(16) And he had (or, having) in his right hand seven stars.--The stars are explained later on (Revelation 1:20) to be the emblems of the angels of the seven churches; they are described as stars in His right hand; they, perhaps, appeared as a wreath, or as a royal and star-adorned diadem in His hand. (See Isaiah 62:3.) It expresses their preciousness in Christ's sight, and the care He takes of them. A similar emblem is used of Coniah (Jeremiah 22:24), where he is compared to the signet upon God's right hand.

And out of his mouth went a sharp two-edged sword.--There need be no doubt about the meaning here: the imagery of the Bible elsewhere is too explicit to be mistaken; it is the sword of the Spirit, even the word of God, which is here described; it is that word which is sharper than any two-edged sword, and which lays bare the thoughts and intents of the soul (Ephesians 6:17; Hebrews 4:12. Comp. Isaiah 49:2). This is the weapon with which Christ will subdue His enemies; no carnal weapon is needed (2Corinthians 10:4). Those that take any other sword in hand than this to advance His kingdom will perish with the weapon to which they have appealed (Revelation 13:10; Matthew 26:52), but those who arm themselves with this will find it mighty through God. With this weapon of His word He Himself fights against His adversaries (Revelation 2:12; Revelation 2:16; Revelation 19:15; Revelation 19:21); with this He lays bare the hidden hypocrisies of men, cuts off the diseased members, and wounds that He may heal.

"The sword wherewith Thou dost command,

Is in Thy mouth and not Thy hand."

It is a two-edged sword; it has the double edge of the Old Testament and the New; "the Old Testament, cutting externally our carnal; the New Testament, internally our spiritual sins" (Richard of St. Victor). It has the double edge of its power to rebuke sin and self-righteousness; the evil of wrong-doing and the evil motives which wait on right-doing; the two edges of which will cut off sin from man, or else man in his sin. (Comp. Isaiah 11:4, and 2Thessalonians 2:8.) The Greek word here rendered "sword" is used six times in this book, and only once (Luke 2:35) elsewhere in the New Testament.

His countenance was as the sun shineth in his strength.--It is the spiritual truth which gives the splendour to such descriptions as these. The dazzling glory of Him who is the Sun of Righteousness is intolerable to human eyes. There is no marvel in this when we remember that He is the brightness of His Father's glory, and that the Father dwells "in that light which no man can approach unto; whom no man hath seen, nor can see" (1Timothy 6:16). It is the lustre of holiness and righteousness which is here signified, and which "the eye of sinful man may not see," but of which saints and angel messengers may catch a faint reflection; so that the angel's face may look like lightning (Matthew 28:3), and "the righteous shine forth as the sun in the kingdom of their Father" (Matthew 13:43). (Comp. the shining of Moses' face, Exodus 34:29.)

Verse 16. - He holds the Churches in his hand as a precious possession, which he sustains as a glory to himself. These Churches are as planets, which shine, not with their own light, but that of the sun; which shine most brightly in the night of "tribulation," which (like him who holds them in his right hand) are a guide to the wanderer, and are ever moving, yet ever at rest. Out of his mouth a sharp two-edged sword. This metaphor runs through both Old and New Testaments. It is frequent in this book (Revelation 2:12, 16; Revelation 19:15, 21; comp. Luke 2:35; Ephesians 6:17; Hebrews 4:12; Psalm 45:3; Psalm 57:4; Psalm 59:7; Psalm 64:3; Psalm 149:6; Proverbs 12:18; Isaiah 11:4; Isaiah 49:2, etc.). The sharp words of men and the searching words of God are both spoken of under this figure of the sword. Tertullian and Richard of St. Victor explain the two edges as the Law and the Gospel. Other still more fanciful explanations have been given. "Two-edged" (δίστομος) is literally "two-mouthed," and perhaps expresses no more than the thorough efficiency of the sword. It occurs in Revelation 2:12 and Hebrews 4:12; also in classical Greek as equivalent to the more common ἀμφήκης. If a double meaning be insisted on, it may be found in the double character of God's Word, which not only smites the wicked, but searches the good; which cuts sometimes to punish, sometimes to heal. Thus in these very epistles to the Churches, penetrating words both of blessing and condemnation are uttered. The word for "sword" (ῤομφαία) occurs six times in Revelation; elsewhere in the New Testament only Luke 2:35. In classical Greek it is the heavy Thracian broadsword. In the LXX. it is used of the "flaming sword" of the cherubim which kept the way of the tree of life (Genesis 3:24); also of the sword of Goliath (1 Kings 17:25). His countenance was as the sun shineth. It is the "Sun of Righteousness" and "the Light of the world." The exceptional glory of the Transfiguration has become constant now.

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 he had in his right hand seven stars,.... The angels or pastors of the seven churches, Revelation 1:20. The ministers of the Gospel are compared to stars, because of their efficient cause, God, who has made them, and fixed them in their proper place, and for his glory; and because of the matter of them, being the same with the heavens, so ministers are of the same nature with the churches; and because of their form, light, which they receive from the sun, so preachers of the Gospel receive their light from Christ; and because of their multitude and variety, so the ministers of the Gospel are many, and their gifts different; and chiefly for their usefulness, to give light to others, to direct to Christ, and point out the way of salvation, and to rule over the churches: nor was it unusual with the Jews to compare good men to stars, and to the seven stars. The Targumist (r) says, the seven lamps in the candlestick answer to the seven stars to which the righteous are like. These are led and held in Christ's right hand; which shows that they are dear unto him, and highly valued by him; that they are his, in his possession, at his dispose, whom he uses as his instruments to do his work; and whom he upholds and sustains, that they shall not sink under their burdens; and whom he preserves from failing, and so holds them that they shall stand fast in the faith, and not be carried away with the error of the wicked:

and out of his mouth went a sharp twoedged sword; which designs the word of God; see Ephesians 6:17; This comes out of the mouth of Christ, it is the word of God, and not of man; and is a sharp sword, contains sharp reproofs for sin, severe threatenings against it, and gives cutting convictions of it, and is a twoedged one; and by its two edges may be meant law and Gospel; the law lays open the sins of men, fills with grief and anguish for them, yea, not only wounds, but kills; and the Gospel cuts down the best in man, his wisdom, holiness, righteousness, and carnal privileges, in which he trusts; and the worst in man, teaching him to deny ungodliness and worldly lusts: or the word of God may be so called, because it is a means both of saving and of destroying; it is the savour of life unto life to some, and the savour of death unto death to others; and is both an offensive and defensive weapon; it is for the defence of the saints, against Satan, false teachers, and every other enemy; and an offensive one to them, which cuts them down, and destroys them and their principles: or this may mean the judiciary sentence of Christ upon the wicked, which will be a fighting against them, and a smiting of the nations of the world; see Revelation 2:16; which the Jews interpret of the law (s):

and his countenance was as the sun shineth in his strength; at noonday; such was the countenance of Christ at his transfiguration, Matthew 17:2; and designs here the manifestation of himself in the glories of his person, and in the riches of his grace; who is the sun of righteousness that arises upon his people with light, heat, joy, and comfort; see the phrase in Judges 5:31, which the Jewish writers understand of the strength of the sun both in the summer solstice, and in the middle of the day, or at noon, at which time its heat is strongest, and it usually shines brightest; the design of the metaphor is to set forth the glory and majesty of Christ,

(r) Jonathan ben Uzziel in Exodus 40.4. (s) Yalkut Simeoni, par. 2. fol. 95. 4. & 131. 1.