Book of Revelation Chapter 1 Vs. 13

 Vision of the Son of Man

Rev. 1:13 And in the midst of the seven candlesticks [one] like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle.

And in the midst...

μέσος

mésos; fem. mésē, neut. méson, adj. Middle, in the midst. Used of time or place (Mat. 10:16; 14:24; 18:2; 25:6; Mark 6:47; Luke 10:3; 21:21; 23:45; John 1:26; 19:18; Acts 1:18; 26:13; Php. 2:15; Rev. 1:13). With the neut. art. to, the middle part, the midst (Mat. 14:6; Mark 3:3; John 20:19, 20:26). Used with different prep. as follows: ek, from, meaning from the midst, from among, away (Mat. 13:49; Acts 17:33; 23:10; 1Cor. 5:2; 2Cor. 6:17; Col. 2:14; 2Th. 2:7); aná, up, meaning in or through the midst, between (Mat. 13:25; Mark 7:31; 1Cor. 6:5; Rev. 7:17); diá, through, meaning through the midst (Luke 4:30; 17:11; John 8:59); eis, into, and the art. meaning in or into the midst (Mark 14:60; Luke 4:35; 5:19; 6:8); en, in, meaning in the midst, among (Mat. 10:16; 14:6; 18:2, 18:20; Mark 9:36; Luke 2:46; 8:7; 10:3; 22:27, 22:55; 24:36; John 8:3; Acts 1:15; 2:22; 4:7; 17:22; 27:21; 1Th. 2:7; Heb. 2:12; Rev. 1:13; 2:1; 4:6; 5:6; 6:6).

Deriv.: mesēmbría, midday; mesítēs, mediator, one standing in the middle, a go-between; mesonúktion, midnight; mesótoichon, a partition, middle wall; mesouránēma, mid-sky, midst of heaven; mesóō, to be in the middle; metaxú, in the midst of.

Ant.: ákron, the extremity; éschatos, farthest, final; télos, the end; kráspedon, a fringe or tassel, border, hem.

of the seven candlesticks...

λυχνία

luchnía; gen. luchnías, fem. noun from lúchnos, a lamp, lantern. A lampstand, candlestick (Mat. 5:15; Mark 4:21; Luke 8:16; 11:33; Heb. 9:2; Sept.: Exo. 25:31; Lev. 24:4). In Rev. 1:12-13, 1:20; 2:1, 2:5, it symbolizes a Christian church, and in Rev. 11:4, a Christian teacher or prophet (in allusion to Zec. 4:2).

Syn.: lampás, lamp, torch; phanós, lantern.

The presence of the Son of Man amidst the seven branched temple menorah indicates that He (Jesus) was serving as the heavenly high priest. John sees Him when he looks for the voice he heard, the source of revelation.

one like unto...

ὅμοιος

hómoios; fem. homoía, neut. hómoion, adj. from homós n.f., see homótechnos, one and the same. Like, similar. It denotes a correspondence in feature, property or nature, while ísos, equal, denotes a correspondence in measure, capacity or position. In biblical Gr. it means of the same kind, like, e.g., the two commandments which form the sum of the Law, as on a par with each other (Mat. 22:38-39; Mark 12:31). It denotes the rest that are of the same kind in Gal. 5:21 after a list of the works of the flesh.

(I) Generally, similarity in external form and appearance (John 9:9; Rev. 1:13, 1:15; 2:18; 4:3, 4:6-7; 9:7, 9:10, 9:19; 11:1; 13:2, 13:11; 14:14; 16:13; 21:11, 21:18); in kind or nature (Acts 17:29; Gal. 5:21); in conduct, character (Mat. 11:16; 13:52; Luke 7:31-32; 12:36); in conditions, circumstances (Mat. 13:31, 13:33, 13:44-45, 13:47; 20:1; Luke 6:47-49; 13:18-19, 13:21; 1Jn. 3:2; Rev. 18:18).

(II) Just like, equal, the same with, in kind or nature (Jude 1:7). In conduct, character, once followed by the gen. (John 8:55); in authority, dignity, power (Mat. 22:39; Mark 12:31; Rev. 13:4).

Deriv.: homoiázō, to resemble; homoiopathḗs, similarly affected, affected in a like fashion; homoiótēs, similarity; homoióō, to make like; homoíōs, in a similar way, likewise; parómoios, similar, much like.

Syn.: eíkō, to be like, resemble; hoíos, such as; toiósde, such, like; toioútos, such, of this kind; hopoíos, what manner; ísos, equal.

Ant.: diáphoros, different; héteros, another of a different kind; állos, numerically another; allótrios, foreign, alien.

the son of man...

ἄνθρωπος

ánthrōpos; gen. anthrṓpou, masc., fem. noun. Man, a generic name in distinction from gods and the animals. In the NT, used to make the distinction between sinful man, whose conduct, way, or nature is opposed to God, and anḗr, male or husband.

(I) A man or woman, an individual of the human race, a person.

(A) Generally and universally (Mat. 4:19; 12:12; Mark 7:21; Luke 2:52; 5:10; John 1:4; 1Cor. 4:9). In a direct address, "O man" (ṓ ánthrōpe) implies an inferior or common person (Luke 5:20; 12:14; 22:58, 22:60; Rom. 2:1, 2:3; 9:20; Jas. 2:20; Sept.: Isa. 2:9; 5:15). In Rev. 9:10, 9:15, 9:18, 9:20, hoi ánthrōpoi, men, i.e., the living, are those with whom we live, people (Mat. 5:13, 5:16, 5:19; 6:1; 8:27; 13:25; Mark 8:24, 8:27), or men of this world or generation, wicked men (Mat. 10:17; 17:22; Luke 6:22, 6:26). In Mat. 6:5, 6:14-16; 7:12; 19:12; 23:4; Luke 6:31; 11:46, other men, others. See also Sept.: Jdg. 16:7; 18:28.

(B) Spoken in reference to his (Christ's) human nature, a man, i.e., a human being, a mortal. (1) As in Php. 2:7; 1Tim. 2:5; Jas. 5:17; Rev. 4:7; 9:7. Here is included the idea of human infirmity and imperfection, especially when spoken in contrast to God and divine things (1Cor. 1:25; 3:21). In Gal. 1:11-12, katá, according, ánthrōpon, and pará, from, anthrṓpou, of human origin. To speak (légō, or lalṓ or laléō), katá ánthrōpon, means to speak after the manner of men, i.e., in accordance with human views, and so forth, to illustrate by human example or institutions, to use a popular manner of speaking (Rom. 3:5; 1Cor. 9:8; Gal. 3:15). In 1Cor. 15:32, "if according to man's will" (a.t.), i.e., not according to God (see 2Cor. 7:9, 7:11; 11:17). The gen. anthrṓpou stands also instead of the adj. anthrṓpinos, as in 2Pet. 2:16, "with a human voice" (a.t.). "A man's number" (a.t. [Rev. 13:18]) means an ordinary number. "Human measure" (a.t. [Rev. 21:17]) means common measure (cf. Sept.: Isa. 8:1). (2) Metaphorically used of the internal man, meaning the mind, soul, the rational man (Rom. 7:22; Eph. 3:16). In 1Pet. 3:4, "the hidden man of the heart," to which is opposed the outward or external visible man (2Cor. 4:16). The old man (ho palaiós) means the old man or the former unrenewed disposition of heart, and the new man (kainós) means the disposition or attitude which is created and cherished by the new nature that Jesus Christ gives to the believer (Rom. 6:6; Eph. 2:15; 4:22, 4:24; Col. 3:9).

(C) Spoken with reference to the character and condition of a person and applied in various senses according to the context: (1) A man, a male person of maturity and ripe age (Mat. 8:9; 11:8; 25:24; Mark 3:3; Luke 19:21; John 1:6; 3:1; Acts 4:13). The expression "man of God" (ánthrōpos toú Theoú) means a minister or messenger of God, one devoted to His service (1Tim. 6:11; 2Tim. 3:17; 2Pet. 1:21; Sept.: 1Kgs. 13:1; 1:9-13; 4:7, 4:9, 4:21). In 2Th. 2:3, the "man of sin" means that impious man referring to the Antichrist (so named in 1Jn. 2:18, 2:22; 4:3; 2Jn. 1:7). (2) A husband as contrasted to a wife (Mat. 19:3, 19:10; 1Cor. 7:1; Sept.: Deu. 22:30). (3) A son as contrasted to a father (Mat. 10:35), or a male child generally (John 7:23; 16:21). (4) A master as contrasted to servants (Mat. 10:36). (5) A servant (Luke 12:36). In Rev. 18:13, "souls of men" means male and female slaves. See also Sept.: Ezk. 27:13. (6) In John 4:28, "the men" in the city means citizens, inhabitants.

This one is the Son of Man, the Lord Jesus Christ. He is not the Ancient of days of Dan. 7:9-10, but another one, separate and distinct from Him came with the clouds of heaven (Dan. 7:13). This is definitely the second coming of Christ pictured here (Isa. 63:1-6; Zec. 14:1-5; Mat. 24:29-31; 25:31-46; 26:64; 2Thes. 1:7-10; 2:8; Jude 1:14; Rev. 1:7; 11:15; 19:11-21). The Son of man receives dominion, glory, and a kingdom composed of natural peoples of all races that they may be His subjects eternally. His kingdom is an everlasting dominion which shall not pass away, and His kingdom shall not be destroyed.

The article is wanting in the Greek Rev., a son of Man. But the reference is none the less to the Lord, and is not equivalent to a man. Compare John 5:27; Rev. 14:14.

clothed with...

ἐνδύω

endúō; fut. endúsō, from en, in, and dúō, to sink, go in or under, to put on. To enter, put on.

(I) To put on as a garment, to cause to get into a garment, to clothe, dress; in the pass., to be clothed; in the mid., to clothe oneself. With the acc. of thing, in or with which (Mat. 6:25; 22:11; 27:31; Mark 1:6; 6:9; 15:17, 15:20; Luke 12:22; 15:22; Acts 12:21; Rev. 1:13; 15:6; 19:14; Sept.: Gen. 41:42; Exo. 29:5, 29:8; Lev. 6:10-11). Spoken of armor (Rom. 13:12; Eph. 6:11, 6:14; 1Th. 5:8; Sept. 1Sam. 17:5; Jer. 46:4).

(II) Metaphorically used of the soul as clothed with the body (2Cor. 5:3; see Job 10:11); of a person as clothed, i.e., endued, furnished with any power, quality (Luke 24:49; 1Cor. 15:53-54 referring to incorruptibility and immortality; Col. 3:12 referring to the bowels of compassion; Sept.: 2Ch. 6:41; Job 29:14; Psm. 93:1; Ezk. 7:27). Of one who puts on or assumes a new character, the new man (Eph. 4:24; Col. 3:10) We are to "put on Christ" (a.t.), which means to be filled, endued with Christ's spirit, be like Him (Rom. 13:14; Gal. 3:27).

Deriv.: énduma, anything put on, a garment of any kind; éndusis, the act of putting on apparel; ependúō, to put on.

Syn.: amphiénnumi, to put clothes on; endidúskō, to wear (the suffix -skō suggests the beginning or progress of the action); ependúō, to put on; himatízō, to put on raiment; peribállō, to en-wrap oneself with clothing as used in the mid. voice; egkombóomai to gird oneself with something; peridéomai, to bind around oneself.

Ant.: gumnēteúō, to be naked or scantily clothed; apobállō, to throw off from; apotíthēmi, to put off, lay aside; ekdúomai, to take off, undress; apekdúomai, to undress.

a garment down to the foot...

ποδήρης

podḗrēs; gen. podḗrous, masc.-fem., neut. podḗres, adj. from poús, foot, and arṓ (n.f., see below), to join, fasten, fit. A garment reaching down to the feet (Rev. 1:13).

Deriv. of árō (n.f.), to adapt, adjust: aréskō, to please; armós, a joint.

Syn.: stolḗ, a long robe worn by people of rank as a mark of distinction; katastolḗ, costume.

Compare Dan. 10:5. From πούς, the foot, and ἄρω, to fasten: hence that which connects head and foot. The word is properly an adjective, reaching to the foot, with χίτων garment, understood. Xenophon speaks of the heavy-armed soldiers of the Persians as bearing wooden shields reaching to their feet ποδήρεσι ξυλίναις ἀσπίσιν Anabasis, i., 8, 9). The word occurs only here in the New Testament, but several times in the Septuagint; as Eze. 9:2, 9:3, 9:11, where the A.V. gives merely linen; Exo. 28:4, A.V., robe; of the High-Priest's garment, Lev. 16:4; of Aaron's holy linen coat.

The long robe is the garment of dignity and honor. It may be either royal, or priestly, or both. Compare Isa. 6:1.

and girt about...

περιζώννυμι

perizṓnnumi; fut. perizṓsō, from perí, about or around, and zṓnnumi, to gird. To gird or wrap around. In the NT, used only in the mid. or pass. meaning to wrap oneself around, to be wrapped around, spoken in reference to the long flowing garments of the Orientals which were pulled up and knotted at the waist for freedom of movement. Used in an absolute sense (Luke 12:35, perf. pass. part. used figuratively, "be ye ready" [author's translation]; Sept.: Exo. 12:11). Used in an absolute sense in the mid. (Luke 12:37; 17:8; Acts 12:8). Used with the acc. in a figurative sense (Eph. 6:14; Sept.: Psm. 18:32, 18:39; 30:11). The thing with which one is wrapped may be shown by en, in or with (Sept.: 1Chr. 15:27), or by the acc. of the thing, i.e., a girdle (Rev. 1:13; 15:6).

Syn.: Of the literal meaning: peribállō, to en-wrap in clothing; endúō, to clothe. Of the figurative meaning: hetoimázō, make ready, prepare; paraskeuázō, prepare self, be (make) ready; katartízō, to fit or make fit; kataskeuázō, to equip, make ready; proetoimázō, to prepare beforehand; phoréō, to wear.

Ant.: Of the literal meaning: apekdúomai, to put off; ekdúō, to take off from; apobállō, to put off. Of the figurative meaning: scholázō, to be at leisure; paraitéomai, to beg off, quit; egkataleípō, to desert, leave, forsake; argéō, to delay, linger, be idle.

the paps...

μαστός

mastós; gen. mastoú, masc. noun. The breast (Luke 11:27; 23:29; Rev. 1:13; Sept.: Job 3:13; Song 1:12).

Syn.: stḗthos, connected with hístēmi, to stand, that which stands out, or the breast.

Rev., more correctly, girt about at πρὸ the breasts. Compare Rev. 15:6. The ordinary girding was at the loins. According to Josephus, the Levitical priests were girded about the breast.

Certain man clothed in linen, whose loins were girded with fine gold of Uphaz.

Eight-fold Description of the Messiah

1. His clothing was fine linen (Dan. 10:5; 12:6-7; cp. Rev. 1:13; 19:8; Exo. 28:4-12).

2. His loins were girded with a golden girdle (Dan. 10:5; cp. Rev. 1:13).

3. His body was like a beryl (Dan. 10:6; cp. Rev. 4:3). The beryl is a gem of bluegreen or other color combinations.

4. His face was as the appearance of lightning (Dan. 10:6; cp. Rev. 1:16; 10:1).

5. His eyes were as lamps of fire (Dan. 10:6; cp. Rev. 1:15; 19:12).

6. His arms like polished brass (Dan. 10:6; cp. Rev. 1:15; 10:1).

7. His feet like polished brass (Dan. 10:6; cp. Rev. 1:15; 10:1).

8. His voice was like a multitude (Dan. 10:6; cp. Rev. 1:15; 8:5; 10:2-4; 11:15; 14:2; 16:17-18; 19:6; Psm. 29:1-11.

Eight-fold description of Christ:

1. His body was clothed with a garment down to the feet and girded with golden girdle (Rev. 1:13; cp. Dan. 10:6).

2. His hair was white like wool and snow (Rev. 1:14; Dan. 7:9).

3. His eyes were as a flame of fire (Rev. 1:14; 19:12; Dan. 10:6; cp. Heb. 4:12).

4. His feet were like fine brass (Rev. 1:14; 10:1; Dan. 10:6).

5.His voice like many waters (Rev. 1:14; 8:5; 10:2-4; 11:15; 14:2; 16:17-18; 19:6; Psm. 29:1-11; Heb. 12:26; Dan. 10:6).

6. His right hand held seven stars, which were the pastors of the seven churches (Rev. 1:20).

7. His mouth had a two-edged sword coming out of it (Rev. 1:16; 2:12, 2:16; 19:15, 19:21; cp. Eph. 6:17; Heb. 4:12).

8. His countenance shone like the sun (Rev. 1:16; 10:1; Dan. 10:6).

a golden...

χρύσεος

chrúseos; contracted chrusoús, fem. chruséē, neut. chrúseon, adj. from chrusós, gold. Golden, made of gold (2Tim. 2:20; Heb. 9:4; Rev. 1:12-13, 1:20; 2:1; 4:4; 5:8; 8:3; 9:13, 9:20; 14:14; 15:6-7; 17:4; 21:15; Sept.: Gen. 41:42; Exo. 3:22).

girdle...

ζώνη

zṓnē; gen. zṓnēs, fem. noun from zṓnnumi, to wrap around. A belt, girdle (Mat. 3:4; 10:9; Mark 1:6; 6:8; Acts 21:11; Rev. 1:13; 15:6; Sept.: 1Kgs. 2:5; 2Kgs. 1:8). Jews of both sexes wore girdles or wide sashes because of their long flowing garments. These belts often had pockets and served as purses for money (Mat. 10:9; Mark 6:8).

Syn.: glōssókomon, a purse to keep money in, bag; balántion, money purse.

The girdle is an Old Testament symbol of power, righteousness, truth (Isa. 22:21; Job 12:18; Isa. 11:5). Compare Eph. 6:14, where the girdle of the Christian panoply is truth,which binds together the whole array of graces as the girdle does the upper and lower parts of the armor. The girdle suits equally Christ's kingly and priestly office. The girdle of the High-Priest was not golden, but only in wrought with gold. See Exo. 28:8: curious girdle: Rev., cunningly woven band. So Exo. 29:5.

Where two or three are gathered in the name of the Lord there He is in the midst of them. This garment down to the foot is a priestly robe, a robe of authority. This Son of man is Jesus who is in the midst of the church. This golden girdle is saying that this is God.

Christ was wearing the robe of the High Priest. John states He was clothed with a garment down to the foot, and girt about the paps with a golden girdle. In the Old Testament, the high priests wore full length robes with a girdle made of fine linen, embroidered with needlework, secured around their waist. In this vision, Christ had on the robe of a high priest, but the girdle He wore around His chest was made of gold, which denotes the dignity of an important office and signifies His office as our Great High Priest. But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them (Heb. 7: 24,25).

The three gifts that were brought to Jesus at His birth recognized Him for who He was. The gold recognized Him as God, the frankincense recognized Him as the perfect Lamb sacrifice, and the myrrh recognized Him as the groom of the bride of Christ. John sees Jesus in a body with a robe. Jesus, our High Priest, represents us before His Father. He is not an earthly high priest but a heavenly Priest. He appears before God to bless the Christians, to plead our case if you will.

His appearance in the churches would be as the Son of man. In other words in a body as man. The purpose of the high priest was to take the sacrificial blood into the Holy of Holies; and that is just what Jesus did, when He carried His own precious blood to the Father to abolish our sin. Not to cover them up, but to do away with them.

Clothed with a garment down to the foot, and girt about at the breasts with a golden girdle. And His head and His hair were white as white wool, white as snow; and His eyes were as a flame of fire; and His feet like unto burnished brass as if it had been refined in a furnace; and His voice as the voice of many waters. And He had in His right hand seven stars; and out of His mouth proceeded a sharp two-edged sword: and His countenance was as the sun shineth in His strength. The particulars of the description indicate the official position of the Person spoken of, and the character in which He appears, (1) He is a priest, clothed with the long white garment reaching to the feet that was a distinguishing part of the priestly dress, but at the same time so wearing the girdle at the breasts, not at the waist, as to show that He was a priest engaged in the active service of the sanctuary. (2) He is a king, for, with the exception of the last mentioned particular, all the other features of the description given of Him point to kingly rather than to priestly power, while the prophetic language of Isaiah, as he looks forward to Eliakim the son of Hilkiah, language which we may well suppose to have been now in the Seer’s thoughts, leads to the same conclusion: And I will clothe him with thy robe and strengthen him with thy girdle, and I will commit thy government into his hand. The Son of man, in short, here brought before us in His heavenly glory, is both Priest and King. (Isa. 22:21; comp. also Isa. 22:22 with Rev. 3:7).

Among the lampstands John saw Someone like a Son of Man, an expression used in Dan. 7:13 to refer to Christ. The description was that of a priest dressed in a long robe… with a golden sash around his chest.