Revelation 19:13

19:13 He wore a robe dipped in blood: This description may refer to (1) the blood of Christ’s enemies, signifying his total victory (Isa 63:2-4); or (2) Christ’s sacrificial death for humanity (Rev 1:7). • The Word of God is John’s distinctive designation for Jesus (see John 1:1, 14).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rev 19:13 . “Dipped in blood” ( i.e. , the blood of his foes): from the “crimsoned garments” of Yahveh in Isa 63 .; cf. also Rev 19:15 with “I have trodden the wine-press.… Yea, I trod them in mine anger ( κατεπάτησα αὐτοὺς ἐν θυμῷ μου ), and trampled them in my fury,” etc. Add Targ. Palest, on Gen 49:11 , “How beauteous is the King Messiah! Binding his loins and going forth to war against them that hate him, he will slay kings with princes, and make the rivers red with the blood of their slain, and his hills white with the fat of their mighty ones, his garments will be dipped in blood, and he himself like the juice of the wine-press.” The secret name denotes his superiority to all appeals; it indicates that the awful and punitive vigour of his enterprise made him impervious to the invocations of men. This is no Logos who dwells among men to give light and life; it is a stern, militant, figure of vengeance attacking the rebellious. Hence his name is mysterious; for “the identity, or at least the close connection between a thing and its name, not only makes the utterance of a holy name an invocation which insures the actual presence of the deity invoked, it also makes the holy name too sacred for common use or even for use at all” (Jevons’ Introd. Hist. Relig. 361). The passage reflects certain phases of later messianic belief in Judaism, which had been tinged by the Babylonian myth of Marduk, Ea’s victorious son, to whom divine authority was entrusted. Marduk’s triumph was explained by Babylonian theologians as caused by the transference to him of the divine Name (so Michael, En. 69:14). 13 b may be a Johannine gloss upon the unknown name of Rev 19:12 ( cf. Phi 2:9-10 ), under the influence of passages like Heb 4:15 , Sap. 18. (“Thine all-powerful Logos leapt from heaven out of the royal throne, as a stern warrior into the midst of the doomed land, bearing the sharp sword of Thine unfeigned commandment”), and Enoch xc. 38 ( cp. however Beer, ad loc ). κέκληται , perf. of existing state, “the past action of which it is the result being left out of thought” (Burton, 75). If the above explanation of the mysterious name be correct, the author’s idea was evidently forgotten or ignored by some later editor or copyist of the Johannine school, who inserted this gloss in order to clear up the obscure reference, and at the same time to bring forward the transcendent name widely appropriated by that school for Christ in a pacific and religious sense (so nearly all critical editors). In any case the two conceptions of the Apocalypse and the Fourth gospel have little or nothing in common except the word. But the introduction of this apparently illogical sequence between 12 and 13 might be justified in part by E. B. D. 94, “I am he that cometh forth, advancing, whose name is unknown; I am Yesterday, and Seer of millions of years is my name”. The application of such titles to Jesus certainly gives the impression that these high, honourable predicates are “not yet joined to his person with any intrinsic and essential unity” (Baur); they are rather due to the feeling that “Christ must have a position adequate to the great expectations concerning the last things, of which he is the chief subject”. But their introduction is due to the semi-Christianised messianic conceptions and the divine categories by which the writer is attempting to interpret his experience of Jesus. Backwards and forwards, as pre-existent and future, the redeemer is magnified for the prophet’s consciousness.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

vesture dipped in blood-- Isa 63:2 is alluded to here, and in Rev 19:15, end. There the blood is not His own, but that of His foes. So here the blood on His "vesture," reminding us of His own blood shed for even the ungodly who trample on it, is a premonition of the shedding of their blood in righteous retribution. He sheds the blood, not of the godly, as the harlot and beast did, but of the blood-stained ungodly, including them both.

The Word of God--who made the world, is He also who under the same character and attributes shall make it anew. His title, Son of God, is applicable in a lower sense, also to His people; but "the Word of God" indicates His incommunicable Godhead, joined to His manhood, which He shall then manifest in glory. "The Bride does not fear the Bridegroom; her love casteth out fear. She welcomes Him; she cannot be happy but at His side. The Lamb [Rev 19:9, the aspect of Christ to His people at His coming] is the symbol of Christ in His gentleness. Who would be afraid of a lamb? Even a little child, instead of being scared, desires to caress it. There is nothing to make us afraid of God but sin, and Jesus is the Lamb of God that taketh away the sin of the world. What a fearful contrast is the aspect which He will wear towards His enemies! Not as the Bridegroom and the Lamb, but as the [avenging] judge and warrior stained in the blood of His enemies."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. He was clothed with a vesture dipped in blood] To show that he was just come from recent slaughter. The description is taken from Isa 63:2-3, where Judas Maccabaeus, or some other conqueror, is described.

The Word of God.] Written in the Targum, and in other Jewish writings, מימרא דיי meimera daiya, "the word of Jehovah;" by which they always mean a person, and not a word spoken. See Clarke on Joh 1:1, &c.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

13. vesture] Or, cloak: it is the outer garment that is so described.

dipt in blood] There is almost equal authority for this reading, “dipped,” or “dyed,” and for “sprinkled.” Either is almost equally supported by the language of Isa_63:1; Isa_63:3, “With dyed garments … their blood shall be sprinkled upon My garments.” The reference to that passage is unquestionable, and so the primary meaning must be, as there, to describe the Conqueror as stained with the blood of His enemies. But no doubt it is legitimate for the Christian to remember, in interpreting both passages, that the way that Christ overcomes His enemies is by shedding, not their blood, but His own.

The Word of God] The only place in Scripture (unless Heb_4:12 be so interpreted, which is not probable) where this exact phrase is used of the personal Word, the Son of God. But of course the use of “the Word” in St Joh_1:1 is the same in principle and meaning.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he was clothed with a vesture dipped in blood,.... Either in his own, by which he became the Saviour of his church and people; or else in the blood of his saints, he now comes to avenge; or rather in the blood of his enemies, with which he appears as stained, before the battle is fought, the victory being sure, and their slaughter unavoidable: the metaphor is taken from persons treading in a winepress, whose garments are stained with blood of grapes; see Rev 19:15. Here may be also an allusion to the Roman general's vesture, which was sometimes purple or scarlet, in which he fought, as did Lucullus (s).

And his name is called the Word of God; the name of Christ, often used by John in his Gospel, epistles, and in this book, Joh 1:1 Jo1 1:1. Of the signification, reason, and import of this name; see Gill on Joh 1:1. The reason why he is called by it here may be partly to express his greatness, glory, and majesty, this being a name which principally belongs to him, is a person, as the Creator of all things, and as previous to his incarnation; and partly because all the promises of God in his word, and which are all yea, and amen in Christ, will be now shortly fulfilled.

(s) Alex. ab Alex. Genial. Dier. l. 1. c. 20.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13 And he was clothed with a vesture dipped in blood: and his name is called The Word of God.

Ver. 13. Dipped in blood] In the blood of his enemies, as a victor returning from a huge slaughter. Caesar is said to have taken prisoner one million of men, and to have slain as many; Mahomet I (emperor of the Turks), to have been the death of 800,000 men; Seanderbeg, to have slain 800 Turks with his own hand. But our Conqueror shall outdo all these; when he shall tread them in his anger, and trample them in his fury; and their blood shall be sprinkled upon his garments, and he will stain all his raiment, Isa 63:3.

The word of God] Joh 1:1; Joh 1:7. Hereby it appears that this was John the Evangelist that wrote this book. Idiotismus Ioannis. (Pareus.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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. See the notes on that passage.

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 Ὁ λόγος τοῦ Θεοῦ Ho logos tou Theou, or “the Logos of God.” That is, this is his unique 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, see the notes on Joh 1:1. The reader also may consult, with great advantage, an article by Prof. 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:

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Sprinkled with blood, &c. Which betokens the carnage made among his enemies.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

And he was clothed with a vesture dipped in blood; either to denote that he was he who redeemed us by his blood; or rather, to signify that he was now coming forth to shed the blood of his enemies, both in vindication of his own honour and glory, or of his people; in which notion it also agrees with Isaiah’s vision of him, Isa 63:1-3; Their blood shall be sprinkled upon my garments, and I will stain all my raiment.

And his name is called The Word of God:

See Poole on "Joh 1:1". He is also called the Word, Rev 1:2, a name given him hardly by any except this apostle.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

13. A vesture dipped in blood—The allusion may be to Isa_63:1-2, where a warrior comes from Bozrah, with garments “dyed,” that is, “sprinkled,” with blood. But here the word dipt, βεβαμμενον, suggests that there may be an allusion to his own atoning blood. This view lies in close connexion with his gospel name next given, and with the white raiment of the armies, next verse.

His name—Known to the world as his gospel name.

Word of God—The incarnate expression to men of the divine nature. Hence a name of truth, of revelation, and of salvation. And so our John says in his Gospel, Rev_1:14, “The Word was made flesh, and dwelt among us… full of grace and truth.”

The armies— Namely, of martyred, disembodied spirits; the souls once under the altar, Rev_6:9-11; then, on Mount Zion, with the Lamb, Rev_14:1-5 : next, here; and finally, as the souls of Rev_20:4.

Fine linen—The righteousness of the saints, Rev_19:18.

White—The leader is arrayed in red; the armies are in white. They are whitened by his crimson. They bear no carnal armour; they are the white warriors for purity and peace.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And he was clothed with a vesture dipped in blood; and he is arrayed in a garment, etc. The idea here is evidently derived from Isa_63:3, "I have trodden the wine press alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury: and their blood shall be sprinkled upon my garments, and I will stain all my raiment" (cf. ver. 15). Probably the similarity of this passage has caused the reading, "sprinkled with blood," which is found in a few manuscripts. In the original passage in Isaiah, the blood is doubtless the blood of his enemies; but it is possible that there is here a reference to the blood of Christ himself, which he shed in his warfare with Satan. And his Name is called The Word of God. Only in St. John"s writings does this title appear a strong argument in favour of his authorship of the Apocalypse. (cf. Joh_1:1 1Jn_1:1) This cannot be the "name" of ver. 12, which, as there explained, is unknown. This Name, the Word of God, is appropriately used when he is going forth to judgment.

Intense earnestness of being.

"Clothed in a vesture dipped in blood." What was the "blood" that dyed the robes of the illustrious Chieftain? Not that crimson fluid that streams from the veins of slaughtered men. It may be regarded

I AS A SYMBOL OF HIS OWN AGONIZING EARNESTNESS. In Gethsemane it is said that he "sweated great drops of blood." It was earnestness. The man who wrote the Epistle to the Hebrews speaks of those who have not resisted unto blood, "striving against sin." There is moral blood the blood of intense earnestness.

II AS A SYMBOL OF THE MORTAL ENMITY OF HIS FOES. During the three years of his public ministry they thirsted for his blood. "His blood be upon us." It is characteristic of the enemies of the Church in all ages that they seek his destruction the destruction of his character, his influence, himself.

Our great Leader does not prosecute his grand campaign against evil in a cold, mechanical, professional manner, but with the earnestness of "blood. D.T.

The Word of God.

"The Word of God." The infinite Father has spoken two great words to his intelligent family. One word is nature. "The heavens declare his glory," etc. The other word is Christ. He is the Logos. The latter word is specially addressed to fallen humanity, and is a soul-redeeming word. In relation to this Word the following things may be predicated. He is

I THE WORD OF ABSOLUTE INFALLIBILITY. Conventionally, men call the Scriptures the Word of God. Mere traditional believers assert their infallibility. The best, however, that can be said concerning that book is that it contains the Word of God. It is not the Divine jewel, but the human chest. Christ is the Word itself, absolutely true, the Bible. He is the Word. By him every word, whether oral or written, written in whatever form, language, style, or book, is to be tested, whether true or false. "No man hath seen the Father at any time:" nor Moses, or the prophets, or the evangelists, but "the only begotten Son, who is in the bosom of the Father, he hath revealed him." Let us, therefore, reject all words, wherever we find them, if they agree not with the spirit, character, and aim of Christ.

II THE WORD OF EXHAUSTLESS SIGNIFICANCE. There are faculties and possibilities in him, ideas, purposes, and susceptibilities in him that will take ages upon ages without end fully to develop. "In him dwells all the fulness of God." In this he meets the law of mind, which bids it ever to search after the new and the fresh.

III THE WORD OF ALMIGHTY POWER. The character of a word is determined by the character of the mind that utters it. Weak minds utter weak words; strong minds, vigorous words. The words of some are as empty as the wind; others are as vigorous as electricity; they shatter the mountains and shake the globe. Christ, as the Word, is Almighty. He has not only created Christendom, but by him were "all things created.

IV THE WORD OF UNIVERSAL INTERPRETABILITY. Even the written words that make up what we call the Bible are frequently uninterpretable. Hence their renderings and meanings are constantly fluctuating, and often contradictive. But here is a word that stands forever same yesterday, and today, and forever." This Word is a life. A life a child can interpret; and the greater the life of a man, the more generous, truthful, loving he is, the more readily a child can read and understand him. Hence no life is so interpretable as Christ"s life. D.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And he is clothed in a vesture dipped in blood - The blood of the enemies he hath already conquered. Isaiah lxiii, 1, &c.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

13. He is arrayed in a garment sprinkled with. See Revision. The word in the best Greek MSS. is not Bebammemnon (“dipped”), but “sprinkled.” The usual idea is that the sprinkled blood is that of his conquered enemies. I believe that the thought is the sprinkling of his own blood, the blood through which he conquers.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

13. βεβαμμένον with AB2 1; Tisch[727] περιρεραμμένον with א* (latt. aspers., conspers., spars.). אcc περιρεραντισμένον, P ῥεραντισμένον. W. H[728] propose ῥεραμμένον.

[727] Tischendorf: eighth edition; where the text aud notes differ the latter are cited.

[728] H. Westcott aud Hort.

13. βεβαμμένον. See crit. note. There is nothing to suggest either βεβαμμένον, ῥεραντισμένον, or ῥεραμμένον in Isa 63:1; Isa 63:3, LXX.: the Hebrew would suggest both, “Theodotion” at any rate the latter: whichever be the original reading the other is probably an additional reference to Isaiah: for until there was a system of something like chapters and verses, marginal or interlinear quotations had to serve the purpose now served by marginal references. In Isaiah the Conqueror is described as stained with the blood of His enemies. If this decides the primary meaning here, it is legitimate for the Christian to remember, in interpreting both passages, that the way that Christ overcomes His enemies is by shedding, not their blood, but His own. Moreover in Isaiah the Redeemer and champion of Israel is the Father rather than Christ: so that, as the figure has certainly received some change in its application, it is unobjectionable to suppose a direct reference to the Passion. If so, as this passage obviously refers back to the vision of the Man Child, it would be impossible to regard that vision as purely Jewish.

ὁ Λόγος τοῦ Θεοῦ. The only place in Scripture (unless Heb 4:12 is to be so interpreted, which is not probable) where this exact phrase is used of the personal Word, the Son of God. But of course the use of “the Word” in St Joh 1:1 is the same in principle and meaning.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Dipped [βεβαμμενον] . The readings differ; some giving rJerantismenon sprinkled, others perirerammenon sprinkled round. Rev., sprinkled. Compare Isa 63:2, 3.

The Word of God [ο λογος του θεου] . This name for our Lord is found in the New Testament only in the writings of John. It is one of the links which connects Revelation with John's other writings. Compare Joh 1:1 - 14; 1Jo 1:1. Some object to this on the ground that, in the Gospel of John, the term is used absolutely, the Word, whereas here it is qualified, the Word of God, which the Evangelist nowhere employs, and in 1Jo 1:1, the Word of life. But, as Alford observes : "It may be left to any fair - judging reader to decide whether it be not a far greater argument for identity that the remarkable designation oJ Logov the Word is used, than for diversity, that, on the solemn occasion described in the Apocalypse, the hitherto unheard adjunct of God is added." The idea of God which is represented here, underlies the absolute term the Word in Joh 1:1. It is further urged that in the Gospel oJ Logov is applied to the prehistoric Christ, while in this passage it is applied to the historic Christ. But the Dame of the historic Christ is that referred to in ver. 12, not in ver. 13. It is the name "which no one knoweth but He Himself," expressing the character of His whole redeeming work. The name in ver. 13 is that which belongs originally and essentially to Him.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.