Rev 19:12-16 | Barnes | STEP | Verse 12. His eyes were as a flame of fire . . And on his head were many crowns . Many diadems, indicative of his universal reign. It is not said how these were worn or arranged on his head--perhaps the various diadems worn by kings were in some way wreathed into one. And he had a name written . That is, probably on the frontlet of this compound diadem. Compare ; . That no man knew but he himself . . This cannot here mean that no one could read the name, but the idea is, that no one but himself could fully understand its import. It involved a depth of meaning, and a degree of sacredness, and a relation to the Father, which he alone could apprehend in its true import. This is true of the name here designated--"the word of God"--the Logos --λογος; and it is true of all the names which he bears. See . Compare a quotation from Dr. Buchanan in the Asiatic Researches , vol. i., vi. p. 264, as quoted by Rosenmuller, Morgenland, in loc .

Revelation of John 19:12-16

Verse 12. His eyes were as a flame of fire. Rev 1:14.

And on his head were many crowns. Many diadems, indicative of his universal reign. It is not said how these were worn or arranged on his head--perhaps the various diadems worn by kings were in some way wreathed into one.

And he had a name written. That is, probably on the frontlet of this compound diadem. Compare Rev 13:1; Rev 14:1.

That no man knew but he himself. Rev 2:17. This cannot here mean that no one could read the name, but the idea is, that no one but himself could fully understand its import. It involved a depth of meaning, and a degree of sacredness, and a relation to the Father, which he alone could apprehend in its true import. This is true of the name here designated--"the word of God"--the Logos--λογος; and it is true of all the names which he bears. See Mt 11:27. Compare a quotation from Dr. Buchanan in the Asiatic Researches, vol. i., vi. p. 264, as quoted by Rosenmuller, Morgenland, in loc. Verse 13. And he was clothed with a vesture dipped in blood. Red, as if dipped in blood--emblem of slaughter. The original of this image is probably Isa 63:2-3. Isa 63:2-3.

And his name is called The Word of God. The name which in Rev 19:12 it is said that no one knew but he himself. This name is ολογοςτονθεου, or "the Logos of God." That is, this is his peculiar name; a name which belongs only to him, and which distinguishes him from all other beings. The name Logos, as applicable to the Son of God, and expressive of his nature, is found in the New Testament only in the writings of John, and is used by him to denote the higher or Divine nature of the Saviour. In regard to its meaning, and the reason why it is applied to him, Jn 1:1. The reader also may consult with great advantage an article by Professor Stuart in the Bibliotheca Sacra, vol. vii., pp. 16-31. The following may be some of the reasons why it is said (Rev 19:12) that no one understands this but he himself:

(1.) No one but he can understand its full import, as it implies so high a knowledge of the nature of the Deity;

(2.) no one but he can understand the relation which it supposes in regard to God, or the relation of the Son to the Father;

(3.) no one but he can understand what is implied in it, regarded as the method in which God reveals himself to his creatures on earth;

(4.) no one but he can understand what is implied in it in respect to the manner in which God makes himself known to other worlds. It may be added as a further illustration of this, that none of the attempts made to explain it have left the matter so that there are no questions unsolved which one would be glad to ask.

(g) "Word of God" Jn 1:1 Verse 14. And the armies which were in heaven followed him. The heavenly hosts; particularly, it would seem, the redeemed, as there would be some incongruity in representing the angels as riding in this manner. Doubtless the original of this picture is Isa 63:3: "I have trodden the wine-press alone, and of the people there was none with me." These hosts of the redeemed on white horses accompany him to be witnesses of his victory, and to participate in the joy of the triumph, not to engage in the work of blood.

Upon white horses. Emblems of triumph or victory. Barnes on "Re 6:2".

Clothed in fine linen, white and clean. The usual raiment of those who are in heaven, as everywhere represented in this book. See Rev 3:4-5, 4:4, 7:9,13, 15:6.

(h) "clothed in fine linen" Mt 28:3 Verse 15. And out of his mouth goeth a sharp sword. Rev 1:16. In that place the sword seems to be an emblem of his words or doctrines, as penetrating the hearts of men; here it is the emblem of a work of destruction wrought on his foes.

That with it he should smite the nations. The nations that were opposed to him; to wit, those especially who were represented by the beast and the false prophet, Rev 19:18-20.

And he shall rule them with a rod of iron. Rev 2:27; Rev 12:5.

And he treadeth the wine-press of the fierceness and wrath of Almighty God. This language is probably derived from Isa 63:1-4. See it explained in Barnes on "Isa 63:1", seq., and Barnes on "Re 14:19", Rev 14:20. It means here that his enemies would be certainly crushed before him--as grapes are crushed under the feet of him that treads in the wine-vat.

(i) "mouth" Rev 1:16 (k) "rod of iron" Ps 2:9 Verse 16. And he hath on his vesture. That is, this name was conspicuously written on his garment--probably his military robe.

And on his thigh. The robe or military cloak may be conceived of as open and flowing, so as to expose the limbs of the rider; and the idea is, that the name was conspicuously written not only on the flowing robe, but on the other parts of his dress, so that it must be conspicuous whether his military cloak were wrapped closely around him, or whether it was open to the breeze. Grotius supposes that this name was on the edge or hilt of the sword which depended from his thigh.

A name written. Or a title descriptive of his character.

King of kings, and Lord of lords. As in Rev 17:5, so here, there is nothing in the original to denote that this should be distinguished as it is by capital letters. As a conspicuous title, however, it is not improper. It means that he is, in fact, the sovereign over the kings of the earth, and that all nobles and princes are under his control--a rank that properly belongs to the Son of God. Compare Barnes on "Eph 1:20-22". See also Rev 19:12 of this chapter. The custom here alluded to of inscribing the name or rank of distinguished individuals on their garments, so that they might be readily recognised, was not uncommon in ancient times. For full proof of this, see Rosenmuller, Morgenland, iii. 232-236. The authorities quoted there are, Thevenot's Travels, i. 149; Gruter, p. 989; Dempster's Etruria Regalis, T. ii. tab. 93; Montfaucon, Antiq. Expliq. T. iii. tab. 39. Thus Herodotus, (ii. 106,) speaking of the figures of Sesostris in Ionia, says that, "Across his breast, from shoulder to shoulder, there is this inscription in the sacred characters of Egypt, 'I conquered this country by the force of my arms.'" Comp. Cic. Verr. iv. 23; Le Moyne ad Jer. xxiii. 6; Munter, Diss. ad Apoc. xvii. 5, as referred to by Prof. Stuart, in loc.

(l) "KING OF KINGS" Rev 17:14