Revelation 1:13
Verse
Context
John’s Vision on Patmos
12Then I turned to see the voice that was speaking with me. And having turned, I saw seven golden lampstands, 13and among the lampstands was One like the Son of Man, dressed in a long robe, with a golden sash around His chest.14The hair of His head was white like wool, as white as snow, and His eyes were like a blazing fire.
Sermons
A.W. Tozer
Jack Hyles
Paris Reidhead
Mike Bickle
Chuck Smith
David WilkersonSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Like unto the Son of man - This seems a reference to Dan 7:13. This was our blessed Lord himself, Rev 1:18. Clothed with a garment down to the foot - This is a description of the high priest, in his sacerdotal robes. See these described at large in the notes on Exo 28:4, etc., Jesus is our high priest, even in heaven. He is still discharging the sacerdotal functions before the throne of God. Golden girdle - The emblem both of regal and sacerdotal dignity.
Jamieson-Fausset-Brown Bible Commentary
His glorified form as man could be recognized by John, who had seen it at the Transfiguration. in the midst--implying Christ's continual presence and ceaseless activity in the midst of His people on earth. In Rev 4:1-3, when He appears in heaven, His insignia undergo a corresponding change yet even there the rainbow reminds us of His everlasting covenant with them. seven--omitted in two of the oldest manuscripts, but supported by one. Son of man--The form which John had seen enduring the agony of Gethsemane, and the shame and anguish of Calvary, he now sees glorified. His glory (as Son of man, not merely Son of God) is the result of His humiliation as Son of man. down to the foot--a mark of high rank. The garment and girdle seem to be emblems of His priesthood. Compare Exo 28:2, Exo 28:4, Exo 28:31; Septuagint. Aaron's robe and girdle were "for glory and beauty," and combined the insignia of royalty and priesthood, the characteristics of Christ's antitypical priesthood "after the order of Melchisedec." His being in the midst of the candlesticks (only seen in the temple), shows that it is as a king-priest He is so attired. This priesthood He has exercised ever since His ascension; and, therefore He here wears its emblems. As Aaron wore these insignia when He came forth from the sanctuary to bless the people (Lev 16:4, Lev 16:23-24, the chetoneth, or holy linen coat), so when Christ shall come again, He shall appear in the similar attire of "beauty and glory" (Isa 4:2, Margin). The angels are attired somewhat like their Lord (Rev 15:6). The ordinary girding for one actively engaged, was at the loins; but JOSEPHUS [Antiquities,3.7.2], expressly tells us that the Levitical priests were girt higher up, about the breasts or paps, appropriate to calm, majestic movement. The girdle bracing the frame together, symbolizes collected powers. Righteousness and faithfulness are Christ's girdle. The high priest's girdle was only interwoven with gold, but Christ's is all of gold; the antitype exceeds the type.
John Gill Bible Commentary
And in the midst of the seven candlesticks one like unto the son of man,.... By whom is meant not an angel, for he speaks of himself as a divine Person, as the Alpha and Omega, the first and the last, phrases not applicable to any created beings; and of himself also as having been dead, which angels are not capable of, and of living again, and of living for evermore, and having power over death and the grave, which no creature has; yea, he calls himself expressly the Son of God, Rev 1:11; so that Christ is manifestly designed, who, as a divine Person, appeared in a form like that individual human nature which was at his Father's right hand; for that human nature of his, or he as the son of man, was not in the midst of these candlesticks, or churches, but he the Son of God was in a form like to his human nature in heaven; so before his incarnation, he is said to be like unto the son of man, in Dan 7:13; to which there is a reference here, and not only in this, but in some other parts of the description; so after his ascension, he in a visionary way appears, not in that real human nature he assumed, but in a form like unto it, that being in heaven; but when he was here on earth he is called the son of man, and not like to one; though even such a phrase may express the truth and reality of his humanity, for who more like to the son of man than he who is so? see Joh 1:14; now Christ was seen by John in the midst of the candlesticks or churches, and among whom he walked, as in Rev 2:1; which is expressive of his presence in his churches, and which he has promised unto the end of the world; and of the gracious visits he makes them, and the sweet communion and conversation he indulges them with, to their joy and comfort; as well as the walks he takes among them for his own delight and pleasure; and where he is, abides and takes his turns, particularly as a priest, in which form he now appeared, as the antitype of Aaron the high priest, to him the lamps or candles in the candlesticks, to cause them to burn more brightly and clearly: clothed with a garment down to the foot; which some understand of the righteousness of Christ; this is called a garment, a wedding garment, the best or first robe, the robe of righteousness; and is fitly compared to one, it being unto, and upon believers, put upon them, and which covers their persons, keeps them warm and comfortable, and beautifies and adorns them; and is a very beautiful, pure, and spotless robe; and reaches to the feet, covers all the members of Christ's mystical body, the meanest and lowest, as well as the more excellent; the weakest believer as well, and as much, as the strongest: but not Christ mystical, but personal, is here represented; others therefore think that this long garment is a sign of gravity and wisdom, it being usual for men of power and authority, and learning, as the Jewish sanhedrim, Scribes and Pharisees, to wear long garments; but it seems rather to design a priestly robe; the robe of the ephod wore by the high priest is called by this name in the Septuagint version of Exo 28:4; and so it is by Josephus (i), who speaking of the hyacinthine tunic, or robe of blue, says, this is "a garment down to the foot", which in our language is called "Meeir"; rather it should be "Meil", which is its Hebrew name; and so this robe is expressed by the same word here, used by Philo the Jew (k), and by Jerom (l); so Maimonides (m) says, the length of his garment was to the top of his heel: and in the habit of a priest did Christ now appear; and so he is described in his priestly office, in the midst of his churches, having made atonement for their sins by the sacrifice of himself; and now as their high priest had entered into the holiest of all with his own blood and righteousness; bore their names on his breastplate, appeared in the presence of God on their account, and ever lived to make intercession for them: and girt about the paps with a golden girdle; as the high priest was with the girdle of the ephod, which was made of gold, of blue, purple, scarlet, and fine twined linen, Exo 28:8; and with which the priests were girt about the paps, or breast, as Christ is here described: it is said of the priests in Eze 44:18, "they shall not gird themselves with anything that causeth sweat"; which some render "in sweating places": and so some Jewish writers interpret it, which will serve to illustrate the present place, "says R. Abai (n), (upon citing Eze 44:18) they do not gird themselves in the place in which they sweat; according to the tradition, when they gird themselves they do not gird neither below their loins, nor above their arm holes, but over against their arm holes; the gloss says, upon their ribs, against their arm pit, that is, about their breast, or paps; and which is still more plainly expressed by the Targum on the above place, which paraphrases it thus, "they shall not gird about their loins, but they shall gird , "about their heart". So Josephus (o) says, the high priest's garment was girt about the breast, a little below the arm holes. Christ's girdle, as a King, is the girdle of faithfulness and righteousness, which is about his loins; and his girdle, as a prophet, is the girdle of truth; but, as a priest, it is the girdle of love; it is that which has constrained him to put himself in the room and stead of his people, to assume their nature, give himself a sacrifice for them, and intercede on their behalf: this is like a girdle, round from everlasting to everlasting; is said to be "golden", because of the excellency, purity, glory, and duration of it; and because it is very strong, affectionate, and hearty, it is hid to be a girdle about the paps, near where is the heart, the seat of love; and this may also denote the power, strength, and readiness of Christ to assist and help his churches in every time of need, (i) Antiqu. l. 3. c. 7. sect. 4. (k) De Vita Mosis, l. 3. p. 671. (l) Ad Fabiolam. fol. 19. H. (m) Cele Hamikash, c. 8. sect. 17. (n) T. Bab. Zebachim, fol. 18. 2. & 19. 1. Yalkut Simeoni, par. 2. fol. 74. 2. Vid. Jarchi & Kimchi in Ezek. xliv. 18. (o) Antiqu. l. 3. c. 7. sect. 2.
Tyndale Open Study Notes
1:13 the Son of Man (or a son of man.): Son of Man is a title Jesus used for himself (see Dan 7:13; Matt 8:20; 9:6; 16:13; Mark 2:28; 9:9; 14:41; John 1:51; 3:13; 5:27). • The long robe and gold sash give Christ an authoritative appearance (see Rev 19:13-16; Dan 10:5). The robe was a priestly garment symbolizing purity and holiness.
Revelation 1:13
John’s Vision on Patmos
12Then I turned to see the voice that was speaking with me. And having turned, I saw seven golden lampstands, 13and among the lampstands was One like the Son of Man, dressed in a long robe, with a golden sash around His chest.14The hair of His head was white like wool, as white as snow, and His eyes were like a blazing fire.
- Scripture
- Sermons
- Commentary
Five Rules for Christian Living - Part 1
By A.W. Tozer3.9K30:38Christian LivingPSA 46:10PRO 9:10REV 1:13In this sermon, the preacher emphasizes the importance of five rules for believers. The first rule is to have a reverent attitude towards all created things, as they are seen as the garments of God. The preacher also highlights the significance of the presence of the law in organizing society and ensuring safety. The sermon then shifts to discussing the fear of God, distinguishing between a holy fear and a fear of punishment. The preacher emphasizes the need for genuine love and good will towards others, stating that it keeps Christians on the right track and leads to positive outcomes. The sermon concludes by discussing the concept of drawing near to God, emphasizing the desire for believers to be closer to Him.
Mini-Skirts in Light of the Bible
By Jack Hyles1.5K1:03:36ModestyREV 1:13In this sermon, the speaker addresses the issue of conforming to the ways of the world versus living a life that is different and pleasing to God. He observes a generation gap and notices a woman who stands out with her modest dress and Bible. He emphasizes the importance of being willing to be different for the sake of doing what is right. The speaker quotes Romans 12:1-2, urging the audience not to conform to the patterns of the world but to be transformed by renewing their minds.
Christ as He Appears Today
By Paris Reidhead1251:03:17ChristREV 1:13In this sermon, the speaker reflects on a terrifying experience that happened to his family and many others when they were young. He emphasizes the importance of constantly pushing forward and claiming the present day as a gift from God. The speaker encourages the audience to live life to the fullest and not constantly wait for a better tomorrow. He also references the story of John in exile and how he longs for the "good old days," but the speaker reminds the audience that the present is the good old days for future generations. The sermon concludes with an invitation for those who are unsaved to accept Jesus Christ.
Jesus, the Son of Man: Prophet, Priest, and King
By Mike Bickle241:01:25Identity of ChristEnd Times PreparationDAN 7:13MAT 5:8HEB 10:19REV 1:13REV 2:1Mike Bickle emphasizes the multifaceted identity of Jesus as the Son of Man, highlighting His roles as Prophet, Priest, and King. He explains that these descriptions in Revelation are foundational for the church, equipping believers to understand Jesus' authority and love as they navigate the end times. Bickle encourages a deep exploration of these truths, asserting that they will invigorate faith and righteousness in believers. He connects the Son of Man's identity to the prophetic visions of Daniel, underscoring the importance of recognizing Jesus as both fully God and fully man. Ultimately, Bickle calls for a commitment to live out these truths in daily life and ministry.
Jesus' Eyes of Fire, Part 2
By Mike Bickle2155:12Intimacy With GodJesus' NatureJOB 34:21PSA 27:8PRO 15:3MAL 3:2LUK 3:16LUK 24:32HEB 4:13HEB 12:29REV 1:13REV 2:19Mike Bickle emphasizes the significance of Jesus' 'eyes of fire' in Revelation, which symbolize His omniscience, passionate desire, and ability to purify and judge. He explains that these eyes see everything, penetrate our hearts, and reveal God's consuming love and jealousy for His people. Bickle encourages believers to seek intimacy with Jesus by focusing on His face, which leads to a deeper understanding of His heart and a transformative experience of His fire. The sermon highlights the dual nature of Jesus' fire as both a source of empowerment and a means of judgment, urging the church to embrace His presence with reverence and love.
Mark 9:1
By Chuck Smith0Living as Citizens of HeavenThe Kingdom of GodMAT 6:10LUK 17:21COL 1:13REV 1:13Chuck Smith discusses the Kingdom of God, explaining that it is where God reigns, both in heaven and within believers' hearts. He emphasizes the contrast between the Kingdom of God and the current kingdom of Satan, highlighting the moral decline in society as a result of moving away from God's laws. Smith also reflects on the future glory of the Kingdom when Jesus returns, describing it as a time of righteousness, peace, and joy, free from suffering and sin. He encourages believers to live as citizens of heaven while navigating a world governed by darkness, urging a commitment to God's values. Ultimately, the Kingdom of God is characterized by love for God and for one another.
God-Touched Servants
By David Wilkerson0Divine TouchUrgency in Seeking GodDAN 10:7DAN 10:10REV 1:13David Wilkerson emphasizes the profound impact of God's touch on His servants, as illustrated by Daniel's experience of being seized by God's hand, which ignited a deep urgency to seek Him. This intimate relationship with the Lord allows certain individuals to receive divine revelations and become fervent prayer warriors, while others remain indifferent. Wilkerson questions why only some are chosen to experience this divine urgency, highlighting Daniel's unique passion for knowing God's heart amidst a faithful yet complacent society. The sermon calls for believers to cultivate a similar hunger for God and to be sensitive to the moral decay around them, preparing for Christ's return.
Christ's Silencing of Satan's Accusations
By David Wilkerson0Spiritual WarfareIntercessionPSA 68:18HEB 7:25HEB 9:11HEB 9:24REV 1:13David Wilkerson emphasizes the role of Jesus as our High Priest who intercedes for us in the heavenly tabernacle, silencing Satan's accusations against us. He illustrates how Jesus, clothed in glory, ascended to make intercession, providing us with every gift we need for freedom and strength. The sermon highlights that while the devil accuses us of our failures, Jesus stands in our defense, reminding us of our forgiveness and God's faithfulness. Through Christ's intercession, believers can find assurance and strength to overcome sin and live in victory. Ultimately, Wilkerson reassures us that we are not alone in our struggles, as Jesus continually advocates for us.
Christ's Prayer for His Beloved
By David Wilkerson0Christ as High PriestIntercessionEXO 30:7HEB 9:24REV 1:13David Wilkerson emphasizes the role of Jesus as our High Priest, who intercedes for us before God the Father. He explains that Christ ascended to heaven not for His own glory, but to represent us, appearing in the presence of God on our behalf. The sermon highlights the significance of Jesus' prayers, which continue to rise before God like incense, symbolizing His ongoing intercession for believers. Wilkerson reassures that Jesus prayed for all who would believe in Him, affirming that our salvation is rooted in His prayers. This powerful truth reminds us of the intimate connection we have with Christ and the assurance of His love and advocacy.
Heavenly Gifts to Victorious Saints
By J.C. Philpot0ISA 43:1JER 15:16LUK 10:21ROM 6:14HEB 12:21JN 5:5REV 1:13REV 2:17J.C. Philpot preaches on the profound messages to the seven churches in Revelation, emphasizing the importance of overcoming spiritual battles through the strength of Christ alone. He delves into the character of 'him who overcomes,' describing the journey from self-righteousness to reliance on the blood of the Lamb and the word of His testimony. Philpot highlights the promises given to those who overcome: to eat of the hidden manna, receive a white stone symbolizing acquittal and peace, and be given a new name representing a transformed heart and nature.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Like unto the Son of man - This seems a reference to Dan 7:13. This was our blessed Lord himself, Rev 1:18. Clothed with a garment down to the foot - This is a description of the high priest, in his sacerdotal robes. See these described at large in the notes on Exo 28:4, etc., Jesus is our high priest, even in heaven. He is still discharging the sacerdotal functions before the throne of God. Golden girdle - The emblem both of regal and sacerdotal dignity.
Jamieson-Fausset-Brown Bible Commentary
His glorified form as man could be recognized by John, who had seen it at the Transfiguration. in the midst--implying Christ's continual presence and ceaseless activity in the midst of His people on earth. In Rev 4:1-3, when He appears in heaven, His insignia undergo a corresponding change yet even there the rainbow reminds us of His everlasting covenant with them. seven--omitted in two of the oldest manuscripts, but supported by one. Son of man--The form which John had seen enduring the agony of Gethsemane, and the shame and anguish of Calvary, he now sees glorified. His glory (as Son of man, not merely Son of God) is the result of His humiliation as Son of man. down to the foot--a mark of high rank. The garment and girdle seem to be emblems of His priesthood. Compare Exo 28:2, Exo 28:4, Exo 28:31; Septuagint. Aaron's robe and girdle were "for glory and beauty," and combined the insignia of royalty and priesthood, the characteristics of Christ's antitypical priesthood "after the order of Melchisedec." His being in the midst of the candlesticks (only seen in the temple), shows that it is as a king-priest He is so attired. This priesthood He has exercised ever since His ascension; and, therefore He here wears its emblems. As Aaron wore these insignia when He came forth from the sanctuary to bless the people (Lev 16:4, Lev 16:23-24, the chetoneth, or holy linen coat), so when Christ shall come again, He shall appear in the similar attire of "beauty and glory" (Isa 4:2, Margin). The angels are attired somewhat like their Lord (Rev 15:6). The ordinary girding for one actively engaged, was at the loins; but JOSEPHUS [Antiquities,3.7.2], expressly tells us that the Levitical priests were girt higher up, about the breasts or paps, appropriate to calm, majestic movement. The girdle bracing the frame together, symbolizes collected powers. Righteousness and faithfulness are Christ's girdle. The high priest's girdle was only interwoven with gold, but Christ's is all of gold; the antitype exceeds the type.
John Gill Bible Commentary
And in the midst of the seven candlesticks one like unto the son of man,.... By whom is meant not an angel, for he speaks of himself as a divine Person, as the Alpha and Omega, the first and the last, phrases not applicable to any created beings; and of himself also as having been dead, which angels are not capable of, and of living again, and of living for evermore, and having power over death and the grave, which no creature has; yea, he calls himself expressly the Son of God, Rev 1:11; so that Christ is manifestly designed, who, as a divine Person, appeared in a form like that individual human nature which was at his Father's right hand; for that human nature of his, or he as the son of man, was not in the midst of these candlesticks, or churches, but he the Son of God was in a form like to his human nature in heaven; so before his incarnation, he is said to be like unto the son of man, in Dan 7:13; to which there is a reference here, and not only in this, but in some other parts of the description; so after his ascension, he in a visionary way appears, not in that real human nature he assumed, but in a form like unto it, that being in heaven; but when he was here on earth he is called the son of man, and not like to one; though even such a phrase may express the truth and reality of his humanity, for who more like to the son of man than he who is so? see Joh 1:14; now Christ was seen by John in the midst of the candlesticks or churches, and among whom he walked, as in Rev 2:1; which is expressive of his presence in his churches, and which he has promised unto the end of the world; and of the gracious visits he makes them, and the sweet communion and conversation he indulges them with, to their joy and comfort; as well as the walks he takes among them for his own delight and pleasure; and where he is, abides and takes his turns, particularly as a priest, in which form he now appeared, as the antitype of Aaron the high priest, to him the lamps or candles in the candlesticks, to cause them to burn more brightly and clearly: clothed with a garment down to the foot; which some understand of the righteousness of Christ; this is called a garment, a wedding garment, the best or first robe, the robe of righteousness; and is fitly compared to one, it being unto, and upon believers, put upon them, and which covers their persons, keeps them warm and comfortable, and beautifies and adorns them; and is a very beautiful, pure, and spotless robe; and reaches to the feet, covers all the members of Christ's mystical body, the meanest and lowest, as well as the more excellent; the weakest believer as well, and as much, as the strongest: but not Christ mystical, but personal, is here represented; others therefore think that this long garment is a sign of gravity and wisdom, it being usual for men of power and authority, and learning, as the Jewish sanhedrim, Scribes and Pharisees, to wear long garments; but it seems rather to design a priestly robe; the robe of the ephod wore by the high priest is called by this name in the Septuagint version of Exo 28:4; and so it is by Josephus (i), who speaking of the hyacinthine tunic, or robe of blue, says, this is "a garment down to the foot", which in our language is called "Meeir"; rather it should be "Meil", which is its Hebrew name; and so this robe is expressed by the same word here, used by Philo the Jew (k), and by Jerom (l); so Maimonides (m) says, the length of his garment was to the top of his heel: and in the habit of a priest did Christ now appear; and so he is described in his priestly office, in the midst of his churches, having made atonement for their sins by the sacrifice of himself; and now as their high priest had entered into the holiest of all with his own blood and righteousness; bore their names on his breastplate, appeared in the presence of God on their account, and ever lived to make intercession for them: and girt about the paps with a golden girdle; as the high priest was with the girdle of the ephod, which was made of gold, of blue, purple, scarlet, and fine twined linen, Exo 28:8; and with which the priests were girt about the paps, or breast, as Christ is here described: it is said of the priests in Eze 44:18, "they shall not gird themselves with anything that causeth sweat"; which some render "in sweating places": and so some Jewish writers interpret it, which will serve to illustrate the present place, "says R. Abai (n), (upon citing Eze 44:18) they do not gird themselves in the place in which they sweat; according to the tradition, when they gird themselves they do not gird neither below their loins, nor above their arm holes, but over against their arm holes; the gloss says, upon their ribs, against their arm pit, that is, about their breast, or paps; and which is still more plainly expressed by the Targum on the above place, which paraphrases it thus, "they shall not gird about their loins, but they shall gird , "about their heart". So Josephus (o) says, the high priest's garment was girt about the breast, a little below the arm holes. Christ's girdle, as a King, is the girdle of faithfulness and righteousness, which is about his loins; and his girdle, as a prophet, is the girdle of truth; but, as a priest, it is the girdle of love; it is that which has constrained him to put himself in the room and stead of his people, to assume their nature, give himself a sacrifice for them, and intercede on their behalf: this is like a girdle, round from everlasting to everlasting; is said to be "golden", because of the excellency, purity, glory, and duration of it; and because it is very strong, affectionate, and hearty, it is hid to be a girdle about the paps, near where is the heart, the seat of love; and this may also denote the power, strength, and readiness of Christ to assist and help his churches in every time of need, (i) Antiqu. l. 3. c. 7. sect. 4. (k) De Vita Mosis, l. 3. p. 671. (l) Ad Fabiolam. fol. 19. H. (m) Cele Hamikash, c. 8. sect. 17. (n) T. Bab. Zebachim, fol. 18. 2. & 19. 1. Yalkut Simeoni, par. 2. fol. 74. 2. Vid. Jarchi & Kimchi in Ezek. xliv. 18. (o) Antiqu. l. 3. c. 7. sect. 2.
Tyndale Open Study Notes
1:13 the Son of Man (or a son of man.): Son of Man is a title Jesus used for himself (see Dan 7:13; Matt 8:20; 9:6; 16:13; Mark 2:28; 9:9; 14:41; John 1:51; 3:13; 5:27). • The long robe and gold sash give Christ an authoritative appearance (see Rev 19:13-16; Dan 10:5). The robe was a priestly garment symbolizing purity and holiness.