13<\/strong>. vesture<\/em> ] Or, cloak<\/strong>: it is the outer<\/em> garment that is so described.<\/p>\n dipt in blood<\/em> ] There is almost equal authority for this reading, “dipped,” or “dyed,” and for “sprinkled.” Either is almost equally supported by the language of Isa 63:1<\/span>; Isa 63:3<\/span>, “With dyed<\/em> garments their blood shall be sprinkled<\/em> upon My garments.” The reference to that passage is unquestionable, and so the primary<\/em> meaning must be, as there, to describe the Conqueror as stained with the blood of His enemies<\/em>. But no doubt it is legitimate for the Christian to remember, in interpreting both passages, that the way<\/em> that Christ overcomes His enemies is by shedding, not their blood, but His own.<\/p>\n The Word of God<\/em> ] The only place in Scripture (unless Heb 4:12<\/span> be so interpreted, which is not probable) where this exact phrase is used of the personal<\/em> Word, the Son of God. But of course the use of “the Word” in St Joh 1:1<\/span> is the same in principle and meaning.<\/p>\n And he was clothed with a vesture dipped in blood – <\/B>Red, as if dipped in blood – emblem of slaughter. The original of this image is probably Isa 63:2-3<\/span>. See the notes on that passage.<\/P> And his name is called The Word of God – <\/B>The name which in Rev 19:12<\/span>, it is said that no one knew but he himself. This name is <\/SPAN><\/span> Ho logos tou Theou, or the Logos of God. That is, this is his unique name; a name which belongs only to him, and which distinguishes him from all other beings. The name Logos, as applicable to the Son of God, and expressive of his nature, is found in the New Testament only in the writings of John, and is used by him to denote the higher or divine nature of the Saviour. In regard to its meaning, and the reason why it is applied to him, see the notes on Joh 1:1<\/span>. The reader also may consult, with great advantage, an article by Prof. Stuart in the Bibliotheca Sacra, vol. vii. pp. 16-31. The following may be some of the reasons why it is said Rev 19:12<\/span> that no one understands this but he himself:<\/P> <\/p>\n (2)No one but he can understand the relation which it supposes in regard to God, or the relation of the Son to the Father;<\/P> (3)No one but he can understand what is implied in it, regarded as the method in which God reveals himself to his creatures on earth;<\/P> (4)No one but he can understand what is implied in it in respect to the manner in which God makes himself known to other worlds.<\/P> It may be added, as a further illustration of this, that none of the attempts made to explain it have left the matter so that there are no questions unsolved which one would be glad to ask.<\/P> <\/p>\n Verse 13<\/span>. He<\/B><\/I> was <\/B>clothed with a vesture dipped in blood<\/B><\/I>] To show that he was just come from recent slaughter. The description is taken from Isa 63:2-3<\/span>, where Judas Maccabaeus, or some other conqueror, is described.<\/P> <\/P> The Word of God.<\/B><\/I>] Written in the Targum, and in other Jewish writings, meimera daiya<\/I>, “the word of Jehovah;” by which they always mean a person<\/I>, and not a word spoken<\/I>. See Clarke on Joh 1:1<\/span>, &c.<\/P> <\/p>\n And he was clothed with a vesture dipped in blood; <\/B>either to denote that he was he who redeemed us by his blood; or rather, to signify that he was now coming forth to shed the blood of his enemies, both in vindication of his own honour and glory, or of his people; in which notion it also agrees with Isaiahs vision of him, Isa 63:1-3<\/span>; Their blood shall be sprinkled upon my garments, and I will stain all my raiment.<\/I> <\/P> And his name is called The Word of God:<\/B> <\/P> See Poole on “Joh 1:1<\/span>“. He is also called the Word, <\/I>Rev 1:2<\/I><\/span>, a name given him hardly by any except this apostle. <\/P> <\/p>\n 13. vesture dipped in blood<\/B>Isa 63:2<\/span> is alluded to here,and in Re 19:15<\/span>, end. Therethe blood<\/I> is not His own, but that of His foes. So here theblood on His “vesture,” reminding us of His own blood<\/I>shed for even the ungodly who trample on it, is a premonition of theshedding of their blood<\/I> in righteous retribution. He sheds theblood, not of the godly, as the harlot and beast did, but of theblood-stained ungodly, including them both. <\/P> The Word of God<\/B>whomade the world, is He also who under the same character andattributes shall make it anew. His title, Son of God,<\/I> isapplicable in a lower sense, also to His people; but “the Wordof God” indicates His incommunicable Godhead, joined to Hismanhood, which He shall then manifest in glory. “The Bride doesnot fear the Bridegroom; her love casteth out fear. She welcomes Him;she cannot be happy but at His side. The Lamb [Re19:9<\/span>, the aspect of Christ to His people at His coming] is thesymbol of Christ in His gentleness. Who would be afraid of a lamb?Even a little child, instead of being scared, desires to caress it.There is nothing to make us afraid of God but sin, and Jesus is theLamb of God that taketh away the sin of the world.<\/I> What afearful contrast is the aspect which He will wear towards Hisenemies! Not as the Bridegroom and the Lamb, but as the [avenging]judge and warrior stained in the blood of His enemies.”<\/P><\/p>\n And he was clothed with a vesture dipped in blood<\/strong>,…. Either in his own, by which he became the Saviour of his church and people; or else in the blood of his saints, he now comes to avenge; or rather in the blood of his enemies, with which he appears as stained, before the battle is fought, the victory being sure, and their slaughter unavoidable: the metaphor is taken from persons treading in a winepress, whose garments are stained with blood of grapes; see Re 19:15<\/span>. Here may be also an allusion to the Roman general’s vesture, which was sometimes purple or scarlet, in which he fought, as did Lucullus s.<\/p>\n And his name is called the Word of God<\/strong>; the name of Christ, often used by John in his Gospel, epistles, and in this book, Joh 1:1<\/span> 1Jo 1:1<\/span>. Of the signification, reason, and import of this name, [See comments on Joh 1:1]<\/span>. The reason why he is called by it here may be partly to express his greatness, glory, and majesty, this being a name which principally belongs to him, is a person, as the Creator of all things, and as previous to his incarnation; and partly because all the promises of God in his word, and which are all yea, and amen in Christ, will be now shortly fulfilled.<\/p>\n s Alex. ab Alex. Genial. Dier. l. 1. c. 20.<\/p>\n Arrayed <\/B> (<\/SPAN><\/span>). Perfect passive participle of <\/SPAN><\/span>, to clothe, often in this book.<\/P> In a garment <\/B> (<\/SPAN><\/span>). Accusative case after the passive participle <\/SPAN><\/span>.<\/P> Sprinkled <\/B> (<\/SPAN><\/span>). Perfect passive participle of <\/SPAN><\/span>, in the predicate accusative case agreeing with <\/SPAN><\/span>. A Q here read <\/SPAN><\/span> (perfect passive participle of <\/SPAN><\/span>, to dip). Probably <\/SPAN><\/span> (sprinkled) is correct, because the picture comes from Isa 63:3<\/span>, where Aquila and Symmachus use <\/SPAN><\/span>. The use of <\/SPAN><\/span> (dipped) is a bolder figure and Charles considers it correct. In either case it is the blood of Christ’s enemies with which his raiment (<\/SPAN><\/span>, perhaps a <\/SPAN><\/span> Matt 27:28<\/span>; Matt 27:31<\/span>) is sprinkled or dipped as the case may be, not his own blood on Calvary (Rev 1:5<\/span>; Rev 5:9<\/span>; Rev 7:14<\/span>; Rev 12:11<\/span>), but proleptically and prophetically the blood of Christ’s enemies. H<\/SPAN><\/span> can be either locative case with <\/SPAN><\/span> (dipped in blood) or instrumental with <\/SPAN><\/span> (sprinkled with blood).<\/P> The Word of God <\/B> ( <\/SPAN><\/span>). Some scholars hold this addition inconsistent with verse 12<\/span>, but it may be merely the explanation of the secret name or still another name besides that known only to himself. The personal use of the Logos applied to Christ occurs only in the Johannine writings unless that is the idea in Heb 4:12<\/span>. In John 1:1<\/span>; John 1:14<\/span> it is merely <\/SPAN><\/span> (the Word), in 1Jo 1:1<\/span> <\/SPAN><\/span> (the Word of Life), while here it is <\/SPAN><\/span> (the Word of God), one of the strongest arguments for identity of authorship. The idiom here is one common in Luke and Paul for the teaching of Christ (Luke 5:1<\/span>; Luke 8:11<\/span>, etc.; 1Cor 14:36<\/span>; 2Cor 2:17<\/span>, etc.). Jesus is himself the final and perfect revelation of God to men (Heb 1:1f.<\/span>). <\/P> <\/p>\n Dipped [] <\/SPAN><\/span>. The readings differ; some giving rJerantismenon sprinkled, others perirerammenon sprinkled round. Rev., sprinkled. Compare Isa 63:2<\/span>, 3<\/span>. <\/P> The Word of God [ ] <\/SPAN><\/span>. This name for our Lord is found in the New Testament only in the writings of John. It is one of the links which connects Revelation with John’s other writings. Compare Joh 1:1 – 14<\/span>; 1Jo 1:1<\/span>. Some object to this on the ground that, in the Gospel of John, the term is used absolutely, the Word, whereas here it is qualified, the Word of God, which the Evangelist nowhere employs, and in 1Jo 1:1<\/span>, the Word of life. But, as Alford observes : “It may be left to any fair – judging reader to decide whether it be not a far greater argument for identity that the remarkable designation oJ Logov the Word is used, than for diversity, that, on the solemn occasion described in the Apocalypse, the hitherto unheard adjunct of God is added.” The idea of God which is represented here, underlies the absolute term the Word in Joh 1:1<\/span>. It is further urged that in the Gospel oJ Logov is applied to the prehistoric Christ, while in this passage it is applied to the historic Christ. But the Dame of the historic Christ is that referred to in ver. 12, not in ver. 13. It is the name “which no one knoweth but He Himself,” expressing the character of His whole redeeming work. The name in ver. 13 is that which belongs originally and essentially to Him.<\/P> <\/p>\n 1) “And he was clothed with a vesture,”<\/strong> (kai peribeblemenos himation) “And he was clothed round about with a garment; He had not lost his clothes, though the array in battle had been gory.<\/p>\n 2) “Dipped in blood,”<\/strong> (bebammenon haima) “That had been dipped in blood;” The blood of his foes over whom he had been victorious in a battle of vengeance for their long held pagan rebellion, Isa 63:2-4<\/span>. Yet, the Christian realizes he had shed his blood to save all his enemies and turned in judgment only after such had despised and rejected a personal offer of salvation, Rom 2:4-7<\/span>; Pro 1:23-30<\/span>; Pro 29:1<\/span>.<\/p>\n 3) “And his name is called,”<\/strong> (kai kekletai to onoma autou) “And his name has been called; John made men familiar with this name, that is above every name, upon the introduction of his gospel, Joh 1:1-14<\/span>; Act 4:12<\/span>; Col 3:17<\/span>.<\/p>\n 4) “The Word of God,”<\/strong> (ho logos tou theou) “The word of the true God; The one who became flesh and dwelt among men, as well as the one by whom all things were made, Joh 1:1<\/span>; Joh 1:14<\/span>; Heb 1:3<\/span>; 1Jn 5:7<\/span>.<\/p>\n 13<\/strong>. <\/strong> A vesture dipped in blood<\/strong> The allusion may be to Isa 63:1-2<\/span>, where a warrior comes from Bozrah, with garments “dyed,” that is, “sprinkled,” with blood. But here the word dipt<\/strong>, , suggests that there may be an allusion to his own atoning blood<\/strong>. This view lies in close connexion with his gospel name next given, and with the white raiment of the armies<\/strong>, next verse. <\/p>\n His name<\/strong> Known to the world as his gospel name. <\/p>\n Word of God<\/strong> The incarnate expression <\/em> to men of the divine nature. Hence a name of truth, of revelation, and of salvation. And so our John says in his Gospel, Rev 1:14<\/span>, “The Word was made flesh, and dwelt among us full of grace and truth.” <\/p>\n The armies<\/strong> Namely, of martyred, disembodied spirits; the souls <\/strong> once under the altar, Rev 6:9-11<\/span>; then, on Mount Zion, with the Lamb, Rev 14:1-5<\/span>: next, here; and finally, as the souls <\/strong> of Rev 20:4<\/span>. <\/p>\n Fine linen<\/strong> The righteousness of the saints, Rev 19:18<\/span>. <\/p>\n White<\/strong> The leader is arrayed in red; the armies <\/strong> are in white<\/strong>. They are whitened by his crimson. They bear no carnal armour; they are the white <\/strong> warriors for purity and peace.<\/p>\n 13 And he was<\/em> clothed with a vesture dipped in blood: and his name is called The Word of God. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 13. Dipped in blood<\/strong> ] In the blood of his enemies, as a victor returning from a huge slaughter. Caesar is said to have taken prisoner one million of men, and to have slain as many; Mahomet I (emperor of the Turks), to have been the death of 800,000 men; Seanderbeg, to have slain 800 Turks with his own hand. But our Conqueror shall outdo all these; when he shall tread them in his anger, and trample them in his fury; and their blood shall be sprinkled upon his garments, and he will stain all his raiment, Isa 63:3<\/span> .<\/p>\n<\/p>\n The word of God<\/strong> ] Joh 1:1<\/span> ; Joh 1:7<\/span> . Hereby it appears that this was John the Evangelist that wrote this book. Idiotismus Ioannis.<\/em> (Pareus.) <\/p>\n Rev 19:13<\/span> . “Dipped in blood” ( i.e.<\/em> , the blood of his foes): from the “crimsoned garments” of Yahveh in Isa 63<\/span> .; cf.<\/em> also Rev 19:15<\/span> with “I have trodden the wine-press. Yea, I trod them in mine anger ( ), and trampled them in my fury,” etc. Add Targ. Palest, on Gen 49:11<\/span> , “How beauteous is the King Messiah! Binding his loins and going forth to war against them that hate him, he will slay kings with princes, and make the rivers red with the blood of their slain, and his hills white with the fat of their mighty ones, his garments will be dipped in blood, and he himself like the juice of the wine-press.” The secret name denotes his superiority to all appeals; it indicates that the awful and punitive vigour of his enterprise made him impervious to the invocations of men. This is no Logos who dwells among men to give light and life; it is a stern, militant, figure of vengeance attacking the rebellious. Hence his name is mysterious; for “the identity, or at least the close connection between a thing and its name, not only makes the utterance of a holy name an invocation which insures the actual presence of the deity invoked, it also makes the holy name too sacred for common use or even for use at all” (Jevons’ Introd. Hist. Relig.<\/em> 361). The passage reflects certain phases of later messianic belief in Judaism, which had been tinged by the Babylonian myth of Marduk, Ea’s victorious son, to whom divine authority was entrusted. Marduk’s triumph was explained by Babylonian theologians as caused by the transference to him of the divine Name (so Michael, En. 69:14). 13 b<\/em> may be a Johannine gloss upon the unknown name of Rev 19:12<\/span> ( cf.<\/em> Phi 2:9-10<\/span> ), under the influence of passages like Heb 4:15<\/span> , Sap. 18. (“Thine all-powerful Logos leapt from heaven out of the royal throne, as a stern warrior into the midst of the doomed land, bearing the sharp sword of Thine unfeigned commandment”), and Enoch xc. 38 ( cp.<\/em> however Beer, ad loc<\/em> ). , perf. of existing state, “the past action of which it is the result being left out of thought” (Burton, 75). If the above explanation of the mysterious name be correct, the author’s idea was evidently forgotten or ignored by some later editor or copyist of the Johannine school, who inserted this gloss in order to clear up the obscure reference, and at the same time to bring forward the transcendent name widely appropriated by that school for Christ in a pacific and religious sense (so nearly all critical editors). In any case the two conceptions of the Apocalypse and the Fourth gospel have little or nothing in common except the word. But the introduction of this apparently illogical sequence between 12 and 13 might be justified in part by E. B. D.<\/em> 94, “I am he that cometh forth, advancing, whose name is unknown; I am Yesterday, and Seer of millions of years is my name”. The application of such titles to Jesus certainly gives the impression that these high, honourable predicates are “not yet joined to his person with any intrinsic and essential unity” (Baur); they are rather due to the feeling that “Christ must have a position adequate to the great expectations concerning the last things, of which he is the chief subject”. But their introduction is due to the semi-Christianised messianic conceptions and the divine categories by which the writer is attempting to interpret his experience of Jesus. Backwards and forwards, as pre-existent and future, the redeemer is magnified for the prophet’s consciousness.<\/p>\n dipped = dyed, or stained. Greek. bapto, as Luk 16:24. Joh 13:26. Some texts read “sprinkled”, Greek. rhantizo. See the word in Heb 9:13. <\/p>\n in = with. No preposition. Compare Isa 9:5; Isa 63:1-6. <\/p>\n called. If the comma is after “called”, as in some Bibles, it would mean”announced” or “called”, with inverts: if omitted, it is descriptive without inverts. <\/p>\n Word. App-121. <\/p>\n Chapter 45<\/p>\n Christ-The Word Of God<\/p>\n ‘And he was clothed with a vesture dipped in blood: and his name is called The Word of God’ <\/p>\n Rev 19:13<\/p>\n ‘His name is called The Word of God’<\/p>\n The doctrine declared by this name given to our Savior is of immense importance. All our knowledge of God, all our hopes of grace and life, all our salvation is wrapped up in the fact that the Lord Jesus Christ is the Word of God. In the New Testament, our Savior is frequently referred to as the Word of God (Joh 1:1-3; Heb 4:12-13; 2Pe 3:5; 1Jn 1:1-3; 1Jn 5:7).<\/p>\n Some, seeking to undermine the inspiration and authority of the Scriptures, have suggested that the apostles got their idea of the eternal Logos, the eternal Word, from the writings of Plato. But that is not accurate. Plato got his idea of the eternal Word from the writings of the Old Testament Scriptures and from the writings of the ancient Jewish theologians who expounded them (Psa 138:2). Those ancient Jewish writers frequently referred to the Messiah (the Christ) as the Word of God. So the apostles, especially when writing to Jewish believers, used that name to refer to Christ, being inspired to do so by God the Holy Spirit. What is the significance of this name? Why is the Lord Jesus Christ called ‘The Word of God’?<\/p>\n Our Savior is called The Word Of God because he is the Son Of God (Joh 1:1)<\/p>\n As the word, whether silent or expressed, is the birth of the mind, the image of it, and equal to it, so the Lord Jesus Christ is the only begotten Son of the Father. He is the express image of the invisible God. Indeed, Jesus Christ is God, in all things co-eternal, co-equal, and one with God the Father and God the Holy Spirit. ‘In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God’ (Joh 1:1-2). Notice Johns language. ‘The Word was God.’ He could not be more emphatic and clear in teaching both the deity of Christ and the doctrine of the Trinity. Quite literally translated, the text reads, ‘God was the Word. The same was in the beginning face to face (as an equal) with God.’ Yet, as the word and the mind are distinct from one another, so the Father and the Son are equal, but separate and distinct Persons within the triune Godhead. ‘There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one’ (1Jn 5:7). So when the Scriptures declare that Christ is the Word of God, they are telling us that…<\/p>\n 1. He is God (Heb 1:8).<\/p>\n 2. He is the only begotten of the Father (Joh 3:16).<\/p>\n 3. He is a distinct Person, separate from the Father and the Spirit (Joh 14:16-17; 2Co 13:14).<\/p>\n 4. He is one with the Father and the Spirit in the sacred Trinity (Deu 6:4).<\/p>\n The doctrine of the Trinity is a vital doctrine of the gospel. It is a doctrine taught through the current of Holy Scripture and by universal consent of all the inspired writers. It is written as with a sunbeam through the Word of God. The trinity of Persons in the eternal Godhead is displayed in all the works of God revealed in Scripture: creation, providence, and grace. The ordinances of divine worship, the mediatoral work of Christ, the songs and prayers of Gods elect, and the benedictions of grace all show forth the tri-unity of the Father, Son, and Holy Spirit in the one God. But the doctrine is plainly stated in the text referred to before – 1Jn 5:7. ‘There are three that bear record in heaven, the Father, the Word, and the Holy Ghost; and these three are one.’ ‘This text is so glaring a proof of the doctrine of the Trinity, that the enemies of it have done all they can to weaken its authority, and have pushed hard to extirpate it from a place in the sacred writings’ (John Gill). Almost all modern translations of the Bible either omit this verse altogether, or put a footnote in saying that it should be omitted. But the objections raised against its inspiration are groundless. There was never any dispute about it until Erasmus mistakenly omitted it from the first edition of his translation of the New Testament. We worship one God in the Trinity (tri-unity) of his sacred Persons. And the second Person in the triune Godhead is called ‘the Word of God.’ He is Jesus Christ, the eternally begotten Son of God. The man Christ Jesus is God manifest in the flesh (2Ti 3:16). He so thoroughly reveals God that he says, ‘He that hath seen me hath seen the Father’ (Joh 14:4-11). Indeed, all the fullness of the incomprehensible God ‘dwelleth in him bodily’ (Col 2:9).<\/p>\n Christ is called The Word Of God because he is the living word of whom the written word speaks<\/p>\n I cannot stress this fact too much. The Bible is not a book of history, a book of morality, or even a book of theology. It is a book about the Son of God. This is exactly what our Lord taught his disciples on the Emmaus road (Luk 24:27; Luk 24:44-45). Jesus Christ is ‘all the counsel of God’ (Act 20:27; 1Co 2:2). All the Old Testament Scriptures promise and portray him. The four Gospels present him. Acts, the Epistles, and the book of Revelation proclaim and praise him.<\/p>\n No man preaches the Bible except as he preaches Christ. No man teaches the Bible except as he teaches Christ. And no one understands the Bible except as he understands how it directs him to and shows him the glory and beauty of the Lord Jesus Christ. The Word of God is like that box containing precious spikenard the woman broke to anoint the Savior. When it was broken open ‘the house was filled with the odor of the ointment’ (Joh 12:3). Gods servants, in preaching and teaching the Scriptures, break open the precious Word containing Christ crucified; and, as they do, the house is filled with the sweet aroma of Christ. Cherish the Bible. Read it diligently and carefully. It is the inspired Word of God, infallible and without error. But it is to be cherished because of the Person revealed in it. Take Christ out of the Book of God and you have nothing left but processed wood in leather bindings with gold edges. Christ crucified is the key that unlocks the treasure chest of Holy Scripture; and Christ crucified is the Treasure contained in that chest.<\/p>\n Our Savior is called The Word Of God because of the works ascribed to him<\/p>\n He is the Word of God who spoke for Gods elect in the council of peace and covenant of grace before the world began (Psa 40:6-8; Heb 10:5-10). In the council chambers of the triune God, the Lord Jesus Christ spoke for us as our Surety, agreeing to do all his Fathers will for the accomplishment of our salvation. His blood is the blood of the everlasting covenant (Heb 13:20). His blessings are all covenant blessings, bestowed upon the chosen from eternity because of Christs word of promise as our Surety (Eph 1:3; 2Ti 1:9; Heb 7:22). His delights were with his people from everlasting (Pro 8:31). Because of his wise representation of us as our Wisdom, upon the ground of his Word, Gods elect were ‘accepted in the Beloved’ (Eph 1:6), before the world began.<\/p>\n Christ is the Word of God by whom all things were created (Joh 1:3; 2Pe 3:5). Evolution is a myth, invented and perpetuated by atheism. Christ our God is the Creator of all things. He spoke all things into being out of nothing. As he spoke all things into being, so he constantly upholds all things by the word of his power (Heb 1:3). The ‘laws of nature’ and ‘balance of nature’ by which men imagine the world is sustained are nothing less than the execution of Christs mighty word. The sun will burn as long as he fuels the candle. The earth will stand as long as he holds it up in the midst of nothing upon the foundation of his word.<\/p>\n As the Word of God, Christ is both the Revelation of Gods Being and the Interpreter of his will (Joh 1:18). It is not possible for man to know God apart from Christ, the Word. No man can know the mind of another, unless he expresses his mind in his word. And no man can know the mind of God, except by Gods revelation of himself in Christ, his Word. Christ has, by his doctrine, his life, and his sin-atoning sacrifice, shown us that God is holy, that he delights in mercy, and that he saves his people graciously, upon the grounds of justice satisfied (Rom 3:24-26).<\/p>\n It is as the Word of God that the Lord Jesus acts as our Advocate in heaven (1Jn 2:1-2). He speaks to God the Father on behalf of all his chosen, redeemed people (Joh 17:9; Joh 17:20). Our Advocate is One whom God will hear – ‘Jesus Christ the Righteous.’ He pleads with God for us for the non-imputation of sin to his redeemed. The basis of his plea is his shed blood. ‘He is the propitiation for our sins.’<\/p>\n It is Christ, the Word of God, by whom we are given and preserved in eternal life (Heb 4:12-13). As in the old creation, so in the new creation of grace, all things have their being by Christ, the Word of God. Notice what the Holy Spirit tells us about Christ as the Word of God in Hebrews 4. He is living, powerful, dividing, and discerning (Rev 19:12-13). He is in the heavens (Rev 19:14). He sympathizes with us (Rev 19:15). He is ready, willing, and able to help us in time of need (Rev 19:16).<\/p>\n Jesus Christ is ‘the Word of God’<\/p>\n Christs person is a revelation of God. Christs work is a revelation of God. He is in the Father, and the Father in him. His words and works are the words and works of the Father. In the manger, he showed us God. In the synagogue of Nazareth, he showed us God. At Jacobs well, he showed us God. At the tomb of Lazarus, he showed us God. On Olivet, as he wept over Jerusalem, he showed us God. On the cross, he showed us God. In the tomb, he showed us God. In the resurrection, he showed us God. If we say with Philip, Show us the Father, and it sufficeth us, he answers, Have I been so long time with you, and yet hast thou not known me? He that hath seen me hath seen the Father (Joh 14:8-9). This is God whom Christ reveals, as the God of righteous grace and gracious righteousness, is the God with whom we have to do’ (Horatius Bonar).<\/p>\n He is Gods exalted Word, exalted above all his name (Psa 138:2). He is the One exalted in the written Word. Let us ever exalt him as the Word of God because he is the Son of God, because he is the One of whom all the Scriptures speak, and because he is the One by whom God is made known to us and in whom we are made known to God!<\/p>\n clothed: Rev 14:20, Psa 58:10, Isa 9:5, Isa 34:3-8, Isa 63:1-6 <\/p>\n The: Joh 1:1, Joh 1:14, 1Jo 1:1, 1Jo 5:7 <\/p>\n Reciprocal: Deu 33:7 – let his hands Psa 68:11 – company Isa 63:3 – trodden Eze 30:3 – the time Eze 34:24 – a prince Dan 8:11 – the prince Mic 2:13 – their Mic 5:9 – hand Zec 9:15 – they shall devour Zec 10:4 – of him came forth Zec 10:5 – because Mat 17:2 – his face Eph 1:21 – every Jam 2:7 – worthy Rev 2:17 – a new Rev 6:15 – the kings Rev 19:16 – on his vesture<\/p>\n Rev 19:13. Vesture dipped in blood is because Christ shed his blood for the sake of mankind. The Word of God is the name which all men can read and hence is not a secret, but they cannot realize what it means unless they appropriate that name to themselves by wholehearted obedience to its commandments. (See the name at Joh 1:1.)<\/p>\n Comments by Foy E. Wallace<\/p>\n Verse 13.<\/p>\n In verse thirteen, the Rider was called by a third name –The Word of God. The Word was not a name without significance. The same John of the apocalypse referred to the Son of God as the Word in the gospel of Joh 1:1-14. The word is the vehicle of conveying thoughts–and Jesus Christ was the full and complete expression of God’s will to man; the beginning and the end of all revelation; hence, his title The Word. The name The Word Of God, signifies the armament of the warfare in which he was in this vision to engage–it was the conflict of Christianity with heathenism, and the truth was the weapon against all error.<\/p>\n Rev 19:13. And he is arrayed in a garment sprinkled with blood, and his name is called The Word of God. The idea is taken from Isa 63:2-3, and is therefore that of a garment sprinkled not with the Warriors own blood, but with the blood of His enemies. Is called, i.e is, and has been always, called. The resemblance to Joh 1:1 and 1Jn 1:1 need not be enlarged on.<\/p>\n Verse 13 <\/p>\n A vesture dipped in blood; a common emblem of war. It is to denote, in this instance, the terrible destruction with which he should visit his enemies,–as is expressed distinctly Revelation 19:17-21.<\/p>\n The blood on His robe is probably the blood of his enemies, in view of the context (cf. Isa 63:2-3). John did not see Christ as the redeemer in this vision but as the warrior and judge. As many of the symbols in this passage, this one is also proleptic, anticipating His victory. The "Word of God" is a familiar title signifying that He is the expression of God’s mind and heart (Isa 49:2; Joh 1:1; Joh 1:14; cf. 1Jn 1:1; Heb 1:1). This "word" includes prophecies about God’s purposes (Rev 19:9; Rev 1:2; Rev 17:17). It is the same "word" that brought the worlds into existence as God’s active agent (Joh 1:3; cf. Gen 1:3; Gen 1:6; Gen 1:9; Psa 33:6; Heb 4:12). As a title in Revelation, "Word of God" emphasizes the authoritative declaration that results in the destruction of God’s enemies rather than the self-revelation of God. [Note: Mounce, p. 345.] <\/span><\/p>\n And he [was] clothed with a vesture dipped in blood: and his name is called The Word of God. 13. vesture ] Or, cloak: it is the outer garment that is so described. dipt in blood ] There is almost equal authority for this reading, “dipped,” or “dyed,” and for “sprinkled.” Either is almost equally … Continue reading “Exegetical and Hermeneutical Commentary of Revelation 19:13”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-30938","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/30938","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=30938"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/30938\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=30938"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=30938"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=30938"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
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Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Discovering Christ In Selected Books of the Bible<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"