Revelation 1:16

16. In his right hand In Revelation 1:20 it reads επι , upon his right hand. The in suggests the idea of retention, the upon, of support. Both together suggest the hand outspread, with the stars, of course of small diamond-like size, resting upon the palm.

Seven stars Stars are an ordinary symbol for rulers.

Mouth… two - edged sword Some commentators seem to entertain the crude conception that this sword was seen as a stiff, steel fixture projected from the Lord’s mouth! We view it as his divine and powerful breath, making itself, as it were, visible, often darting forth and brandishing in sword-like motion and form. Its active motion is described as εκπορευομενος , going forth emanating in incessant flashes. So Hebrews 4:12: “The word of God is… sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.” The contents of the seven epistles display this powerful searching operation of this discriminating and sword-like word. See our note on 2 Thessalonians 2:8. So in Hosea 6:5, for Ephraim’s transient goodness Jehovah says: “Therefore have I hewed them by the prophets; I have slain them by the words of my mouth.” And so in Isaiah 49:2: “He hath made my mouth like a sharp sword.” It is remarkable that the word for twoedged is repeatedly in the New Testament, twomouthed. This, Mr. Glasgow says, refers to its “power of cutting every way.” Perhaps it refers to its double power of destroying, either spiritually the old man, or corporeally the physical man. As a word of truth this spiritual sword corrects and converts the souls of men; as a word of retribution it destroys the bodies of the incorrigible. Note, Revelation 2:16. See Stuart’s excellent note on the passage.

His countenance As John gradually takes a full view of the glorious face, he is overwhelmed by its power. It is as the sun; not the sun beclouded and dim, but in its full strength. Compare this whole description with the scene of the transfiguration, beheld by our seer, Matthew 17:2, “His face did shine as the sun, and his raiment was white as the light,” which was intended, like this, to form our conceptions of the glorified body of Christ, and subordinately of the glorified saints. We have not the gentle touches of beauty, such as would picture an Apollo, but dashes of glory, in comparison with which mere beauty is forgotten. So Daniel 12:2, “They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars forever.” Such language is above all material picture. And this same John also wrote, “It doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.” 1 John 3:2; where, see note.

Let us form a mental picture of the personality described. Before the eyes of the seer stands a colossal figure, robed entirely in white, his face and feet alone bare; the former of sun-like splendour, the latter of a white-heat brilliancy. Locks of snowy whiteness crown his head. He speaks, and his words flash like a double-edged sword from his mouth, and his voice resounds through the space like many waters. He extends his arm, and on his palm is resting a circle of seven stars, and he walks majestically between two rows of lamps blazing upon their stands.