Notes on the New Testament, Explanatory and Practical: Revelation. Albert 1798-1870 Barnes
form a beautiful ornament. This was commonly worn about the middle of the person, or “the loins,” but it would seem also that it was sometimes worn around the breast. See Notes on Mat. v. 38–41. ¶ With a golden girdle. Either wholly made of gold, or, more probably, richly ornamented with gold. This would naturally suggest the idea of one of rank, probably one of princely rank. The raiment here assumed was not that of a priest, but that of a king. It was very far from being that in which the Redeemer appeared when he dwelt upon the earth, and was rather designed to denote his royal state as he is exalted in heaven. He is not indeed represented with a crown and sceptre here, and perhaps the leading idea is that of one of exalted rank, of unusual dignity, of one fitted to inspire awe and respect. In other circumstances, in this book, this same Redeemer is represented as wearing a crown, and going forth to conquest. See ch. xix. 12–16. Here the representation seems to have been designed to impress the mind with a sense of the greatness and glory of the personage who thus suddenly made his appearance.
14 His head and his hairs were white like wool, as white as snow; and 85his eyes were as a flame of fire;
14. His head and his hairs were white like wool, as white as snow. Exceedingly or perfectly white—the first suggestion to the mind of the apostle being that of wool, and then the thought occurring of its extreme whiteness resembling snow—the purest white of which the mind conceives. The comparison with wool and snow to denote anything peculiarly white is not uncommon. See Is. i. 18. Professor Stuart supposes that this means, not that his hairs were literally white, as if with age, which he says would be incongruous to one just risen from the dead, clothed with immortal youth and vigour, but that it means radiant, bright, resplendent—similar to what occurred on the transfiguration of the Saviour, Mat. xvii. 2. But to this it may be replied, (a) That this would not accord well with that with which his hair is compared—snow and wool, particularly the latter. (b) The usual meaning of the word is more obvious here, and not at all inappropriate. The representation was fitted to signify majesty and authority; and this would be best accomplished by the image of one who was venerable in years. Thus, in the vision that appeared to Daniel (ch. vii. 9), it is said of him who is there called the “Ancient of Days,” that “his garment was white as snow, and the hair of his head like the pure wool.” It is not improbable that John had that representation in his eye, and that therefore he would be impressed with the conviction that this was a manifestation of a divine person. We are not necessarily to suppose that this is the form in which the Saviour always appears now in heaven, any more than we are to suppose that God appears always in the form in which he was manifested to Isaiah (ch. vi. 1), to Daniel (ch. vii. 9), or to Moses and Aaron, Nadab and Abihu in the mount, Ex. xxiv. 10, 11. The representation is, that this form was assumed for the purpose of impressing the mind of the apostle with a sense of his majesty and glory. ¶ And his eyes were as a flame of fire. Bright, sharp, penetrating; as if everything was light before them, or they would penetrate into the thoughts of men. Such a representation is not uncommon. We speak of a lightning glance, a fiery look, &c. In Da. x. 6, it is said of the man who appeared to the prophet on the banks of the river Hiddekel, that his eyes were “as lamps of fire.” Numerous instances of this comparison from the Greek and Latin classics may be seen in Wetstein, in loco.
15 And 86his feet like unto fine brass, as if they burned in a furnace; and 87his voice as the sound of many waters.
15. And his feet like unto fine brass. Comp. Da. x. 6, “And his arms and his feet like in colour to polished brass.” See also Eze. i. 7, “and they” [the feet of the living creatures] “sparkled like the colour of burnished brass.” The word here used—χαλκολιβάνῳ—occurs in the New Testament only here and in ch. ii. 18. It is not found in the Septuagint. The word properly means white brass (probably compounded of χαλκός, brass, and λιβανός, whiteness, from the Hebrew לָבָן, white). Others regard it as from χαλκός, brass, and λιπαρόν, clear. The metal referred to was undoubtedly a species of brass distinguished for its clearness or whiteness. Brass is a compound metal, composed of copper and zinc. The colour varies much according to the different proportions of the various ingredients. The Vulgate here renders the word aurichalcum, a mixture of gold and of brass—perhaps the same as the ἤλεκτρον—the electrum of the ancients, composed of gold and of silver, usually in the proportion of four parts gold and one part silver, and distinguished for its brilliancy. See Robinson, Lex., and Wetstein, in loco. The kind of metal here referred to, however, would seem to be some compound of brass—of a whitish and brilliant colour. The exact proportion of the ingredients in the metal here referred to cannot now be determined. ¶ As if they burned in a furnace. That is, his feet were so bright that they seemed to be like a beautiful metal glowing intensely in the midst of a furnace. Anyone who has looked upon the dazzling and almost insupportable brilliancy of metal in a furnace, can form an idea of the image here presented. ¶ And his voice as the sound of many waters. As the roar of the ocean, or of a cataract. Nothing could be a more sublime description of majesty and authority than to compare the voice of a speaker with the roar of the ocean. This comparison often occurs in the Scriptures. See Eze. xliii. 2, “And behold the glory of the God of Israel came from the east: and his voice was like the sound of many waters: and the earth shined with his glory.” So Re. xiv. 2; xix. 6. Comp. Eze. i. 24; Da. x. 6.
16 And he had in his right hand seven stars; and out of his mouth went 88a sharp two-edged sword: and his countenance was as 89the sun shineth in his strength.
16. 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 (Notes, ver. 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 Notes on Ep. vi. 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 Is. xlix. 2, it is said of the same personage, “And he hath made my mouth like a sharp sword.” See Notes on that verse. So in He. iv. 12, “The word of God is quick and powerful, sharper than any two-edged sword,” &c. So it is said of Pericles by Aristophanes:
“His powerful speech
Pierced the hearer’s 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, Comm. zu, Is. xlix. 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 Professor 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 splendour and brightness of his countenance. ¶ Was as the sun shineth in his strength. In his full splendour when unobscured by clouds; where his rays are in no way intercepted. Comp. Ju. v. 31: “But let them that love him [the Lord] be as the sun when he goeth forth in his might;” 2 Sa. xxiii. 4, “And he shall be as the light of the