15 which in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords;
*Minor differences ignored. Grouped by changes, with first version listed as example.
Which in his seasons he will show We are commonly hasty in our wishes, and not far from prescribing a day and hour to God, as if we should say, that he must not delay to perform anything that he has promised; and for that reason the Apostle takes an early opportunity of restraining excessive haste, by expecting the coming of Christ. For that is the meaning of the words, "which in his seasons he will show." When men know that the proper time for anything is not fully come, they wait for it more patiently. How comes it that we are so patient in bearing with the order of nature, but because we are restrained by this consideration, that we shall act unreasonably, if we struggle against it with our desires? Thus we know, that the revelation of Christ has its appointed time, for which we must wait patiently. The blessed and only Prince Those splendid titles are here employed in exalting the princely authority of God, in order that the brilliancy of the princes of this world may not dazzle our eyes. And such instruction was, at that time, especially necessary; for by how much all kingdoms were then great and powerful, by so much were the majesty and glory of God thrown into the shade. For all that governed the kingdoms of the world not only were deadly enemies of the kingdom of God, but proudly mocked at God, and trampled his sacred name under their feet; and the greater the haughtiness with which they despised true religion, the more happy did they imagine themselves to be. From such an aspect of things who would not have concluded that God was miserably vanquished and oppressed? We see to what a pitch of insolence Cicero rises against the Jews on account of their humbled condition, in his oration for Flaccus. When good men see that the wicked are puffed up with prosperity, they are sometimes cast down; and therefore Paul, for the purpose of withdrawing the eyes of the godly from that transitory splendor, ascribes to God alone "blessedness, principality, and kingly power." When he calls God the only prince, he does not overthrow civil government, as if there ought to be no magistrates or kings in the world, but means that it is He alone who reigns from himself and from his own power. This is evident from what follows, which he adds by way of exposition, -- King of kings, and Lord of lords The sum of it is, that all the governments of the world are subject to his dominion, depend upon him, and stand or fall at his bidding, but that the authority of God is beyond all comparison, because all the rest are nothing as compared with his glory, and while they fade and quickly perish, his authority will endure for ever.
Which in his times he shall show - Which God will reveal at such times as he shall deem best. It is implied here that the time is unknown to people; see the notes on Acts 1:7.
Who is the blessed and only Potentate - God, who is the ruler over all. The word used here - δυνάστης dunastēs - means one who is "mighty" Luke 1:22, then a prince or ruler; compare Acts 8:27. It is applied here to God as the mighty ruler over the universe.
The King of kings - Who claims dominion over all the kings of the earth. In Revelation 7:14, the same appellation is applied to the Lord Jesus, ascribing to him universal dominion.
Lord of lords - The idea here is, that all the sovereigns of the earth are under his sway; that none of them can prevent the accomplishment of his purposes; and that he can direct the winding up of human affairs when he pleases.
Which in his times he shall show - Jesus will appear in the most proper time; the time which the infinite God in his wisdom has appointed for the second coming of his Son.
The blessed and only Potentate - Δυναστης, Potentate, is applied to secular governors; but none of these can be styled ὁ μακαριος και μονος, the happy and only One; ὁ Βασιλευς των βασιλευοντων, the King of kings, or the King over all kings; and Κυριος των κυριευοντων, the Lord over all lords or rulers. These are titles which could not be given to any mortals. This is made more specific by the verse following.
Ὁ μακαριος και μονος Δυναστης, ὁ Βασιλευς των βασιλευοντων, και Κυριος των κυριευοντων.
The supreme Being is also styled the King of kings, and the Blessed, by Aeschylus in his tragedy of the Supplicants: -
Αναξ ανακτων, μακαρων
Μακαρτατε, και τελεων
Τελειοτατον κρατος.
Ver 520. Ed. Porson.
"O King of kings! most Blessed of the blessed! most Perfect of the perfect!"
Which in his times he shall shew, [who is] the (f) blessed and only Potentate, the King of kings, and Lord of lords;
(f) He combines many words together for one purpose: by which he confirms the power of God, which if we trust steadfastly in, we will not be moved out of our position.
Which in his times he shall show,.... For though the time of Christ's appearing is unknown, yet the thing itself is certain; God will bring it about, and make it manifest in his own time, in the time that is fixed and appointed by him; and which is only known unto him, and which he keeps in his own power, and has reserved in his own breast:
who is the blessed; the Syriac version reads, "the blessed God"; who is blessed in himself, in his Son and Spirit, in the perfections of his nature; who is God all-sufficient, has enough in himself for himself, and for all his creatures; who is the fountain and the author of all blessedness, temporal, spiritual, and eternal, which any of them are, or shall be possessed of:
and only Potentate; or Governor of the whole world, which can be said of none but himself: he is the Governor among the nations, and over all the nations of the earth; his kingdom rules over all other kingdoms; and he has his power and government from himself, whereas all other potentates have their power from him, as follows:
the King of kings, and Lord of lords; from whom they receive their sceptres, crowns, and kingdoms; by whom they reign, and are continued in their power; for he sets up kings, and removes kings at his pleasure, and to him they must be accountable for all their administrations another day; and at present they are under his influence, and at his control; he has their hearts, and their counsels, as well as kingdoms, in his hands, and under his overruling providence; and causes all to answer his wise and eternal purposes. These titles are used by the Jews, who style him, , "Lord of all lords, King over all kings" (s). The same name is given to Christ, Revelation 19:16 which shows him to be equal with the Father.
(s) Zohar in Numb. fol. 100. 2.
in his times--Greek, "His own [fitting] times" (Acts 1:7). The plural implies successive stages in the manifestation of the kingdom of God, each having its own appropriate time, the regulating principle and knowledge of which rests with the Father (1-Timothy 2:6; 2-Timothy 1:9; Titus 1:3; Hebrews 1:1).
he shall show--"display": an expression appropriate in reference to His "APPEARING," which is stronger than His "coming," and implies its visibility; "manifest": make visible (compare Acts 3:20): "He" is the Father (1-Timothy 6:16).
blessed--in Himself: so about to be the source of blessing to His people at Christ appearing, whence flows their "blessed hope" (1-Timothy 1:11; Titus 2:13).
only-- (John 17:3; Romans 16:27; Revelation 15:4).
King of kings--elsewhere applied also to Jesus (Revelation 1:5; Revelation 17:14; Revelation 19:16).
Which - Appearing. In his own times - The power, the knowledge, and the revelation of which, remain in his eternal mind.
*More commentary available at chapter level.