(13) In the midst of the seven candlesticks (the word "seven" is omitted in some of the best MSS.) one like unto the Son of man.--"He who kindled the light to be a witness of Himself and of His own presence with men was indeed present." He was present the same as He had been known on earth, yet different--the same, for He is seen as Son of Man; the same as He had been seen on the Resurrection evening; the same as He appeared to Stephen; the same Jesus, caring for, helping and counselling His people: yet different, for He is arrayed in the apparel of kingly and priestly dignity. He is robed to the foot with the long garment of the high priest. St. John uses the same word which is used in the LXX. version of Exodus 28:31, to describe the robe of the Ephod. (Comp. Zechariah 3:4.) It has been understood by some, however, to indicate the "ample robe of judicial and kingly power." There is in the vision a combination of both thoughts. He is the King-Priest who is seen by the Evangelist, the Melchisedec whom the Epistle to the Hebrews had so gloriously set forth (Hebrews 5:9-10; Hebrews 6:20; especially Hebrews 7:1-17). He is girt about the breasts with a golden girdle. The girdle is not around the loins, as though ready for action and toil (Luke 12:35), but it is worn as by one who rests from toil in the "repose of sovereignty." So, according to Josephus (Ant. iii. 7, ? 2), the Levitical priests were girdled. The girdle is of gold; not interwoven with gold, as was the high priest's girdle (Exodus 28:8), but pure gold, the emblem of a royal presence. (Comp. Isaiah 11:5; Daniel 10:5; Ephesians 6:14.)
Verse 13. - In the midst of the candlesticks. "For where two or three are gathered together in my Name, there am I in the midst of them" (Matthew 18:20; comp. 2 Corinthians 6:16). Like unto the Son of man. Here and in Revelation 14:14 we have simply υἱὸς ἀνθωώπου, as also in John 5:27 and Daniel 7:13; not ὁυἱὸς τοῦ ἀνθρώπου, as in Acts 7:56 and everywhere else in all four Gospels. It is not certain that the absence of the articles forbids us to render the phrase, "the Son of man;" but it is safer to render, "a son of man." The glorified Messiah still wears that human form by which the beloved disciple had known him before the Ascension (John 21:7). With the exception of Acts 7:56, the full form, "the Son of man," is used only by the Christ of himself. A garment down to the feet. The word ποδηρής, sc.χιτών (vestis talaris), though frequent in the LXX. (Ezekiel 9:2, 3, 11; Zechariah 3:4, etc.), occurs nowhere else in the New Testament. The robe is an official one. The Rhemish renders it "a priestly garment down to the foote." Compare Joseph's "coat of many colours," which literally means a "coat reaching to the extremities." In Exodus 28:31 "the robe of the ephod" of the high priest is ὑποδύτης ποδήρης. The angel in Daniel 10:5, 6 is described in similar language: "whose loins were girded with fine gold of Uphaz" (comp. Isaiah 22:21, "I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand"). "Enough is said to indicate that the Son of man claims and fulfils the office which was assigned to the children of Aaron; that he blesses the people in God's Name; that he stands as their Representative before his Father" (F.D. Maurice).
1:12-20 The churches receive their light from Christ and the gospel, and hold it forth to others. They are golden candlesticks; they should be precious and pure; not only the ministers, but the members of the churches; their light should so shine before men, as to engage others to give glory to God. And the apostle saw as though of the Lord Jesus Christ appeared in the midst of the golden candlesticks. He is with his churches always, to the end of the world, filling them with light, and life, and love. He was clothed with a robe down to the feet, perhaps representing his righteousness and priesthood, as Mediator. This vest was girt with a golden girdle, which may denote how precious are his love and affection for his people. His head and hairs white like wool and as snow, may signify his majesty, purity, and eternity. His eyes as a flame of fire, may represent his knowledge of the secrets of all hearts, and of the most distant events. His feet like fine brass burning in a furnace, may denote the firmness of his appointments, and the excellence of his proceedings. His voice as the sound of many waters, may represent the power of his word, to remove or to destroy. The seven stars were emblems of the ministers of the seven churches to which the apostle was ordered to write, and whom Christ upheld and directed. The sword represented his justice, and his word, piercing to the dividing asunder of soul and spirit, Heb 4:12. His countenance was like the sun, when it shines clearly and powerfully; its strength too bright and dazzling for mortal eyes to behold. The apostle was overpowered with the greatness of the lustre and glory in which Christ appeared. We may well be contented to walk by faith, while here upon earth. The Lord Jesus spake words of comfort; Fear not. Words of instruction; telling who thus appeared. And his Divine nature; the First and the Last. His former sufferings; I was dead: the very same whom his disciples saw upon the cross. His resurrection and life; I have conquered death, and am partaker of endless life. His office and authority; sovereign dominion in and over the invisible world, as the Judge of all, from whose sentence there is no appeal. Let us listen to the voice of Christ, and receive the tokens of his love, for what can he withhold from those for whose sins he has died? May we then obey his word, and give up ourselves wholly to him who directs all things aright.
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, Revelation 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 Daniel 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 John 1:14; now Christ was seen by John in the midst of the candlesticks or churches, and among whom he walked, as in Revelation 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 Exodus 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, Exodus 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 Ezekiel 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 Ezekiel 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 Ezekiel 44.18. (o) Antiqu. l. 3. c. 7. sect. 2.
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 Exodus 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, Exodus 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 Ezekiel 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 Ezekiel 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 Ezekiel 44.18. (o) Antiqu. l. 3. c. 7. sect. 2.