Millennium (Rev 20:7-9), and all the unsaved dead (Rev 20:11-15). The first 20 chapters of the book deal with judgment and the last two with the new creation.