And he hath on [his] vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.
16. on his vesture and on his thigh ] i.e, probably, beginning on the lower part of the cloak, and continued where the thigh projected from it as He rode whether this continuation was on the bare flesh, or (as seems likelier) on the skirt of the tunic.
King of Kings and Lord of Lords ] Rev 17:14. Cf. Dan 2:47; Dan 7:14; also 1Ti 6:15, where a title substantially (not verbally) the same as this is given to God the Father.
Fuente: The Cambridge Bible for Schools and Colleges
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 the notes 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 recognized, was not uncommon in ancient times. For full proof of this, see Rosenmuller, Morgenland, vol. iii. pp. 232-236. The authorities quoted there are, Thevenots Travels, vol. i. p. 149; Gruter, p. 989; Dempsters Etruria Regalis, t. ii. tab. 93; Montfaucon, Antiq. Expliq. t. iii. tab. 39. Thus Herodotus (vol. ii. p. 196), 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. Compare Cic. Verr. iv. 23; LeMoyne a.d. Jer 23:6; Munter, Diss. a.d. Rev 17:5, as referred to by Prof. Stuart, in loco.
Fuente: Albert Barnes’ Notes on the Bible
Verse 16. On his vesture and on his thigh a name written] Dr. Dodd has well observed on this passage, that “it appears to have been an ancient custom among several nations to adorn the images of their deities, princes, victors at public games, and other eminent persons, with inscriptions, expressing either the character of the persons, their names, or some other circumstance which might contribute to their honour; and to that custom the description here given of Christ may possibly have some allusion.
“There are several such images yet extant, with an inscription written either on the garment, or on one of the thighs, or on that part of the garment which was over the thigh; and probably this is the meaning of the apostle. And as these inscriptions are placed on the upper garment, Grotius seems very justly to have explained the words , by his imperial robe, that his power in this victory might be conspicuous to all. But as a farther confirmation of this sense of the passage it may not be improper here to describe briefly several remarkable figures of this sort, which are still extant.” This description I shall give from my own examination.
1. HERODOTUS, Euterpe, lib. ii. p. 127, edit. Gale, speaking of the actions of Sesostris, and of the images he set up in the countries which he conquered, has the following words: , . . . “Two images likewise of this man are seen in Ionia, on the way that leads from Ephesus to Phocaea, and from Sardis to Smyrna. The figure is five palms in height; in his right hand he holds a dart, in his left a bow, armed after the manner of the Egyptians and Ethiopians. On a line drawn across the breast, from one shoulder to the other, are these words, written in Egyptian hieroglyphics: ‘I obtained this country by these my shoulders;'” i.e., by my own power.
2. In the Etruria Regalis of Dempster, in the appendix at the end of vol. ii., there is a beautiful female figure of brass, about twelve inches high, the hair gracefully plaited, and the head adorned with a diadem. She has a tunic without sleeves, and over that a sort of pallium. On the outside of the right thigh, close to the tunic, and probably on it, in the original, is an inscription in Etruscan characters. What these import I cannot say. Dempster has given a general explanation of the image in the appendix to the above volume, p. 108. The plate itself is the eighty-third of the work.
3. There are two other images found in the same author, vol. i., p. 91, tab. xxiv.; the first is naked, with the exception of a short loose jupe, or petticoat, which goes round the loins, and over the left arm. On the left thigh of this image there is an inscription in Etruscan characters. The second has a similar jupe, but much longer, which extends to the calf of the leg, and is supported over the bended left arm. Over the right thigh, on this vesture, there is an Etruscan inscription in two lines.
4. MONTFAUCON, Antiquite Expliquee, vol. iii., part 2, p. 268, has introduced an account of two fine images, which are represented tab. CLVII. The first is a warrior entirely naked, except a collar, one bracelet, and boots. On his left thigh, extending from the groin to a little below the knee, is an inscription in very ancient Etruscan characters, in two lines, but the import is unknown.
The second is a small figure of brass, about six inches long, with a loose tunic, which is suspended from the left shoulder down to the calf of the legs. On this tunic, over the left thigh, is an inscription (perhaps) in very ancient Latin characters, but in the Etruscan language, as the learned author conjectures. It is in one line, but what it means is equally unknown.
5. In the same work, p. 269, tab. CLVIII., another Etruscan warrior is represented entirely naked; on the left thigh is the following words in uncial Greek letters, , and on the right thigh, , i.e., “Kaphisodorus, the son of Aischlamius.” All these inscriptions are written longitudinally on the thigh.
6. GRUTER, vol. iii., p. DCCCCLXXXIX, sub. tit. Affectus Servorum et Libertinorum inter se, et in suos, gives us the figure of a naked warrior, with his left hand on an axe, the end of whose helve rests on the ground, with the following inscription on the inside of his left thigh, longitudinally written, as in all other cases:-
A. POBLICIUS. D. L. ANTIOC.
TI. BARBIUS. Q. P. L. TIBER.
7. The rabbins say, that “God gave to the Israelites a sword, on which the ineffable name Yehovah was inscribed; and as long as they held that sword the angel of death had no power over them.” Shemoth Rabba, sec. 51, fol. 143, 2. Bemidbar Rabba, sec. 12, fol. 214, 2.
In the latter tract, sec. 16, fol. 232, 3, and in Rab. Tanchum, fol. 66, mention is made of the guardian angels of the Israelites, who were clothed with purple vestments, on which was inscribed shem hammephorash, the ineffable name. See more in Schoettgen.
8. But what comes nearer to the point, in reference to the title given here to Christ, is what is related of Sesostris by DIODORUS Siculus, lib. i. c. 55, p. 166, edit. Bipont, of whom he says: “Having pushed his conquests as far as Thrace, he erected pillars, on which were the following words in Egyptian hieroglyphics: , , ” This province, Sesoosis, (Sesostris,) KING OF KINGS AND LORD OF LORDS, conquered by his own arms. This inscription is conceived almost in the words of St. John. Now the Greek historian did not borrow the words from the apostle, as he died in the reign of Augustus, about the time of our Lord’s incarnation. This cannot be the same inscription mentioned above by Herodotus, the one being in Ionia, the other in Thrace: but as he erected several of those pillars or images, probably a nearly similar inscription was found on each.
9. This custom seems to have been common among the ancient Egyptians. Inscriptions are frequently found on the images of Isis, Osiris, Anubis, c., at the feet, on the head, on the back, on the girdle, c., &c. Eight of those ancient images in my own collection abound with these inscriptions.
1. Osiris, four inches and a quarter high, standing on a thrones all covered over with hieroglyphics exquisitely engraved.
2. Anubis, six inches high, with a tiara, on the back of which is cut , in uncial Greek characters.
3. The Cercopithecus, seven inches long, sitting on a pedestal, and at his feet, in the same characters, .
4. An Isis, about eight inches high, on her back .
5. Ditto, seven inches, beautifully cut, standing, holding a serpent in her left hand, and at her feet .
6. Ditto, five inches and a quarter, round whose girdle is ; but part of this inscription appears to be hidden under her-arms, which are extended by her side.
7. Ditto, five inches high, hooded, with a loose stola, down the back of which are seven lines of Greek uncial characters, but nearly obliterated.
8. Ditto, four inches high, with a girdle going round the back immediately under the arms, the front of which is hidden under a sort of a stomacher on the part that appears are these characters, . These may be all intended as a kind of abrasaxas or tutelary deities; and I give this notice of them, and the inscriptions upon them, partly in illustration of the text, and partly to engage my learned and antiquarian readers in attempts to decipher them. I would have given the Etruscan characters on the other images described above, but have no method of imitating them except by an engraving.
As these kinds of inscriptions on the thigh, the garments, and different parts of the body, were in use among different nations, to express character, conduct, qualities, and conquests, we may rest assured that to them St. John alludes when he represents our sovereign Lord with an inscription upon his vesture and upon his thigh; and had we not found it a custom among other nations, we should have been at a loss to account for its introduction and meaning here.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The same name as in Rev 17:14; 1Ti 6:15; See Poole on “Rev 17:14“, See Poole on “1Ti 6:15“; denoting the sovereign power and authority which he had. This he always had, but he now comes forth openly to manifest it; therefore this name is said to be
written on his vesture and on his thigh, that all might take notice of it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. “His name written onHis vesture and on His thigh,” was written partly on thevesture, partly on the thigh itself, at the part where in anequestrian figure the robe drops from the thigh. The thighsymbolizes Christ’s humanity as having come, after the flesh, fromthe loins of David, and now appearing as the glorified “Sonof man.” On the other hand, His incommunicable divine name,”which no man knew,” is on His head (Re19:12), [MENOCHIUS].
KING OF KINGSCompareRe 17:14, in contrast with Re19:17, the beast being in attempted usurpation a king ofkings, the ten kings delivering their kingdom to him.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And he hath on his vesture and on his thigh a name written,…. This name, afterwards expressed, is said to be written on his vesture, in allusion to the custom of persons of note and eminence having their names interwoven in their garments, and which was sometimes done in letters of gold, as Zeuxis had t; and it is expressive of the conspicuousness of Christ’s kingdom, which now will come with observation; his judgments, the administrations of his kingly office, will be manifest, and he will reign before his ancients gloriously: and its being said to be written on his thigh may mean either that it was upon that part of his garment which covered his thigh; or else that it was also on his sword, which he sometimes girt upon his thigh. Mr. Daubuz has given an instance out of Victor Vitensis, of Clementianus, a monk, who had written on his thigh,
“”a manichee” disciple of Jesus Christ.”
And this being done in Africa, he supposes it to be a Phoenician custom continued. It may here denote the perpetuity of Christ’s name, power, and dominion, which will continue to the latest posterity, Ps 72:17 which spring from the thigh; and it may denote the subjection of his people to him, signified by the putting the hand under the thigh,
Ge 24:2. And this name is
King of kings and Lord of lords; which will well suit him now when he shall be openly King over all the earth; [See comments on Re 17:14].
t Plin. Nat. Hist. l. 35. c. 9.
Fuente: John Gill’s Exposition of the Entire Bible
And on his thigh ( ). “Even upon his thigh.” Old word, here alone in N.T.
King of kings, and Lord of lords ( ). The title already given to the Lamb in 17:14, but in reverse order. See the same idea in 1Ti 6:15.
Fuente: Robertson’s Word Pictures in the New Testament
On His thigh. Some explain, on the garment where it covers the thigh to which the sword is bound. Compare Psa 45:3. Others, partly on the vesture, partly on the thigh itself, where, in an equestrian figure, the robe drops from the thigh. According to the former explanation kai and is to be taken as explanatory or definitive of the words on His vesture. Others again suppose a sword on the hilt of which the name is inscribed. Expositors refer to the custom of engraving the artist’s name on the thigh of a statue. Thus Cicero says : “A most beautiful statue of Apollo, on the thigh of which the name of Myron had been graven in tiny letters of silver” (” Against Verres, “4, 43). Herodotus describes a figure of Sesostris, bearing across the breast from shoulder to shoulder the inscription written in the sacred character of Egypt :” With my own shoulders I conquered this land ” (ii., 106). Rawlinson says that Assyrian figures are found with arrow – headed inscriptions engraved across them, and over the drapery as well as the body.
Fuente: Vincent’s Word Studies in the New Testament
1) “And he hath on his vesture and on his thigh,” (kai echei epi to himaton kai epi ton meron autou) “And he has upon his garment (robe) vestment and upon his thigh,” where the vesture robe covers the thigh; He is dressed for royal reign over the house of David and the whole earth as the Millennial approaches Dan 2:44-45; Luk 1:31-34; 1Co 15:24-28.
2) “A name written,” (onoma gegrammenon) “A name having been inscribed,” which was a name of Royal Honor, the most noble name ever given from heaven, above every name, Php_2:9-11; Eph 1:20-21; Heb 1:4.
3) “King of Kings,” (basileus basileon) “King of kings Dan 2:44-45; Rev 1:5-6; Rev 17:14. He shall be above all earthly kings, as high in character and dignity as the stars are above the sands of the sea.
4) “And Lord of lords,” (kai kurios kurion) “And Lord of lords,” Deu 16:17; 1Ti 6:13-15. The world that gave him a crown of thorns and a cross for a throne, at his first coming, when he came in humiliation, as a Redeemer and a servant, shall behold the Father’s giving to him the Throne and Power of glory with Resplendent Regal Royalty when he returns to earth in power and great glory. What a day! He is then to be glorified in His Israel and church saints, presided over by 24 Elders, Luk 22:30; Rev 2:4; Eph 3:21.
Fuente: Garner-Howes Baptist Commentary
(16) And he hath on his vesture . . .The King rides at the head of His host. On His robe, where it spreads out from the waist, His title is inscribed; it proclaims Him to be the one who is the true supreme King of all. Inscriptions on the outer garments were sometimes used by distinguished personages. The title anticipates the final victory; His power is irresistible, his Kingship is universal.
OVERTHROW OF THE WILD BEAST AND OF THE FALSE PROPHET.The birds of prey gather beforehand (Rev. 19:17-18). The beast, and the kings of the earth hostile to the King of kings, gather for war (Rev. 19:20). Their defeat and fate (verses 21, 22).
(17, 18) And I saw an angel . . .Better, And I saw an (literally, one) angel standing in the sun; and he cried with a great voice, Hither be gathered together to the great supper of God, that ye may eat flesh of kings, and flesh of captains of thousands, and flesh of mighty men, and flesh of horses, and of them that are seated on them, and flesh of all, of free and of bond, and of small and of great. The angel stands in the sunthe central spot to summon the birds, and the spot where he stands bathed in the sunlight, the symbol of the divine presence. (Comp. Rev. 1:16; Rev. 10:1; Rev. 12:1.) The birds of prey are assembled beforehand; the adversaries of the righteous King have a name to live, but the eagles and vultures are gathered together as though the carcase had already fallen (Mat. 24:28; comp. Eze. 39:17-20). The supper or banquet is the chief meal in the day, the meal to which guests would be invited. The banquet or supper here is in contrast with the marriage supper of the Lamb (Rev. 19:9), and with the great supper (Luk. 14:16-24) from which the invited guests turned away. All classesthe great and small, the master and slaveare mentioned. Those who follow the world-power, and array themselves in hostility to the true King, belong not to one class, but may be found among all. The war is not between class and class, but between righteousness and unrighteousness, truth and falsehood, Christ and Belial. We must remember that the vision is a great figurative representation of the defeat of the anti-Christian powers and principles in the world; this will save us from misapprehending its purpose, and from a bondaged literalism.
(19) And I saw the beast, and the kings . . .Rather, I saw the wild beast. The wild beast and the kings are gathered to make or wage not merely war, but the war (the definite article is used; comp. Rev. 16:14; Rev. 17:14) against the King of kings. It has been noticed that the true King is followed by His armyone army, united by one bond, and under one King. The wild beast is supported by diverse armies, owning allegiance to diverse kings, and united only in hostility to good.
(20) And the beast was taken . . .Or, And the wild beast was taken, and with him the false prophet who did the signs in his presence . . . Again the definite article (the signs or miracles) recalls to our minds what was before described (Rev. 13:13); the false prophet is the second wild beast of Revelation 13. He succeeded in deceiving those who received the mark. See Notes on Revelation 13, where their work of deception is described; here our thoughts are fixed upon their doom. Alive they were cast, the two, into the lake of the fire which burns with brimstone. The twothe wild beast and the false prophetwho are the anti-Christian leaders are cast into the fiery lake. These leaders are not to be, as we have seen, regarded as particular individuals. It has, indeed, often happened, and will doubtless again happen, that an individual personage places himself at the head of a great anti-Christian movement; yet, in the eye of the seer, such would be but subordinate leaders. The wild beast and the false prophet, directed by the dragon, are the true spiritual chiefs of all such movements. The world-power, whether coarse, ignorant and brutal, or cultured and intellectual, is seized, and consigned to the lake of fire. The imagery here is based upon the Old Testament: the lake, the fire, and the brimstone bring back the geography and the incidents attending the overthrow of Sodom and Gomorrha. (Comp. Num. 16:32-34; Isa. 5:14.) The lake of fire is mentioned here for the first time; we hear of it more frequently afterwards (Rev. 20:10; Rev. 20:14-15; Rev. 21:8). The flames and brimstone, smoke, and other volcanic forces indicating the existence of subterranean fire, might well lead the ancients to place their Tartarus and Gehenna in the under-world. (See Note in Moses Stuart on Rev. 14:10.) These supplied the imagery which has become crystallised in the language of after-generations.
(21) And the remnant were slain . . .Better, And the rest were slain with (literally, in) the sword of Him who is seated on the horse, which (sword) proceeded out of His mouth; and all the birds were filled with their flesh. The rest (i.e., the human beings, the kings and the great and small, who have been led away by the world-powers) were slain with the sword of the King. No human being is described here as being cast into the lake of fireonly the two great leaders, the ideal representatives of evil principles, receive that punishment. The sword which goes out of the Kings mouth (comp. Rev. 19:15 and Rev. 1:16) slays the human allies of evil. That word which is quick and powerful (Heb. 4:12), that word which Christ spoke in the days of His humiliation, that word which is mighty and life-giving (Jas. 1:18) as well as death-giving, wins at the last. The birds devour the flesh. The pride and beauty of men, their apparent strength, the confederations and systems which they have made so strong for themselves, when their heart was fat as brawn, are proved to be worthless and strengthless; all the men whose hands were mighty find nothing (Psa. 76:5-6). Thus, while all flesh is seen to be but grass, and all the goodliness and pride of it but as the flower thereof, the righteous word of the Lord stands for ever, and at the last rises up as a sword to smite down and to slay its enemies. They were killed, says Bengel. with the destroying sword of Christ, which is not of steel or iron, but goes out of His mouth, and so is a spiritual weapon of resistless might.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
16. On his vesture thigh On his vesture overspreading his thigh.
King lords Great sovereigns, like those of Persia, who had kings and viceroys for their vassals, were accustomed to display this title. But none but He who here wears it is entitled to its universal extent. The arts and forces of war are now in the hands of our Christian civilization. This began to be the fact when Charlemagne subdued the savage Saxons, and brought the peace and unity upon which the modern civilized system has been based. It was the fact when Charles Martel drove back the tide of Mohammedan invasion. Christian preeminence is now slowly, yet with increasing rapidity, spreading Europeanism over Asia, and invading, from all sides, the “dark continent” of Africa. And the Protestant power is through every decade overmastering the forces of the papacy. Who does not know that a higher Christian civilization, either by war or peace, must overspread America within a century or two more? All this because Messiah shepherds the nations with a rod of iron.
‘And he has on his garment and on his thigh a name written, KING OF KINGS AND LORD OF LORDS.’
We may read ‘on his garment, even on his thigh’ showing precisely where the name is portrayed. It is necessarily here, for to be on hand or forehead would be to mark Him as one of the redeemed, and He is the Redeemer. The name may be on the thigh because that is where oaths were once confirmed (Gen 24:2; Gen 24:9), thus emphasising His faithfulness to His covenant with His own. Alternately it may be because the sword was girded there (Psa 45:3; Son 3:8) and His name is another sword. His name speaks for itself. He is Lord of all and sovereign over all creation.
DISCOURSE: 2526 Rev 19:16. He hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.
OF all the Apostles none seem to have been so highly favoured as John. While yet. Jesus was on earth, John was characterized above all others as the Disciple whom Jesus loved; and, after his exaltation to heaven, John was preserved in the world many years longer than any other Apostle, and was honoured with a multitude of visions declarative of the state of the Church to the remotest period of time. The vision contained in the context foretels the destruction of antichrist in the latter days, and the consequent establishment of Christs kingdom upon earth. The person riding upon a white horse as a mighty Conqueror, is the Lord Jesus Christ himself; who is before described as having eyes like a flame of fire, and a sharp sword going forth out of his mouth [Note: Compare Rev 19:12; Rev 19:15. with Rev 1:14; Rev 1:16.]; who is beyond all doubt the word of God [Note: Compare Rev 19:13. with Joh 1:1; Joh 1:14.], and whose name is truly Wonderful; being incomprehensible to any except himself and his eternal Father [Note: Compare Rev 19:12. with Isa 9:6 and Mat 11:27.]. In noticing that part of the description which is contained in the text, there are two things to be considered:
I.
The name by which he is called
The august title which is here given to Christ denotes,
1.
His universal dominion
[The kings and lords of this world have only a limited sway: they rule over a certain tract of country and a certain portion of mankind, but they are independent of each other. But Jesus Christ rules over them: they are all his vassals, and more entirely subject to his will than the meanest of their servants are to theirs. There is not a principality or power in earth, or heaven, or hell, that is not altogether dependent upon him. He has a name given him that is above every name [Note: Php 2:9-11.]; he is Heir and Lord of all [Note: Heb 1:2.]; and he doth according to his will in the armies of heaven and among the inhabitants of the earth; nor can any stay his hand or say unto him, What doest thou [Note: Dan 4:35.]?
It is true that there are many who are enemies to him, and rebels against his authority: but though they think to break his bands asunder and cast away his cords from them, he has his hook in their nose and his bridle in their jaws, and says to them, as he does to the sea, Hitherto shalt thou come, but no further. They all unwittingly fulfil his will, even while they labour most to counteract it: and, when they seem most to prevail against him, they accomplish only his secret purposes [Note: Exo 9:16. Isa 10:5-7; Isa 10:15. His dominion over his Church in particular, might also be here opened, together with the manner in which he protects his people, and reigns in all their hearts Eph 1:20-23.].]
2.
His proper Godhead
[The name here given to Christ is that which belongs to the one supreme God [Note: Deu 10:17.], and to him alone [Note: 1Ti 6:15-16.] And well may it be given to him, since there is not any other name of the Deity which he does not bear [Note: Isa 40:3. with Mar 1:1-3. The mighty God. Isa 9:6.] Nor any attribute which he does not possess [Note: Eternity, Mic 5:2. Omnipresence, Mat 28:20. Omniscience, Joh 21:17. Omnipotence, Mat 28:18.] Nor any honour peculiar to the Deity, which he does not receive [Note: Act 7:59. Joh 14:1. Joh 5:23.] We may be assured therefore that Jesus is not a mere subordinate King, but God over all, blessed for evermore [Note: Rom 9:5.].]
While the text proclaims his name, it leads us very particularly to notice,
II.
The manner in which it is manifested
Whether the inscription of his name upon his vesture refer to any custom of that nature that obtained among great men or conquerors, we cannot say: but the inscription of it upon his thigh must certainly mean that his name was written upon his sword, which hung upon his thigh [Note: Psa 45:3.]. Of the general import of the passage we have no doubt: his vesture dipped in blood, denoted his past victories [Note: Isa 63:1-4.], and his sword hanging upon his thigh, denoted his state of preparation for future triumphs; the inscription therefore altogether means,
1.
That he has manifested his power in his past victories
[Jesus has already given abundant proofs of his almighty power and universal dominion. Look at Pharaoh and his hosts; how vain was their opposition to him; how signal and complete their ruin! Behold the seven nations of Canaan; how they melted before him as snow before the meridian sun! See his once highly favoured people the Jews; how he has verified his word towards them, wiping Jerusalem as a dish, and turning it upside down [Note: 2Ki 21:13.]. Look at all his enemies in every age; Have they prevailed? Is not His cause still triumphant? and have not multitudes of his enemies already been made his footstool? Yes, not Julian only (the apostate), but thousands and tens of thousands have been forced to acknowledge the power of Jesus, and, with the affrighted Bethshemites, to cry, Who shall stand before this holy Lord God [Note: 1Sa 6:20.]? If then the Lord is known by the judgments which he executeth [Note: Psa 9:16.], our blessed Saviour has made known in this very way his eternal power and Godhead.]
2.
That he will manifest it in his future victories
[There is a time coming when Jesus shall put forth his almighty power, and subdue all nations to the obedience of faith. In the words following our text, he declares how extensive shall be his victories, and that all who oppose him shall be as tow before the fire. His victories here will be easy, certain, terrible [Note: Isa 25:10-11. Psa 7:11-13. Deu 32:41-42.]. But what if we look into the eternal world? O what proofs shall we there see of his irresistible, almighty power [Note: Psa 11:6; Psa 21:8-9.]! Let us be assured of this, that, though we be kings and lords, we must become his subjects; and that, if we will not bow to the sceptre of his grace, we shall be broken in pieces, as a potters vessel.]
Infer How deeply are we concerned to know whether Christ be our King!
[We must not imagine that he is our King, merely because we profess ourselves his subjects. We must inquire, Whether we have been translated from the kingdom of Satan, and brought as strangers into the kingdom of Christ [Note: Col 1:13.]? We must also inquire, Whether we are living in obedience to him? For there is nothing more certain, than that his servants and subjects we are to whom we obey [Note: Rom 6:16. Joh 15:14.]. If we are not his, there can be no doubt whose we are: and therefore we should labour to ascertain the point, and to have our evidence clear that we are Christs.]
2.
How awful will it be to be found amongst his enemies!
[We may be sure, whoever we are, that he will overcome at last: his name is a pledge of universal conquest [Note: Rev 17:14. Luk 19:27.]. And how terrible will be the wrath of the Lamb [Note: Rev 6:16.]! O let us kiss the Son, lest he be angry, and we perish from the way [Note: Psa 2:12.].]
3.
How secure are all his faithful subjects!
[Other kings may be subdued; but He never can: other kings may bring the heaviest calamities upon their subjects; He will bring nothing to them but peace and joy. None can harm us, if we be his followers. If He be for us, none can be effectually against us. Let the children of Zion therefore be joyful in their King [Note: Psa 149:2.]: yea, to all his subjects we will say, with David, The Lord is King over all the earth; sing ye praises with understanding [Note: Psa 47:7.].]
16 And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.
Ver. 16. And on his thigh ] Where his sword hangs,Psa 45:3Psa 45:3 , to show that he will keep what he hath gained ( Vincere scis Hannibal, victoria uti nescis, said one), a or “on his thigh,” qui filiabitur nomine eius, Psa 72:17 , the name of Christ shall endure for ever; it shall be begotten, as one generation is begotten of another; there shall be a succession of Christ’s name; “he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hands,” Isa 53:10 . ConferGen 46:26Gen 46:26 . Or, “on his thigh,” that is, on his lower parts, his people. Christ “will make the place of his feet glorious,” Isa 60:13 , that is, the Church in their lowest condition.
Lord of lords ] This title the pope usurps; but what said Miconius in a letter to Calvin upon the view of the Church’s enemies? Gaudeo quod Christus Dominus est; alioqui totus desperassem, I am glad that Christ is Lord of lords, for else I should have been utterly out of hope.
a Non minor est virtus quam quaerere, parta tueri
Rev 19:16 . “And on his garment and ( i.e. , even) upon his thigh”; on that part of the robe covering his thigh, he has a title of honour written. Some Greek statues appear to have had a name written thus upon the thigh (Cicero mentions one of Apollo marked in small silver letters, Verr. iv. 43). Messiah, like many of the Assyrian monarchs, bears a double name. King of kings , a Persian (sch. Pers , 24; Ezr 7:12 ) and Parthian title of royalty, which is the Apocalypse is the prerogative of messiah as the true Emperor was applied to Marduk as the conqueror of chaos and the arbiter of all earthly monarchs ( cf. Zimmern in Schrader , 373 f.).
KING . . . LORDS. See Rev 17:14. Here at length we have the final fulfillment of Psa 2
on his vesture: Rev 19:12, Rev 19:13
KING: Rev 17:14, Psa 72:11, Pro 8:15, Pro 8:16, Dan 2:47, Phi 2:9-11, 1Ti 6:15
Reciprocal: Gen 27:29 – Let people Num 24:7 – his king Num 24:19 – Of Jacob Deu 10:17 – Lord of lords Jos 22:22 – Lord God 2Ch 9:26 – reigned over Ezr 7:12 – Artaxerxes Job 12:18 – General Psa 89:27 – higher Psa 98:6 – the king Psa 99:4 – strength Psa 136:3 – the Lord Psa 145:1 – my God Psa 145:12 – make known Isa 9:6 – the government Isa 33:22 – the Lord is our king Jer 12:12 – the sword Jer 30:21 – governor Jer 48:15 – saith Dan 2:21 – he removeth Dan 2:37 – the God Dan 7:27 – dominions Dan 8:25 – stand Dan 9:25 – the Prince Mic 5:2 – that is Zep 3:15 – the king Zec 14:16 – the King Mat 4:9 – I give Mat 25:34 – the King Mat 28:18 – All Joh 3:31 – is above Joh 4:1 – the Lord Joh 12:13 – the King Act 2:30 – he Act 4:26 – kings Act 10:36 – he is Rom 10:12 – Lord Rom 13:1 – there 1Co 1:2 – our Lord Col 4:1 – ye 1Ti 1:17 – the King Jam 2:7 – worthy Rev 1:5 – and the prince Rev 15:3 – saints
THE ALMIGHTY REDEEMER
And He hath on His vesture and on His thigh a name written, King of Kings, and Lord of Lords.
Rev 19:16
Who is this? It is the Lord Jesus Christ.
I. The title here given to Christ denotes
(a) His divinity.
(b) His dominion.
As long as such a Sovereign reigns in our hearts and guides our footsteps, we may feel assured that He will subdue all our foes, both temporal and spiritual, and bring us safely to His eternal kingdom. Surely there is no enchantment against Jacob, neither is there any divination against Israel. The Lord His God is with him, and the shout of a King. The King of kings and the Lord of lords is among them. The gates of hell shall not prevail against Thee, nor shall any weapon formed against Thee prosper.
II. The way in which that title is displayed.The inscription of the title upon His thigh shows that the name was written upon the sword that hung upon His thigh. The meaning appears to be this: His vesture dipped in blood denotes His past victories, and His sword hanging upon His thigh implies His being prepared for future exercise of His power.
(a) Note His past victories.
(b) His future triumphs. All nations shall do Him service. We see not this promise yet fulfilled, but, amid much that is discouraging and would tend to damp our exertions, we perceive the triumphs of Christs spiritual kingdom steadily advancing.
III. This subject has a dark side as well as a bright side, like the cloudy pillar, that while it foretells the triumphs of the gospel, it also predicts the destruction of those who neglect and despise it, and who oppose its progress.
Rev. Dr. E. J. Brewster.
Rev 19:16. King of kings and Lord of lords. King indicates supreme authority and lord means one who governs the conduct of others. Jesus was given these two titles because He had overcome all who opposed him. Having the title attached to his vesture (clothing) was on the principle of decorations given men who have distinguished themselves in the service of their country.
Comments by Foy E. Wallace
Verse 16.
In verse sixteen a fourth name was inscribed on the Rider–King of Kings and Lord of Lords. This was the highest title to be conferred. It symbolized the position and power over all kings and rulers of all rank in the heathen world, all of whom must yield to the invincible Word of God. This stage of the vision was in repetition of Rev 11:15 : The kingdoms of this world are become the kingdoms of our Lord, and of his Christ. It was the sublime apocalypse of the conquering Lord, and his victorious church. The conquest of “the kingdoms of this world” was spiritual, not literal; and it was to be accomplished by the spread of the gospel and expansion of Christianity over the heathen world, as stated in Mat 24:31 and as prophesied in the second Psalm.
The names and insignia attached to the Rider comport with the Psalm prophecy and with all the divine offices of the Christ Rider. His insignia were: the white horse, the diadems, the blood-dipped garments, the flaming eyes, and the inscribed name, unknown to men. His divine works were: to judge, to wage war, t o smite with a verbal sword, to tread the winepress of God’s wrath, and to rule with the inflexible iron rod of the inexorble law of the Christ.
Rev 19:16. And he hath on his garment and on his thigh a name written, King of kings, and Lord of lords. The name mentioned in Rev 19:12 was probably written on the forehead. The place of this name is different. It seems to have been written on the garment where it covers the thigh to which the sword is bound (Psa 45:3). For the name itself comp. chap. Rev 17:14. What was there indicated in prophecy is here realized. The warfare of the Lord is ended: All kings shall fall down before Him: all nations shall serve Him(Psa 72:11).
Verse 16
On his thigh; at his thigh; that is, upon the hilt of his sword.
19:16 {16} And he hath on [his] vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.
(16) The name agreeing to Christ according to the former qualities, expressed after the manner of the Hebrews.
The robe is a symbol of majesty, and the thigh suggests power. Evidently the name appeared on the part of Christ’s robe that covered His thigh, which would be most conspicuous. This interpretation takes the "and" (Gr. kai) ascensively, meaning "even," specifying the location of the name more exactly. The title "King of kings" is one that Persian and later rulers of empires ascribed to themselves (cf. Ezr 7:12), but only the Messiah qualifies for it in its true sense (cf. Deu 10:17; Dan 4:37 LXX). [Note: Moffatt, 5:468-69; Wall, p. 229.]
People living on earth at the time of the Second Coming will see Jesus Christ return (Mat 24:30). The more important passages on the second coming of Christ are Deu 30:3; Psalms 2; Isa 63:1-6; Dan 2:44-45; Dan 7:13-14; Matthew 24-25; Mark 13; Luke 21; Act 1:11; Rom 11:26; 1Th 3:13; 1Th 5:1-4; 2Th 1:7 to 2Th 2:12; 2Pe 2:1 to 2Pe 3:17; Jud 1:14-15; and Rev 1:7; and Rev 19:11-21. [Note: For a concise review of the major revelation in each of these passages, see John F. Walvoord, "Christ’s Coming to Reign," Bibliotheca Sacra 123:491 (July-September 1966):195-203.] What a contrast this coming is with the Lord Jesus’ first coming: as a baby, in humility and obscurity, riding a donkey into Jerusalem rather than a horse, coming to die rather than to reign.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
CHRIST THE KING OF KINGS AND LORD OF LORDS
1.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Church Pulpit Commentary
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Abbott’s Illustrated New Testament
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)