Revelation 1:13

Revelation 1:13. We have beheld the contents of the outer circle; but there is something more glorious within. In the midst of the seven golden candlesticks is One, not walking as in chap. Revelation 2:1, but standing, who is like unto a Son of man, i.e appears in human likeness. As in chap. Revelation 14:14, and John 5:27, the article ‘the' is awanting, and ought not to be supplied. Besides which, the whole description shows that it is the Son of man Himself, not One ‘like unto' Him, that is seen. Yet St. John does not say, ‘I saw the Son of man,' for it is not in reality, but in vision, that he sees the Lord.

In the description given, the first thing mentioned is the Saviour's garb, a garment down to the foot. The description of Gabriel in Daniel 10:5 (comp. also Ezekiel 9:2-3; Ezekiel 9:11) leaves little doubt as to the nature of the robe spoken of. It was a long white linen garment reaching to the feet, and worn by priests, or (1 Samuel 15:27) by kings. It was thus not only a priestly but a royal robe. In addition to this, the person seen was girt round at the breasts with a golden girdle. The supposition is often entertained that the place of this girdle, so much higher than the loins, indicates not action, but rest from toil. It may be greatly doubted if such a supposition is correct. The girding referred to in Luke 12:35 presents no proper analogy to that now mentioned, being the girding up at the loins of the robe itself, so as to prevent its flowing to the feet. Here the girdle has no connection with the loins; and it seems rather to have been that worn by the priests when engaged in sacrifice. We learn from Josephus (comp. Smith's Dictionary of the Bible, 2 p. 702) that at such times it was their practice to wear a girdle about the body just below the arm-pits. The Son of man, therefore, is not here at rest, but is engaged in discharging the functions, what-ever they are, which belong to Him as a Priest for ever. In chap. Revelation 15:6 the angels with the seven last plagues are described as similarly girt. The priestly girdle under the Law was only of linen embroidered with gold (Exodus 28:8). Here it is ‘golden,' that is, wholly of gold in order to indicate the high dignity of the wearer and the exceeding riches of the blessings He bestows. The important question has still to be asked, whether in this dress we are to see the emblem only of priestly or of both kingly and priestly power. If we consider (1) That the more peculiar articles of the priests' dress, such as the mitre and the ephod, are not spoken of, hat only such as were common to both priests and kings; (2) That in Daniel 10:5 and Isaiah 22:21 we have the same specification associated with the exercise of the royal and governmental rather than the priestly office; and (3) That the idea of kingly power is embodied in those parts of the description which are yet to follow, we shall have no difficulty in answering the question. We have before us not only a Priest but a King, One who is already a Priest upon His throne, a Priest after the order of Melchizedec. But the thought of the King is prominent.