Exegetical and Hermeneutical Commentary of Revelation 19:1

After these things ( ). Often when a turn comes in this book. But Beckwith is probably correct in seeing in 19:1-5 the climax of chapter Re 18. This first voice (verses Rev 19:1; Rev 19:2) (as it were great voice of much multitude) is probably the response of the angelic host (Rev 5:11; Heb 12:22). There is responsive singing (grand chorus) as in chapters Rev 19:4; Rev 19:5.

Saying (). Present active participle of , genitive plural, though is genitive singular (collective substantive, agreement in sense).

Hallelujah (). Transliteration of the Hebrew seen often in the Psalms (LXX) and in III. Macc. 7:13, in N.T. only in Rev 19:1; Rev 19:3; Rev 19:4; Rev 19:6. It means, “Praise ye the Lord.” Fifteen of the Psalms begin or end with this word. The Great Hallel (a title for Ps 104-109) is sung chiefly at the feasts of the passover and tabernacles. This psalm of praise uses language already in 12:10.

Fuente: Robertson’s Word Pictures in the New Testament

Hallelujah [] . Hebrew. Praise ye the Lord. Only in Revelation and in this chapter. Fifteen of the Psalms either begin or end with this word. The Jewish anthem of praise (Psalm 104 – 109), sung chiefly at the feasts of the Passover and of Tabernacles, derived its title of the Great Hallel from the frequent use of that phrase.

Honor. Omit. On the doxologies in Revelation, see on ch. Rev 1:6.

Fuente: Vincent’s Word Studies in the New Testament

(Parenthetical Rest) v. 1-19 THE FOUR ALLELUIAS v. 1-6

Note: see also Introduction Revelation

1) “And after these things,” (meta tauta) “After these desolation plagues and woes, perpetual woes of desolation,” were divinely disclosed against and upon Babylon, the great whore-center-city, and upon the Babylon beast, Gentile Empire. The seals and trumpets and vials and Great tribulation are all over now.

2) “I heard a great voice of much people in heaven,” (ekousa hos phone megalen ochlon pollou en to ourano) “I heard a sound similar to a much (huge) crowd in heaven,” in unison shouting, crying praises aloud, Rev 11:15; Rev 18:20. These witnesses had been giving sanction to God’s judgment on wicked Babylon.

3) “Saying, Alleluia,” (legonton hallelouia) “Saying repeatedly, hallelujah! hallelujah, hallelujah!” meaning, praise Jehovah God!” Praise Him! Praise Him! Praise Him! For four things as follows:

4) “Salvation,” (he soteria) “Because (of the) Salvation,” the deliverance, they had from that of Babylon, “To them who look for him” he shall appear “without sin,” sins’ judgment, unto salvation or deliverance; It is profitable to look for his coming, dangerous to deny it, Heb 9:28; Luk 21:34-36.

5) “And honor,” (kai he doksa) “And because (of the) glory,” glory due him who saved or delivered them from the doom, that Babylon received, Rev 4:11; Rev 7:9-12; Rev 11:15.

6) “And power,” (kai he dunamis) “And because of the dynamic power; Rev 12:10.

7) “Unto the Lord our God,” (tou theou hemon) “Of our God,” the God we have believed, trusted, obeyed, and served, because he reigns, Rev 19:6. What a delightful doxology as a prelude to the marriage of the Lamb! 2Co 11:2.

Fuente: Garner-Howes Baptist Commentary

THE FALL OF MYSTICAL BABYLON

Rev 17:1 to Rev 19:8

ONCE more it devolves upon us to present an unattractive subject, namely, Mystical Babylon. Chapters 17 and 18 are also included in the inspired picture of the last days and the judgments to come.

When Christ performed the miracle of changing water into wine, He illustrated a principle that will be found running through all Divine conduct, namely, that of keeping the best till the last.

It would be a wearisome task indeed to listen to the sounding of these trumpets, to watch the unequal warfare of righteousness, to behold the dragon, the beast and the false prophet, to look upon the out-pouring of the seven vials, to study the character of Mystical Babylon, if with the preview of these things, one came to an end. But, as the traveler is repaid for crossing the valley, by the beauties of the mountain side, and the outlook from the mountain height, so the student of Revelation will quickly forget the darkness that envelopes the whole world, under the dragons reign, when lo, that dragon is cast down, his entire following overthrown once for all, and the Son of God is seated in the place of universal power.

But, as one who studies these chapters will see, that day lies beyond the rise and fall of Babylon. I propose, therefore, four questions, touching the content of these chapters (Rev 17:1 to Rev 19:8).

What is meant by Mystical Babylon? Will ancient Babylon be rebuilt? What will be the nature of Babylons fall? And what will be some of the effects of that fall?

WHAT IS MEANT BY MYSTICAL BABYLON?

This question can best be answered by a study of the text and a comparison with other Scriptures.

The first thing that impresses one is, the figure of the fallen woman.

And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters:

With whom the kings of the earth committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication.

So he carried me away in the Spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns?

Every reader of the Book of Revelation must be impressed with the personnel of the great leaders in this coming conflict. On the one side, we have Godthe Father, Christthe Son, the Bride or True Churchincarnating the Spirit, angels Prophets, Apostles and saints; on the other hand we have the dragon, the antichrist, the false prophet, the fallen woman, and all evil spirits.

It is a volume of contrasts because preparation for the final conflict is rapidly making. As the dragon stands over against God; as the antichrist opposes the true Christ; as the false prophet attempts to undo all the results of faithful Prophets, so this fallen woman is the antithesis of the Faithful Spouse.

You will remember that, by comparing Scripture with Scripture, we found that bride to be nothing other than the true peopleChurch of God, who, in the process of time, is to be wedded to the Son. If that figure signified the Church, and illustrated all worship rendered in spirit and in truth, this fallen woman is an equally adequate expression of all false worship, wherever found and in whatever form. As long ago as Zachariahs time, Gods Prophets were privileged a vision of this deceiver to come. She was not only pictured in the fifth chapter of that volume, seventh verse, following, as a, woman that sitteth in the midst of the ephah, but ere the Prophet concludes, he locates her in ((the land of Shinar, or of Babylon. If, years ago, one had asked me the meaning of this harlot figure, I should have answered, with a good degree of confidence, the Papacy. But, I am quite convinced that such an answer would have been incomplete, notwithstanding the eminence of certain scholars who have given it.

False worship was born when Cain brought the fruits of the ground; but even he made an offering to the Lord. It remained for Nimrod, in the plains of Shinar, to erect a shrine that disregarded God altogether, and introduced a religion which sought to dethrone the Most High, and give His seat of authority to another.

They called their endeavor, Babel or Babylon confusion. And there the woman of this text, or false worship, begins her history. From that point on, you will find God characterizing as harlotry, and whoring, inventions of men that rejected Him and worshipped at another shrine. See Psa 106:39; Jer 2:20; Jer 3:2; Jer 11:15; Jer 13:27; Eze 16:13-15; Eze 20:29-30; Eze 23:2-8; Hos 4:18; Hos 5:1-4. Every one of these passages is in perfect line with Rev 17:1-5.

If a fallen woman is Satans agent for the downfall and destruction of enticed men, so a false worship is the surest path to sorrow and even hell, for its patron souls. Every such a false worship, from Nimrods day, has consorted with the wicked world.

Every such a worship has been pleased to receive support from the political state, or the scarlet colored beast, having seven heads and ten horns.

Every such a worship has delighted to array itself in purple and scarlet, to bedeck its altars with gold, and adorn its subjects with precious stones and pearls.

Every such a worship has feasted itself on the blood of the saints, and delighted to empty the veins of the martyrs of Jesus.

In all of these things, Papacy has had her part! She has consorted with worldliness of every form. The sale of indulgences has not been her exceptional behavior. She has ridden upon the back of every political power that she could bridle to her profit. The scarlet-colored beasts of Italy, France, Spain, the South American Republics, many Isles of the sea, have had to carry her: even Europe, England and North America have contributed their millions toward her unholy support.

She has arrayed herself in purple and scarlet, bedecked herself with gold and precious stones and pearls. And it is estimated that not less than fifty millions of martyrs have had to shed their blood to satiate her inhuman thirst.

And yet, the woman of this text is not wholly accounted for by the Roman church. Buddhism, Confucianism, Shintoism, Mohammedanism, and every other false ism of the ages down to the Fetishism of the Dark Continent, and Modernism of civilized countriesall of them have contributed their share to the character of this mother of harlots and abominations of the earth. And wherever you find a man, or a company of men;an individual or an organization, that is attempting to dethrone God, to overturn His altars, and to end His worship, as in present-day university teaching, there you have a child of this strumpet of the centuries.

I read once Count Tolstois book entitled, What is Art, in which he quotes from an American volume, published in Chicago, by Ragner Red-beard. His subject is, The Survival of the Fittest, or The Philosophy of Power. And, Tolstoi says, The substance of his volume is to the effect that to measure goodness by the false philosophy of the Hebrew Prophets and weepful Messiahs is madness. Right is not the offspring of doctrine, but of power. All laws, commandments, or doctrines as to not doing to another what you do not wish done to you, have no inherent authority whatever, but receive it only from the club, the gallows, and the sword. A man, truly free, is under no obligation to obey any injunction, human or Divine. Obedience is the sign of the degenerate. Disobedience is the stamp of a hero. Men should not be bound by the moral rules invented by their foes. The whole world is a slippery battlefield. Ideal justice demands that the defeated should be exploited, emasculated, and scorned. The free and brave may seize the world. And, therefore, there should be eternal war for life, for land, for love, for women, for power, and for gold. The earth and its treasures is booty for the bold.

That was the boldest putting of this doctrine that we had seen in print to that time. It far exceeds the late Senator Ingalls infamous declaration that political righteousness is an iridescent dream, and that the Ten Commandments have no place in politics. Such expressions are as common now as atheism and communism.

That is the spirit that accounts for every false shrine ever erected in the world; for every rejection of God; for every repudiation of His authority; for all antagonism to His Holy Word. That is the spirit that has animated and increased the life and power of that false faith which is represented by the text of this night, under the figure of a fallen woman, whose fornications have corrupted the earth; whose drunkenness has been shared by all of her consorts; whose gay clothing has eloquently declared her evil purpose; and whose jeweled fingers have delighted and still delight to shed the blood of saints. Write upon her forehead, Babylon. Mark the meaning of the word, confusion ! and remember where she was born, in the plains of Shinar, with Nimrod, the rebel, for her earthly father; and the dragon of the pit her spiritual ancestor, and I believe you have what is meant by the first verses of this 17th chapter of Revelation.

WILL ANCIENT BABYLON BE REBUILT?

To raise this question must strike many as strange, and may impress some as fanciful in the extreme. When, about thirty years ago, W. E. Blackstone, that great student of prophecy, suggested this to me, as the meaning of certain sentences in this seventeenth chapter, I confess it seemed then to savor of the fanciful, and I said to myself, speculative!

But up to that time, I had given little thought to the subject, and so was not fitted to form a definite opinion. Even now, I prefer, rather, to set you studying the subject, than to assert, dogmatically, my own conclusions concerning it. There are three lines of argument that look toward a possible rebuilding of Babylon, so that the city to come will fill up the measure of what these chapters have to say concerning it.

First, the argument from this Scripture. If false worship be here referred to, it began its course at Babylon. The Nimrodism of that ancient city is in a very real sense the mother of all endeavors to dethrone God, defeat His Church, snatch the world away from His Son, and turn it over to Satan! And this Scripture declares that the beast, on which this woman is to sit, which is nothing else than the political power that shall be associated with this false worship, is to be located in that great city, which reigneth over the kings of the earth.

The angel who talks with John, explains the seven heads on this wise,

The seven heads are seven mountains, on which the woman sitteth.

And, there are seven kings: five are fallen, and one is, and the other is not yet come; * *

And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition.

And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast.

These have one mind, and shall give their power and strength unto the beast, etc.

At the time John wrote, there had been five great world empires, Babylon, Persia, Assyria, Greece, and Egypt. The sixth existed then, in the Roman Empire, and when it fell, it left no successor, since the sovereignty of the single man was at an end. But according to this prophecy, the seventh is yet to come, and when he comes, the antichrist will hold that office, and enjoy that distinction for a short period, with headquarters at Babylon, which shall then be worthy of the distinction, that great city, which reigneth over the kings of the earth.

The next argument is from prophecies yet to be fulfilled. If you have Hitchcocks Analysis of the Bible, look up the word Babylon, and see what is prophesied as to the greatness of this city. It will raise a question as to whether it has ever attained, as yet, to the fullness of Divine purpose; and, when you study the prophecies of its destruction, you will be impressed with the fact that they have never been perfectly fulfilled, and a day of judgment must yet await it. Read the 137th Psalm: in Isa 13:19-21 it is said,

Babylon, the glory of kingdoms, the beauty of the Chaldees excellency, shall be as when God overthrew Sodom and Gomorrah.

It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there.

But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there.

And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces.

Jeremiah also says, Babylon shall become heaps, a dwelling place for dragons, an astonishment, and an hissing, WITHOUT AN INHABITANT

These prophecies have never been fulfilled as yet. Babylon has had her great adversities, her earnests of judgment to come; but she has never been totally depopulated. Today there are more than ten thousand inhabitants there. The assurance that she is to have another and complete fall is found in Isa 13:6, where her final judgment is set at the day of the Lord, or at the time of the Second Coming.

But to me, the most effective argument, touching Babylons being rebuilt, has to do with the citys location and the spirit of our times. These are times when a great city is solely a question of commercial advantages. Seventy-five years ago the southwest shore of Lake Michigan was a mud hole; today, in many respects, it is the most mighty metropolis of America. The explanation is easy. Chicagos location accommodates commercial interests.

It has been urged, recently, that no city in the world could compete with Babylon in this respect. The earth does not know a more fertile soil than that which sweeps away from this center. The Euphrates is one of the great waterways of the earth, leading out to oceans that lave every shore.

W. P. Andrew, many years ago, wrote a volume on The Euphrates Valley Route to India, in which he declared that commercially, historically, and politically, the Euphrates valley route must yet affect the commerce and even the destinies of our race, and become the high-way of the commercial world. Other authors have urged the same. Sir Charles Napier declared that civilization would yet return and find its headquarters at Babylon, a revived Empire.

Seiss says, touching its becoming the first city of the world, There is no spot on earth so suited to the purpose. * * There all the great mercantile organizations could unite in one common center. And there is a disposition on the part of capital to organize, more and more, and to centralize and incorporate. Recent events make it seem possible that competitor may yet be an obsolete term, and a single corporation may control the markets and determine the prices of every material product. A few more Rothchilds, Rockefellers, and Morgans and we will be ready for the beast to appear; and take his place, and begin his reign over the marts of the eartha reign in which all those who will not receive a mark in their right hand, or in their foreheads, be they small or great, rich or poor, free or bond, will not be privileged to buy or sell.

There are those who, studying these conditions from a purely socialistic standpoint, reach the conclusion just announced, and write it out. Caesars Column is such a prophecy fifty years old.

The meaning of these modern movements is more suggestive still, because the Scriptures have anticipated them and told us what would be the end. Somewhere on the earth, there will necessarily be a chief commercial center which will have outstripped all other contestants, as Chicago has outrun the meanest Illinois village. Sometime, in the not distant future, corporate wealth with its centralizing tendency will have resolved itself into a single organization. That commercial organization and that city will dwell together. Should we be surprised to find the city located in the Euphrates valley, in Babylon, rebuilt; with the antichrist on the throne; with commerce for its animating spirit; and modernism for its religion?

Whatever may be the meaning of this Babylon, the prophecy touching her fall is full and clear, and I invite your attention to two other questions.

WHAT WILL BE THE NATURE OF HER FALL?

First of all, it will be sudden and unlooked for.

The description of her greatness is scarcely finished, when lo, John saw another angel come down from Heaven, * * And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.

When God gets ready, it doesnt take Him long to whelm the mightiest city. One day in 1871, Chicago was a prosperous metropolis, with every promise of permanence; the next morning it was in ashes, and her people in sackcloth. So with San Pierre and San FranciscoSodom repeated!

It will be complete and irremediable.

Her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord Gad who judgeth her.

The prosperity of a city is no sign of its security. If its commerce countenances sin, and its mortar is laid in innocent blood, no matter how deep they dig to place its foundations, it cannot stand.

Henry Ward Beecher, some sixty years ago, speaking of the communistic movement in Paris, said, There are hundreds that sit before me who have made their pilgrimage thither, who have dwelt in its palaces, who have strolled through its galleries with delight, who have admired its cleanliness, and who have marveled at the abundance of its resources for satisfying the rarest appetites and the most exquisite taste. Here was gayety that beat with dancing foot the hours almost around the year. Was there ever any place on earth so fashioned to make men gay, and genial, and happy, as Paris? Its government, its order, art, its science, its beautythe imagination teems with these elements which belonged to it; and now it is soaked with blood. Many of its fairest structures are smouldering in ashes. Thousands and tens of thousands of festering corpses lie along its streets. Multitudes of its people are in exile. More of them are dead; and many others wish they were dead. The scenes of the hideous French Revolution are enacted again.

But Paris recovered its equinimity. When Babylon goes down in death, and mourning, and famine, and fire, she will go, never to rise again, never to know another inhabitant.

That fall will mark the beginning of the end. In time, it corresponds with the opening of the sixth vialthe visitation of the sixth plague. You remember that when the sixth angel poured out his vial, the very waters in the great Euphrates dried up. A commentator says, Terrible mortality and famine would be the natural and inevitable result of the failure of that river to a city built upon it, and so dependent on its waters. All her shipping would thus be disabled. All the fertility of her gardens and surrounding country would be turned to dust and barrenness. The exposed and stagnant filth of so great a river, together with the decaying vegetation for the space of nearly 2,000 miles, would be a source of deadly pestilence, which no skill or power of man could abate or stay. With such a plague over all the place, all helpers would fear to approach; their markets would be unsupplied, their communication with the rest of the world (already so largely emptied and desolated by the march of the kings with their armies to the scene of battle against the Lamb) would be without avail. And thus black death and helpless want would stalk through every street, and highway, and lane, and alley of the whole city, and fill all the region round about with unexampled suffering, mourning, and horror.

WHAT WILL BE THE EFFECT OF HER FALL?

Three things. It will result in consternation to many. That day the antichrist will meet his defeat, or at least see the beginning of his end. We are told also that

the kings of the earth * * shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come.

And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more:

And saying, Alas, alas that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls!

For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off,

And cried * *, Alas, alas that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate.

The refrain of her consorts shall be in one hour! The very suddenness of it will smite them all with a consternation equal, at least, to the sorrows for which they alike are set.

It will illustrate Gods faithfulness in judgment.

There are men who call evil good, and good evil, and expect to escape the confusion that God has promised to such philosophers. This day will undo their teaching, and visit upon them the penalty of their conduct.

But last, and best of all, will be the effect of starting the hallelujahs of the holy. For it was after these things, John says,

I heard a great voice of much people in Heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God:

For true and righteous are His judgments: for He hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of His servants at her hand.

And again they said, Alleluia. And her smoke rose up for ever and ever.

And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia.

And a voice came out of the throne, saying, Praise our God, all ye His servants, and ye that fear Him, both small and great.

And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth.

Let us be glad and rejoice, and give honour to Him: for the marriage of the Lamb is come, and His Wife hath made herself ready (Rev 19:1-7).

Frederick W. Faber spake the truth when he said, True worship is something more than either the fear of God, or the love of Him; it is delight in Him. And I tell you that when Christ His Son, shall again appear on earth and shall take into His own hands the reins of power, and overthrowing iniquity, shall establish His sovereignty from sea even to sea, and from the river even unto the ends of the earth, then, those who love Him will prove their delight by praises that will wake the whole earth, and resound through the remotest Heavens.

I think I know what Thomas Kelly meant when he wrote,

Hark! ten thousand harps and voicesSound the note of praise above;Jesus reigns, and Heaven rejoices;Jesus reigns, the God of love;See, He sits on yonder throne;Jesus rules the world alone.

Jesus, hail! whose glory brightensAll above, and gives it worth:Lord of life, Thy smile enlightens, Cheers, and charms Thy saints on earth:When we think of love like Thine, Lord, we own it love Divine.

King of glory, reign forever;Thine an everlasting crown;Nothing from Thy love shall severThose whom Thou hast made Thine own;Happy objects of Thy grace, Destined to behold Thy face.

Saviour hasten Thine Appearing;Bring, O bring the glorious day, When the awful summons hearing, Heaven and earth shall pass away: Then, with golden harps well sing, Glory, glory to our King.

Fuente: The Bible of the Expositor and the Evangelist by Riley

THE MARRIAGE OF THE LAMB

Rev 19:1-21

A TRUE exposition of the 19th chapter of the Apocalypse would require some further words concerning the final overthrow of the enemies of Christthe dragon, the beast, and the false prophet, together with the multitude of their followers. But, inasmuch as we have had occasion to speak on that subject several times already, we will pass it without further comment, and give attention to the Marriage of the Lamb, which, after all, is the conspicuous theme of this study.

When any event elicits the Hallelujahs of the whole heavenly host, and gives all Gods servants, small and great, an occasion to join their voices in rejoicing and gladness, it is an event of supreme importance. And John declares that such will be the language of the heavenly host, and the rejoicing of all the redeemed, when at last it can be declared in truth, The Marriage of the Lamb has come.

In human life, perhaps no event excites the same emotions of joy, stirs to such depths the fountains of affection, and stimulates to such ardent hope, as that of matrimony. It is little wonder, then, that this symbol should have been selected to set forth the consummation of Christs promises to His Church, and of the Christians pledges to his Lord.

Truly, as Dr. A. B. Simpson said, The supreme event for which the ages are waiting, is the Marriage of the Lamb. The Bible is one long love-story; and redemption, a Divine romance.

Permit me to call attention to three of its more important suggestions, namely, The Wedding Party, The Meaning of the Marriage, The Grace of Provision for Guests.

THE WEDDING PARTY

This heavenly marriage will dispense with none of the fundamental events of a true wedding. As matrimony with us commonly means the calling together of certain relatives, friends, and associates of the contracting parties, so, in this marriage, the wedding party will appear, namely, the Groom, the Bride and the Guests.

Gods only Son will be the Groom. Touching this statement, there is universal consent. No matter from what standpoint a man studies the Book of Revelation, when he comes to this chapter he says, The Marriage of the Lamb, means the Groomship of the Everlasting Son.

The Lords relation to His people is often voiced under this figure of marriage. Hear Hosea,

I will betroth thee unto Me for ever; yea, I will betroth thee unto Me in righteousness, and in judgment, and in lovingkindness, and in mercies.

I will even betroth thee unto Me in faithfulness: and thou shalt know the Lord (Hos 2:19-20).

In the New Testament, when certain disciples of John came to Jesus saying, Why do we and the Pharisees fast oft, but Thy disciples fast not? Jesus answered, Can the children of the bridechamber mourn, as long as the bridegroom is with them?

He there plainly assumed this office as His portion. John the Baptist admitted this to be his Lords peculiar prerogative, saying to questioning disciples,

I am not the Christ, but that I am sent before Him.

He that hath the bride is the Bridegroom: but the friend of the Bridegroom, which standeth and heareth Him, rejoiceth greatly because of the Bridegrooms voice: this my joy therefore is fulfilled (Joh 3:28-29).

If there were need of further Scripture upon this point, one could appeal to Ezekiel, or remind his auditors of the parable of the ten virgins, of Pauls words to the Corinthians touching the obligation of the Church to keep itself as a chaste virgin unto Christ; of his Letter to the Ephesians, in which he speaks of earthly marriage as a symbol of Christs relation to His Church, etc., etc. But let the passages quoted suffice, and join with Laurenti

Rejoice, rejoice, believers!And let your lights appear;The shades of eve are thickening, And darker night is near;The Bridegroom is arising, And soon He will draw nigh;Up! pray and watch and wrestle!At midnight comes the cry.

The Bride is the translated saints (1Th 4:13-18). Jesus purposes to take to His bosom of love, the redeemed, and enfold them in an everlasting affection, as the Groom receives the virgin of his hearts desires.

But the Bride is not identical with church-membership; nor even one with the company of his friends. We would not dare to say who will be privileged that place of peculiar affection; who will enjoy that sacred nearness to their Lord. But the Bible seems to reserve it for them that have made themselves ready; for them that are arrayed in fine linen, clean and white; for the most righteous of His followers, for the fine linen is the righteousness of saints. It was Christ Himself who said, Watch ye therefore, and pray always, that ye may be accounted worthy * * to stand before the Son of Mari.

The wedding party seems to include a multitude of other participants. In the 45th Psalm these are called the virgins, the companions of the queen.

They are spoken of as following her, The virgins her companions that follow her. In the parable of Mat 25:1-10, these virgin-friends, who enter with rejoicing, to the marriage ceremony, are in proportion to the bride as five to one. To me, at least, this is a hint of both the angelic host, and of the great company of left ones who shall yet be saved. Israel, of course, when she has finally repented, and many others who shall seek His face and favor in that awful day of tribulation. John here takes occasion, after having spoken of the Bride and of her peculiar apparel, to add, as if with an eye on this additional company, Blessed are they which are called unto the Marriage supper of the Lamb.

It would be blessed to find ones self in the company of the caught up. Sweet to sit as a guest at the Marriage supper of the Lamb. But why should we be satisfied with anything short of the very best He has planned for us; and why content with any position save the one open in His heart of hearts to them that love Him most and serve Him best?

THE MEANING OF THE MARRIAGE

I have already suggested that the very details of earthly marriage strikingly symbolize some features of this crowning event of the ages, The Marriage of the Lamb.

What a true marriage on earth means, this heavenly wedding means also, only in an infinitely greater degree. Permit us then to mention two or three of the fundamental features.

It is a joining of hand and heart. Betrothed people sometimes say that in the act of engagement this union of hand and heart is perfected; but all those who have stood together at the marriage altar know better. Pledges taken back of that tie are sacred, and ought to be regarded, but the vows of that hour are more sacred still, and never can be abrogated or disregarded. The world is full of people who have forgotten the engagements of their youth, or else remember them as a part of the folly of inexperience, and come even to jest about them, as matters of only passing concern. But when once man and woman have stood at the marriage altar, though ten thousand courts should divorce them, there are ties that link them still, and it seems to be impossible to imagine, even, that before God they will not have to give account, eventually, of their conduct, not as separate and independent persons, but as those whom God hath joined together. So Christ now loves His people with a beautiful and tender affection. Their joys rejoice His heart; their sorrows stimulate His sympathies, and in all His plans He gives them place. But when on this glorious day of prophecy, we shall be caught up to meet Him in the heavens, and looking into His own eyes, and listening to the word passing His precious lips, we shall hear Him claim us as His own, and pledge us eternal affection in the presence of the whole heavenly host, and possibly before the assembled friends who shall be privileged presence, then, and not until then, will the marriage of this nights text find its full significance in joining heart and hand.

Christ is the heavenly Bridegroom;To seek His Bride He came;This is the consummation, The Marriage of the Lamb.

Permit a word touching another fundamental feature of marriage.

It means sharing with Him the same Home. As Isaac sent and brought Rebecca to his home to make that her habitation; and as husbands, in all ages, have been accustomed to provide room in heart and house for the coming bride, so Christ has done. Remember how, when He was about to depart this world, and His Apostles and disciples were grieving over the going, He comforted them with the words,

Let not your heart be troubled * *!

In My Fathers House are many mansions: if it were not so, I would have told you. I go to prepare a place for you.

And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also (Joh 14:1-3).

I prize a home. When I walk before some of the splendid houses of this city I am tempted to break the tenth commandment, Thou shalt not covet thy neighbours house. Then I remember what Jesus said, and I turn over to this 21st chapter of Revelation and read that wonderful description of that incomparable city, to remember that somewhere, within its gates, my mansion awaits me. Sometimes pastoral duties call me into poverty-stricken places where the poor are huddled in a hovel; and where the necessities of life, not to speak of its comforts, are denied them. And even there I find some of the children of God; and oh, it is sweet to think that when this marriage has been consummated, these hovel-dwellers will go up to mansions in the skies, to the buildings of God, houses not made with hands, eternal in the heavens. And what is more blessed still, to share that home with Him!

Again, true marriage means continuous love. That is what Jeremiah meant when he wrote, putting these words into the Lords mouth, Yea, I have loved thee with an everlasting love.

Perhaps the only thing that seriously troubles the virgin who walks her way to the marriage altar is this question of continuous love. Knowing well from observation that the human affections are uncertain, she wonders whether he who pledges so much will find it easy to fulfil all his word. Or, whether in the vicissitudes and changes of life, he may prove fickle and transfer his affections to another. But whatever may be true of earthly marriages, this which is to be celebrated in Heaven, is the assurance of better things, namely, that of everlasting love.

William Cullen Bryant must have been studying his Bible, and from that exercise brought his conception of the love of God as he penned it in this poem.

All things that are on earth shall wholly pass away, Except the love of God, which shall live and last for aye.The forms of men shall be as they had never been;The blasted groves shall lose their fresh and tender green;The birds of the thicket shall end their pleasant song, And the nightingale shall cease to chant the evening long. The kine of the pasture shall feel the dart that kills.And all the fair white flocks shall perish from the hills.

The goat and antlered stag, the wolf and the fox, The wild-boar of the wood, and the chamois of the rocks, And the strong and fearless bear, in the trodden dust shall lie; And the dolphin of the sea, and the mighty whale, shall die. And realms shall be dissolved, and empires be no more, And they shall bow to death, who ruled from shore to shore; And the great globe itself (so the holy writings tell), With the rolling firmament, where the starry armies dwell, Shall melt with fervent heatthey shall all pass away, Except the love of God, which shall live and last for aye.

But there is another sentence in this Scripture to which I call your attention.

Blessed are they which are called unto the marriage supper of the Lamb.

It suggests to me

THE GRACE OF PROVISION FOR GUESTS

We have already spoken of the guests who shall be present on this occasion. I want now to call attention to the Divine grace that has been provided for them.

It is arranged that the angels should be there.

John heard a voice of much people in Heaven, saying, Alleluiah; Salvation, and glory, and honour, and power, unto the Lord our God.

That was their song of praise, occasioned by the coming of this event. Marriage ought always to mean the presence of the members of the house, and angels belong to the abode of the heavens. There is a modern custom which would seem almost to have been born of this Scripture, and that is the one of having some member of the house, or some intimate friend sing a wedding song.

In a city where I was pastor years ago, a young couple were to be married at the break of day, in a Catholic church. Out of personal friendship I attended. The sister of the bride had a beautiful voice, and just as the bride entered the church, and began her march to the marriage altar, this sister, located in the gallery, sang a sweet wedding song. How beautiful!

But oh, one day, when the blessed Bride shall go up to meet Gods only Son, throughout the heavens, there will ring, not the music of a solitary voice, but a chorus as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: * * for the marriage of the Lamb is come, and His wife hath made herself ready.

There may be joy in the presence of the angels of God when one sinner repenteth, but who can imagine the joy on the part of the angels of God, when the whole redeemed who have made themselves ready, shall be received by Him, who has waited long for this response to His unspeakable affection?

Loves attraction will insure the presence of all true friends. Redeemed Israel and tribulation converts shall doubtless ascend to this nuptial event. It will lift them into the same blessed heights to behold the Glorious Bride and the King in His beauty. Some of you have read, The Prince of the House of David, and you will remember how beautifully Ingraham makes the love of John, the favorite Apostle of Jesus, and of Mary, the beautiful, bewitching sister of Lazarus, grow apace. At last the day of the wedding is set, and lo, the saddest event disturbs every heart. Samuel, the widows son, and the brave warrior, betrothed to Marys cousin, Ruth, sickens and dies, and a sadness sweeps over the spirits of the entire wedding company, and they know not what to do! But lo, as they bear this young man on his bier to the grave, Jesus of Nazareth is passing by; and witnessing the mothers sorrow, He is stirred with compassion, and walking full before the procession, halts it with these words, Weep not mother, thy son shall live again. And whilst yet the scoff is on the faces of the faithless, He cries with a loud voice, Young man, I say unto thee, Arise. And the next moment Samuel sat up, and answered, Lo, here I am!

The next day, Mary and John were at the altar, and Jesus Himself was present at the wedding, and chief of the participants were the radiant Ruth and the resurrected Samuel.

Do you wonder that Edina confesses her inability to make known to her father the wonder and the joy of these thrilling events? But while Ingrahams imagination here is faithful to history, it is but the mere suggestion of the joy of that other hour, touching which Paul has written, saying,

But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.

For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him.

For this we say unto you by the Word of the Lord, that we which are alive and remain unto the Coming of the Lord shall not prevent (precede) them which are asleep.

For the Lord Himself shall descend from Heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:

Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord (1Th 4:13-17).

If any are absent it must be from choice or by neglect. If one would know how universal are the provisions of Gods grace, and how the invitation to His marriage feast goes out to the high and the low, the rich and the poor, the learned and the ignorant, the regarded and the neglected, let him read the parable of the great supper in Luk 14:15-23. There God invites men, only to be rejected, or answered with an excuse; there God urges men, that they may share the joys of this hour; there, God, with the violence of love, seeks to compel men to come in, that His House may be filled.

But when He has done all this, it reminds one that those who reject Him, and those who neglect His feast, have fixed their own destinies, and will be absent when this crowning event of the centuries occurs, either because they followed the beast or else refused to respond to Gods greatest invitation.

When the rich spread feasts in this world, they shut out the multitudes and shut in the select few; but when this King of Glory celebrates His own wedding, with the Church of the redeemed, the men or the women who are absent must shut themselves out, for down through the ages, the voice of His servants has been heard, crying the invitation as He commanded it, Come, for all things are now ready!

Fuente: The Bible of the Expositor and the Evangelist by Riley

FINAL VICTORY OF THE LAMB

CRITICAL AND EXEGETICAL NOTES

THE time now draws near for the final termination of the conflict. The irrevocable doom has been pronounced. But before the final consummation there is, as usual, a relief passage We have the song of victory sung in anticipation. These relief passages of this book the writer designed to cheer the spirits of the suffering and persecuted saints, and for their sake the book was written. The contents of the Rev. 19:1-10 of this chapter may be thus divided:

1. All the inhabitants of the heavenly world join in a song of holy thanksgiving, in view of the coming vindication of the Divine honour.
2. A voice from the throne requires renewed praise, which is shouted.
3. The glorious prospect of suffering martyrs is disclosed. Then St. John falls at the feet of the angel-interpreter, who refuses homage which is due only to Him who is Lord and Master of them both.

Rev. 19:2. Simcox gives a sentence from the book of Enoch, 47:4, in which a similar joy in Gods judgments is expressed. Then were the hearts of the saints full of joy, because the number of righteousness was arrived, the supplications of the saints heard, and the blood of the righteous appreciated by the Lord of Spirits. In the second portion of the chapter there is again a threefold division.

1. The appearance of the Great Captain of Salvation, with His hosts around Him, from the heavenly world (Rev. 19:11-16). The Son of God Himself undertakes to lead the final battle.

2. The proclamation made to the ravenous beasts and birds to come and glut themselves with the slaughtered (Rev. 19:17-18).

3. The final overthrow and excision of the beast, the false prophet, and their army (Rev. 19:19-21). Note that the victory is gained by purely spiritual means. Probably the confederacy of the powers of the world, under the leadership of Antichrist, will be primarily intellectual and spiritual.

MAIN HOMILETICS OF THE PARAGRAPH.Rev. 19:1-21

The Vision of the Word of God.Are we to see in the victorious apparition of the Christ, described in chap. 19, an event purely spiritual, or a visible phenomenon? Jesus compares it to the lightning which shines instantaneously from the one end of heaven to the other (Luk. 17:24). The latter view is the only one compatible with this expression. On the other hand, it follows from His use of this image that Jesus had no thought of a permanent and visible abode of His glorified Person on the earth, whether at Jerusalem or elsewhere, as the millenarians in all ages have thought. The Parousia will be, on the contrary, like the stroke of the red-hot rod, which is to startle mankind, absorbed in fleshly living, and to prepare the way for the mighty reaction whence the plenitude of the spiritual blessings of the millennium is to proceed. Living in a higher sphere, but near at hand, the faithful, who will have been glorified at the advent of the Lord, will be in communion with the early Christendom, just as the Risen Christ was in communion with His disciples until the ascension. This will be the time of the complete development of spiritual worship and of Christian civilisation, in which, as in the Middle Ages, but under the effects of the shining forth of a more intense and pure light, science, art, industry, commerce, will lend their resources to the Christian spirit to enable it to incarnate itself completely in the life of man. Then will be fulfilled the image of the leaven which leaveneth the whole lump. The number a thousand, is symbolical, like all numbers in the Apocalypse. It represents a complete development which nothing external to itself will interfere with or abridgean era which shall expand itself at ease in the latter days of history. It does not seem to us that the apocalyptic vision of the reign of a thousand years contains a single feature which overpasses the conception of which we have just sketched the outline. It is that perfect state of things which Ezekiel had already described in the last nine chapters of his prophecy, under the image of an ideal temple.F. Godet, D.D.

SUGGESTIVE NOTES AND SERMON SKETCHES

Rev. 19:12. The Crowned Christ.This was a symbolic revelation of the extent and variety of the kingdoms over which Christ rules.

I. In times of deep religious earnestness the very intensity of mens desire to serve Christ perfectly often makes them forget the actual service to which He has appointed them.The first impulse of some persons, when they begin to be in real earnest about serving Christ, is to look at a great part of their life as alienated from His service. Remember that on the head of Christ are many crowns, that all occupations of human life are His, and that every one who desires to serve Him can give Him, not fragments, but the whole of life, from first to last. You need not give up trade, if it is an honest one, to serve Christ. Serve Him in the trade itself, and remember that in trade, as in everything besides, He is King.

II. And He is the King of the province of public life, too, and in politics, whether imperial or local, Christian men should still be serving and honouring Him.Christ is the King of our political life, and in that, as in every other province of our activity, we have to serve and honour Him.

III. Christ is King of the spiritual life of man.Much of the weakness and sorrow of Christian people arise from forgetting this: we have to give Him reverence as well as trust, fear as well as love. We have to recognise His authority. The awe and devout fear with which we bow down before God are His, for He is God manifest in the flesh.R. W. Dale, D.D.

Many Crowns.We have all heard of uncrowned kings; but the term is a misnomer. St. Johns surpasses all thoughts of one crown for earths victor-kings.

I. On His Head is the crown of the conquest of sin.This is THE victory. All have sinned. Jesus is the Lamb of God. Unto Him Who loved us, etc.

II. The crown of the conquest of sorrow.He revealed the Fatherhood of God. Holy compensation, the Fathers house. Let not your heart be troubled.

III. The crown of the conquest of suffering.

IV. The crown of the conquest of Satan.No light conquest. In the wilderness and on the Cross. The humblest Christian warrior may now meet the assaults of the Evil One.

V. The crown of the conquest of death.In heaven the redeemed feel and know death to be a conquered power.G. M. Statham.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Strauss Comments
SECTION 61

Text Rev. 19:1-8

After these things I heard as it were a great voice of a great multitude in heaven, saying, Hallelujah; Salvation, and glory, and power, belong to our God: 2 for true and righteous are his judgments; for he hath judged the great harlot, her that corrupted the earth with her fornication, and he hath avenged the blood of his servants at her hand. 3 And a second time they say, Hallelujah. And her smoke goeth up for ever and ever. 4 And the four and twenty elders and the four living creatures fell down and worshipped God that sitteth on the throne, saying Amen; Hallelujah. 5 And a voice came forth from the throne, saying, Give praise to our God, all ye his servants, ye that fear him, the small and the great. 6 And I heard as it were the voice of a great multitude and as the voice of many waters, and as the voice of mighty thunders, saying, Hallelujah: for the Lord our God, the Almighty, reigneth. 7 Let us rejoice and be exceeding glad, and let us give the glory unto him: for the marriage of the Lamb is come, and his wife hath made herself ready. 8 And it was given unto her that she should array herself in fine linen, bright and pure: for the fine linen is the righteous acts of the saints.

Initial Questions Rev. 19:1-8

1.

What does Hallelujah mean in Rev. 19:1?

2.

Discuss how the truth, justice, and righteousness are related in Gods judgment of the great harlot Rev. 19:2.

3.

Discuss the spiritual implications of the imagery of the harlot in Rev. 19:2.

4.

What does the Bible mean when it speaks of fearing God Rev. 19:5?

5.

What is the significance of the assertion in Rev. 19:6 that the almighty reigneth? (Reigneth is the translation of a form which means keeps on reigning or continually reigns.)

6.

Is God really reigning in the above sense in view of the rapid development of the forces of evil in our own day?

7.

Who is the wife of the Lamb in Rev. 19:7?

8.

Discuss the difference in the dress of the great harlot (Rev. 17:4) and the wife of the Lamb Rev. 19:8.

Triumph in Heaven; Two Hallelujah Psalms; An Angelic Message

Chapter Rev. 19:1-10

A great shout of joy is heard in heaven because of the over throw of the great Harlot. These shouts of jubilation also introduce the great scenes of final victory. The heavenly songs are modeled after their O.T. counterparts.
We have passed through the great woes and have seen the ravishing effects of evil upon both the spiritual and physical creation. Now, we enter the great section of Hope! This hope is grounded in Gods victory through Christ. Our Christian hope stands in radical contrast with the contemporary nihilistic attitudes. In the prevision of hope we see the tension between cynicism and the Christian faith, defeatism and hope.

Rev. 19:1

What was the message of the heavenly chorus? Hallelujah (from two Hebrew words meaning praise Yahweh see the note after chapter 19 on Handels Messiah). Read Psalms 70; Rev. 19:1; Rev. 19:3-4; Rev. 19:6. The great Hallel is the technical title for Psalms 104-109. They were sung primarily at the feasts of Passover and Tabernacles.) The salvation (the Emperior cult claimed that Caesar was the only savior of men), and the glory, and power of our God. The chorus was claiming that salvation, glory, and power belong to almighty God, and not to the great harlot. Why do these characteristics belong to God-only?

Rev. 19:2

Because true and righteous are his judgments;—-This theme is the same as we find in Rom. 1:18 to Rom. 3:20. God will judge according to mans own works. The only hiding place will be the everlasting arms of the Lamb of God. Another reason for praising God isbecause he judged (once for all ) the harlot who defiled (eptheiren the imperfect tense expresses the habit of defiling) the earth with her fornication, and he avenged (exediksen 1st aor. indicative, God avenged the Christians, once for all) the blood of his slaves out of her hand. This entire section of scripture cries out against all forms of universalism which are so prevalent today. The nature of the Holy, Living God can not appease sin!

Rev. 19:3

Again the heavenly chorus shouts Praise Yahweh (Hallelujah)! Gods judgment had brought to an end the malignant disease which the great harlot had spread by her fornications.

Rev. 19:4

The twenty-four elders, who first appeared in Rev. 4:4, then again Rev. 5:8, praise God and worshipped saying Amen (so be it?); Hallelujah.

Rev. 19:5

Another voice joined the great chorus in praising God. The small and the great are alike commanded to praise (aineite present, imperative commanded to continually praise God). There is no one excused for any reason! God is no respecter of persons; He requires the same response from everyone. Being an educated, or wealthy and cultured person in no way places one in a more advantageous position with God. In human society and before men, these factors certainly give their possessor advantage, but will not sway God one wit!

Rev. 19:6

The next to sing the Hallelujah chorus was a vast crowd. They sang because our Lord God reigned (the tense shows the state of His reigning). During the most intense periods of persecution it would not be abnormal for the faithful to ask whether or not God reigned as sovereign in all of His Creation. When the human situation is dominated by sin and evil, it is very difficult for us to understand how God was in fact the victor over sin, death, and hell at the cross. The Church has often been charged with an escapist attitude of other worldness. It presents every Christian with a profound problem, when we attempt to relate our pilgrimage in this world to the ultimate victory in the city of God. (See Augustines The City of God; and Etienne Gilson, Les Metamorphoses de la Cite de Dieu, Paris, 1952.

Rev. 19:7

John now uses the imagery of the marriage of the Lamb. Praise continues because came the marriage of the Lamb, and the wife of Him prepared herself,. . . . The O.T. speaks of God as the Bridegroom of Israel in Isa. 54:6; Hos. 2:16; Eze. 16:7. Christ appears as the Bridegroom in Mat. 9:15, Mar. 2:19 f; Luk. 5:34 f, and Joh. 3:29. John the Baptizer said of Christ He that hath the bride is the bridegroom; but the friend of the bridegroom, that standeth and heareth him, rejoiceth greatly because of this bridegrooms voice: this my joy therefore is made full (Joh. 3:29-36 translation). In the N.T. Christ is the Bridegroom of His Kingdom (2Co. 11:2; Eph. 5:25 f; Rev. 3:20; Rev. 19:7; Rev. 19:9; Rev. 21:2; Rev. 21:9; Rev. 22:17). See A. Edersheim, Sketches of Jewish Social Life in the Days of Christ, Eerdmans reprint, chp. 9, pp. 139, Mothers, Daughters, and Wives in Israel gives a brief authoritative account of the Jewish marriage customs in the first century. This information will provide better understanding of the imagery of Bridegroom and Bride in this verse. Jewish wedding customs contained the following elements; (1) the betrothal was of much graver significance than engagements in our culture; (2) the interval is the specified period of time between the betrothal and the wedding feast. Sometime during this time the bridegroom pays a dowry to the girls father; (3) the procession at the conclusion of the interval. Both parties dress in their finest and prepare themselves for the wedding feast. This feast was the fourth major element in Jewish marriage custom.

Wm Hendriksen has an excellent summation in his More Than Conquerors, op cit., pp. 216217) of the marriage imagery.

God announced the great wedding feast in the O.T. The betrothal took place when God sent Jesus Christ to be heavens missionary to sinful man. The dowry was paid by the atoning work of our Lord! Are we slighting Gods invitation?
John uses the metaphor of a woman three times in The Revelation the mother in chp. 12; the harlot in chps. 17 to 19; and the Bride of Christ from this verse to the end of the Book of Revelation.

Rev. 19:8

The wife or the bride of Christ is His Church. She has been given bright, clean, fine linen in order that (hina purpose clause for the purpose that she be clothed) she might be clothed; for the fine linen is the righteous deeds of the saints. The imagery of a guiltless, guileless bride makes crystal clear that Gods wife is pure and undefiled.

Discussion Questions

See Rev. 19:17-21.

Fuente: College Press Bible Study Textbook Series

Tomlinsons Comments

CHAPTER XIX
THE HALLELUJAH CHORUS AND FINAL JUDGMENT

Text (Rev. 19:1-21)

1 After these things I heard as it were a great voice of a great multitude in heaven, saying, Hallelujah; Salvation, and glory, and power, belong to our God: 2 for true and righteous are his judgments; for he hath judged the great harlot, her that corrupted the earth with her fornication, and he hath avenged the blood of his servants at her hand.
3 And a second time they say. Hallelujah. And her smoke goeth up for ever and ever. 4 And the four and twenty elders and the four living creatures fell down and worshipped God that sitteth on the throne, saying, Amen; Hallelujah. 5 And a voice came forth from the throne, saying, Give praise to our God, all ye his servants, ye that fear him, the small and the great.
6 And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunders, saying, Hallelujah: for the Lord our God, the Almighty, reigneth. 7 Let us rejoice and be exceeding glad, and let us give the glory unto him: for the marriage of the Lamb is come, and his wife hath made herself ready. 8 And it was given unto her that she should array herself in fine linen, bright and pure: for the fine linen is the righteous acts of the saints.
9 And he saith unto me, Write, Blessed are they that are bidden to the marriage supper of the Lamb. And he saith unto me, These are true words of God. 10 And I fell down before his feet to worship him. And he saith unto me, See thou do it not: I am a follow-servant with thee and with thy brethren that hold the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.
11 And I saw the heaven opened; and behold, a white horse, and he that sat thereon called Faithful and True; and in righteousness he doth judge and make war. 12 And his eyes are a flame of fire, and upon his head are many diadems; and he hath a name written which no one knoweth but he himself. 13 And he is arrayed in a garment sprinkled with blood: and his name is called The Word of God. 14 And the armies which are in heaven followed him upon white horses, clothed in fine linen, white and pure. 15 And out of his mouth proceedeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness of the wrath of God, the Almighty. 16 And he hath on his garment and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.
17 And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the birds that fly in mid heaven, Come and be gathered together unto the great supper of God; 18 that ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses and of them that sit thereon, and the flesh of all men, both free and bond, and small and great.
19 And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat upon the horse, and against his army. 20 And the beast was taken, and with him the false prophet that wrought the signs in his sight, wherewith he deceived them that had received the mark of the beast and them that worshipped his image: they two were cast alive into the lake of fire that burneth with brimstone: 21 and the rest were killed with the sword of him that sat upon the horse, even the sword which came forth out of his mouth: and all the birds were filled with their flesh.

Rev. 19:1 After these things.

Following the stirring scenes pertaining to the fall of Babylon, John hears these songs of rejoicing and thanksgiving. Such anthems are heard whenever some great triumph or blessing is about to come.
In the twentieth verse of the eighteenth chapter there was a call to heaven and the holy apostles and prophets to rejoice over the downfall of Babylon. Here we have the response to that call. John said:

vs. Rev. 19:1-18.

I heard a great voice of much people in heaven, saying Alleluia; salvation and glory, and honor, and power, unto the Lord our God. For true and righteous are His judgments: for He hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. And again they said, Alleluia. And her smoke rose up for ever and ever. And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia.
And a voice came out of the throne, saying, Praise our God, all ye servants, and ye that fear him both small and great.
And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia; for the Lord God omnipotent reigneth.
Let us be glad and rejoice, and give honor to him; for the marriage of the Lamb is come, and His wife hath made herself ready. And to her it was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.

This has been a lengthy quotation, but it includes the verses which present this great Alleluia Chorus. This Hallelujah Chorus contains the only Hallelujahs of all the New Testament. It would seem as if these Hallelujahs were reserved for this wonderful victory in the downfall of spiritual Babylon.

These first verses of this chapter are an interlude between the fall of Babylon, Chapter 18, and the fall of the beast (Rev. 19:11-21). This is the fifth parenthesis thus far in the book of Revelation. These interludes are thus familiar features throughout the book. This parenthesis consists of a fourfold chorus and each chorus has the same theme: Hallelujah. We note that the music and singing of heaven has been heard often throughout the uncovering of the mysteries of God, but not until now has the Hallelujah Chorus sounded.

The Hallelujahs are four in number. Perhaps this points the divine finger to Gods victory over the powers of the earth, because four seems to be the numerical symbol of the earthfour corners, four winds, four directions.

The first two Hallelujahs celebrate the fall and utter destruction of Babylon, the harlot. John hears the voice of a great multitude, saying, Hallelujah: Salvation, and glory, and power, belong to our God: for true and righteous are his judgments; for he hath judged the great harlot. (Rev. 19:2).

And, again (second time) they say, Hallelujah, and her smoke goeth up for ever and ever. (Rev. 19:3).

The third Hallelujah is uttered by the twenty-four elders (we found them to be heavenly princes) and the four living creatures (we found them to be Cherubim).
Then a voice came forth from the throne, as it were the voice of a heavenly director or conductor, saying, Give praise to our God, all ye his servants, ye that fear Him, both small and great.
Then this majestic chorus is heard in answer to the voices bidding. The chorus is like the voice of a great multitude, and like the the voice of many waters, and like the voice of mighty thunders, saying,
Hallelujah: for the Lord God omnipotent reigneth: for the marriage of the Lamb is come, and his wife hath made herself ready.
As the majestic heavenly chorus comes to its grand finale John hears a voice commanding him to open the fourth of the seven beatitudes of the apocalypse.

Write, Blessed are they which are called unto the marriage supper of the Lamb.

A solemn confirmation of this beatitude follows: And he saith unto me, These are the true sayings of God. (Rev. 19:9).

What a contrast is this with that of the eighteenth Chapter! There we read And the voice of the Bridegroom and of the bride shall be heard no more at all in thee (Babylon); here is pictured the approaching marriage of the Lamb. This vision brings us only to the announcement of the coming marriage of the Lamb. The subject will be taken up again in the twenty-first chapter.
So deeply impressed was John and so overwhelmed by such a glorious revelation from this voice that came out of the throne that he fell at the feet of the messenger to worship him.

Rev. 19:10 And he said unto me, See thou do it not; I am thy fellow-servant, and of all thy brethren, that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.

While the apostate church worshipped saints, Mary and the angels, members of the true church are forbidden thus to do so. This ought to be sufficient warning to the devotees of such a false worship.

In this verse and also in Rev. 22:7-8, the apostle, John, offered to worship the angel and in each instance the prohibition is instantaneous.

Another comparison between the two instances is enlightening. Here the angel says: See thou do it not; for I am thy fellow-servant, and of thy brethren. In Rev. 22:9 he adds, of thy brethren, the prophets. Here the explanation is added, The testimony of Jesus is the spirit of prophecy.

In testifying of Jesus the angel seems to present himself as becoming one of the prophets. This spirit of prophecy is the witness to Jesus of His being the Messiah, the Son of God, the Redeemer, the Lamb that was slain, the Bridegroom and the King of the Kingdom, when the kingdoms of this world shall become the Kingdom of our Lord and His Christ.
Now we seem to come to the opening of a new vision, because of the similarity of the wording to that used at the beginning of other new visions.

In Rev. 4:1, where the vision of the throne, the slain Lamb and the seven seals began, we read:

After this I looked, and behold, a door was opened in heaven.

In Rev. 11:19, another beginning, we read: And the temple of God was opened in heaven.

And here in Rev. 19:11-16 we read: And I saw heaven opened, and behold a white horse and he that sat upon him was called Faithful and True, and in righteousness He doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew but He himself. And He was clothed with a vesture dipped in blood: and His name is called The Word of God and the armies which were in heaven followed Him upon white horses, clothed in fine linen, white and clean.

And out of His mouth goeth a sharp sword, that with it He should smite the nations: And He shall rule them with a rod of iron; and He treadeth the winepress of the fierceness and wrath of Almighty God. And He hath on His vesture and on His thigh a name written, KING OF KINGS, AND LORD OF LORDS.

All this is symbolism at its highest and best. Some have called this the Battle of Armageddon and thereby made such statements literal. We shall never see a white horse with a sword projecting out of the mouth of its rider. Truly, and without doubt this is a spiritual presentation of symbolism. And how logical and natural should this follow the Hallelujah Chorus.
Up to this point the false apostate church has been under consideration. Now we see the triumphant church with presentations of conditions that would have obtained had it not been for the departure from the truth.
Here we get a glimpse of what can, and will obtain when Babylon is burned. Shall we briefly consider some of the characterizations here, remembering always that we are walking in the realm of symbolism.

First: He rides upon a white horse. This is the first time Christ has appeared since a door was opened in heaven in Rev. 4:1 and a vision was given of God sitting upon His throne and Christ standing like a Lamb as it had been slain. There he was portrayed in His mediatorial work, now he is presented as a conqueror. We have already found that a horse is an emblem of war, and a white one as a symbol of victory.

As the King of the Jews he rode, in his entry into Jerusalem, upon an ass, a colt the foal of an ass. There he was meek and lowly, but here he rides a martial charger, as the King of the entire world.

Second: He is called Faithful and True, This presents Him in sharp contrast to the previous visions, where the Harlot church is unfaithful and the dragon, or the devil, is a deceiver.

Third: In Righteousness He doth judge and make war.

In the last church period, the Laodicean period, corresponding to the time element of this present chapter, Christ is called the Faithful and True Witness, (Rev. 3:14). Chirst is here presented in a dual role, namely, Judge and avenger, or executioner, but in both, Jesus Christ the righteous.

Fourth: His eyes were as a flame of fire.

To be able to judge justly he has eyes that seeth all things, hence this flaming vision.

Fifth: And on His head were many crowns.

This presents Him as a victorious King, whereas, heretofore he was the Lamb slain. The many crowns are significant.
When Ptolemy entered Antioch, he wore two crowns on his head (1Ma. 11:13). When the popes put on their headgear it is a triple crown, emblematic of three sovereignties in one. The dragon or the devil had seven crowns on his seven heads. The beast, or political Rome, had ten diadems on his ten heads, signifying the union of ten sovereignties. In all these instances, the accumulation of diadems symbolized accumulated victories and increased dominion.

Christ is crowned with many diadems, symbolical of His complete dominion over heaven and earth.

Sixth: He was clothed with a vesture dipped in blood.

If it were not immediately said and His name was called the Word of God we would still know by his blood-stained garments that he was the Christ, the Lamb of God that taketh away the sins of the world, by virtue of His shed blood.

Seventh: And out of his mouth goeth a sharp sword that with it he should smite the nations.

Already we have found this symbol stands for the word of God (Heb. 4:12). This would certainly indicate that this whole action is spiritual.

Eight: And He shall rule them with a rod of iron. Literally, it means He shall shepherdize them with a rod of iron. In other words, His rule is to be firm yet at the same time in the spirit of a shepherd.

All this is highly symbolic. The armies which follow him in heaven are also portrayed riding on white horsesa symbol of triumphant warfareand clothed in fine linen, white and clean, which symbolizes the righteousness of saints.
These wear no armor and we notice that they are not the executors of this vengeance. The victory belongs to Christ alone. He bears the only weapon, the sword, or the word of God. He treadeth the winepress alone. Those who accompany Him need no weapons for the victory is represented as already won. Therefore, the sword of the Captain of their salvation is sufficient. They merely follow up the achievements of the sword he wields.

This is according to (1Jn. 3:8).

For this purpose the Son of God was manifested, that he might destroy the works of the devil.

Here is being fulfilled the prophetic utterance of the Psalmist concerning Christs great triumph to be followed by a description of His glorious wife:

Thou art fairer than the children of men: grace is poured into thy lips . . . gird on thy sword upon thy thigh, O Most Mighty, with thy glory and thy majesty. And in thy majesty ride prosperously because of the truth and meekness and righteousness; and thy right hand shall teach thee terrible things . . .
Thy throne O God is forever and ever, the scepter of thy Kingdom is a righteous scepter . . .

Kings daughters were among thy honorable women, upon thy right hand did stand the queen in gold of Ophir. (Psa. 45:2-9).

The name used here is not Jesus, one who saves, but is the word of God as the destroyer of His enemies.

The Word of God is all powerful, because it was the Word of God who in the beginning made all things (Joh. 14:1-3). Therefore, none can stand before Him as He comes in the might of that name.

That the victory is certain is further emphasized by the verses that follow:

Rev. 19:17-18 And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God;

That ye may eat the flesh of kings, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great.

Thus the call to the great supper of God. What a startling contrast between this great supper of God, and that of the marriage supper of the Lamb.

This passage carries our minds back to Eze. 39:17-18.

Speak unto every feathered fowl, and to every bird of the field, Assemble yourselves, and come; gather yourselves on every side to my sacrifice that I do sacrifice for you.
You shall eat the flesh of the mighty, and drink the blood of the princes of the earth.

Rev. 19:19-21 And I saw the beast, and the Kings of the earth, and their armies gathered together to make war against Him that sat on the horse, and against His army. And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image.

These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of Him that sat upon the horse, which sword proceeded out of His mouth; and all the fowls were filled with their flesh.

There is deep symbolism employed here and a different type of warfare conducted so that the whole struggle is wrapped in mystery, which doubtless will only be fully understood when the fulfillment comes.
The description of this great battle in which the Kingdoms of this world become the Kingdom of our Lord and his Christ is as strange in its weapon of warfare as it is brief in detail. Its very brevity amazes us. But the result is decisive.
The beast, representative of all political despotism and tyranny and the false prophet, the embodiment of false religion are taken, are seized and thrown alive into the lake of fire and brimstone.
And their followers alike are dispatched. Again the strange weapon that destroys them is the sword which proceedeth out of His mouththat spiritual weapon of irresistible might.
Such a strange warfare and such a feast of death has never before been witnessed. Thus is terminated the present order of things as we know it. Only the dragons, or the devils fate remains to be uncovered.

Truly, more we would like to know, but we must not speculate. Neither dare we read in human opinions or theories. It is still true, The secret things belong unto the Lord our God, but those things which are revealed belong unto us and to our children forever. (Deu. 29:29).

We dare not be wise above that which is written.

Fuente: College Press Bible Study Textbook Series

XIX.
THE CHORUS OF THE HEAVENLY MULTITUDE REJOICING OVER HER FALL.

(1-3) And after these things I heard . . .Or, I heard, as it were, a mighty voice of a great multitude in the heaven, saying. The saints who were bidden in the last chapter to rejoice are now heard raising their songs as in one great voice of praise. The song is as follows:

Alleluia!

The salvation, and the glory, and the power

Are our Gods,

Because true and righteous are His judgments,
Because He judged the great harlot, who corrupted the

earth in her fornication,

And avenged the blood of His servants out of her hand,

Alleluia.

This last Alleluia clearly belongs to the song or chorus. It is separated from the body of it by the descriptive words (Rev. 19:3), And again they said, Alleluia; or better, and a second time they have said. The Evangelist, as he writes, seems to hear once more the strains of the anthem: he writes down the words. and, as the final Alleluia bursts forth after a musical pause, he writes, once more they have said Alleluia. The word Alleluia occurs in this passage no less than four times (Rev. 19:1; Rev. 19:3-4; Rev. 19:6): it is nowhere else used in the New Testament; but it is familiar to us in the Psalms, as fifteen of them begin or end with Praise ye the Lord, or Hallelujah; and the genius of Handel has enshrined the word in imperishable music. The song here does not begin with ascribing salvation, &c., to God, as the English version suggests: it rather affirms the fact: the salvation, &c., is Gods. It is the echo of the ancient utteranceSalvation belongeth unto God. It is the triumphant affirmation of the truth by which the Church and children of God had sustained their struggling petitions, as they closed the prayer which Christ Himself had taught them, saying, when too often it seemed to be otherwise, Thine is the kingdom, and the power, and the glory. So here they give a threefold praise: the salvation, and the glory, and the power are all Gods. The manifestation of His power is in the deliverance of His children from the evil, from the great harlot, and in the avenging the blood of His servants out of her hand, forcing, as it were, out of her hand the price of their blood.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

Chapter 19

THE TE DEUM OF THE ANGELS ( Rev 19:1-2 )

19:1-2 After these things I heard what sounded like a great voice of a vast multitude in heaven. “Hallelujah!” they were saying. “Salvation and glory and power belong to our God, because his judgments are true and just, for he judged the great harlot who corrupted the earth with her fornication, and has avenged upon her the blood of his servants.”

In the description of the total destruction of Babylon, come the words: “Rejoice over her, O heaven, O saints and apostles and prophets, for God has given judgment for you against her!” ( Rev 18:20). Here now is the rejoicing which was called for.

It begins with the shout of a vast multitude in heaven. We have already come upon two vast multitudes in heaven, the martyrs in Rev 7:9 and the angels in Rev 5:11. Here is most likely the multitude of the angels, first in the Te Deum of praise.

This shout of rejoicing begins with Hallelujah. Hallelujah is a very common word in religious vocabulary but the only time it actually appears in Scripture is on the four occasions in this chapter. Like Hosanna ( H3467 + H4994 and G5614) it is one of the few Hebrew words which have established themselves in ordinary religious language. It probably came to be so well known to even the simplest member of the Church through its special use as a response of praise in the Easter worship.

Hallelujah literally means “Praise God”. It is derived from halal ( H1984) , which means to praise, and Jah ( H3050) , which is the name of God. Although Hallelujah appears only here in the Bible, it occurs in a translated form frequently. It is actually the first phrase in Psa 106:1-48; Psa 111:1-10; Psa 112:1-10; Psa 113:1-9; Psa 117:1-2; Psa 135:1-21; Psa 146:1-10; Psa 147:1-20; Psa 148:1-14; Psa 149:1-9; Psa 150:1-6. The series of Psalms from Psa 113:1-9; Psa 114:1-8; Psa 115:1-18; Psa 116:1-19; Psa 117:1-2; Psa 118:1-29 were called the Hallel (compare H1984) , the Praise God, and were part of the essential education of every Jewish lad. Where Hallelujah occurs in the Old Testament it is translated by Praise God, but here in this chapter the original Hebrew form, transliterated into Greek, is retained.

God is praised because salvation, glory, and power belong to him. Each of these three great attributes of God should awaken its own response in the heart of man. The salvation of God should awaken the gratitude of man; the glory of God should awaken the reverence of man; the power of God is always exercised in the love of God and should, therefore, awaken the trust of man. Gratitude, reverence, trust–these are the constituent elements of real praise.

God is praised because he has exercised his just and true judgment on the great harlot. Judgment is the inescapable consequence of sin. T. S. Kepler comments: “The moral law can no more be broken than the law of gravity; it can only be illustrated.” It is said that the judgments of God are true and just. God alone is perfect in judgment for three reasons. First, he alone can see the inmost thoughts and desires of any man. Second, he alone has that purity which can judge without prejudice. Third, he alone has the wisdom to find the right judgment and the power to apply it.

The great harlot is judged because she corrupted the world. The worst of all sins is to teach others to sin.

All forbidden things we’ve sought,

All the mischief we have wrought,

All the sin to others taught,

Forgive, O Lord, for Jesus’ sake.

There is one other reason for the rejoicing. The judgment on Rome is the guarantee that God never in the end abandons his own.

THE TE DEUM OF NATURE AND THE CHURCH ( Rev 19:3-5 )

19:3-5 And a second time they said: “Hallelujah! for the smoke from her rises for ever and ever.”

And the twenty-four elders, and the four living creatures fell down and worshipped the God who is seated upon the throne. “Amen,” they said, “Hallelujah!” And a voice came forth from the throne. “Praise our God,” it said, “all you his servants, you who fear him, small and great.”

The angelic host sings a second Hallelujah. Their praise is that the smoke of Babylon rises for ever and ever. That is to say, never again will she rise from her ruins. The actual picture comes from Isaiah: “The streams of Edom shall be turned into pitch, and her soil into brimstone; her land shall become burning pitch. Night and day it shall not be quenched; its smoke shall go up for ever and ever. From generation to generation it shall lie waste; none shall pass through it for ever and ever” ( Isa 34:9-10).

There follows praise from the twenty-four elders and the four living creatures. The twenty-four elders were prominent in the early visions ( Rev 4:4; Rev 4:10; Rev 5:6; Rev 5:11; Rev 5:14; Rev 7:11; Rev 11:16; Rev 14:3) as were the four living creatures ( Rev 4:6-9; Rev 5:6-14; Rev 6:1-7; Rev 7:11; Rev 14:3; Rev 15:7). We saw that the twenty-four elders represent the twelve patriarchs and the twelve apostles, and, therefore, stand for the totality of the Church. The four living creatures, respectively like a lion, an ox, a man and an eagle, stand for two things, for all that is bravest, strongest, wisest and swiftest in nature–and for the cherubim. Hence a song of praise from the twenty-four elders and the four living creatures is a Te Deum from the whole of the Church and the whole of nature.

The voice that comes from the throne is most likely to be understood as the voice of one of the cherubim. “Praise our God,” says the voice, “all you his servants, you who fear him.” Once again John finds his model in the words of the Old Testament, for that is a quotation from Psa 135:1; Psa 135:20.

Two sets of people are called on to praise God. First, there are his servants. In the Revelation two kinds of people are specially called the servants of God; the prophets ( Rev 10:7; Rev 11:18; Rev 22:6), and the martyrs ( Rev 7:3; Rev 19:2). First, then, this is the praise of the prophets and the martyrs who have witnessed for God with their voices and with their lives. Second, there are the small and the great. H. B. Swete says that this comprehensive phrase embraces “Christians of all intellectual capacities and social grades, and of all stages of progress in the life of Christ.” It is a universal summons to praise God for his mighty acts.

THE TE DEUM OF THE REDEEMED ( Rev 19:6-8 )

19:6-8 And I heard a voice which sounded like the voice of a vast multitude, and like the sound of many waters, and like the sound of mighty crashes of thunder.

“Hallelujah!” they said, “because the Lord our God, the Almighty, has entered into his kingdom. Let us rejoice and let us exult, and let us give him the glory, for the marriage of the Lamb has come, and his Bride has prepared herself, and it has been granted to her to clothe herself with fine linen, shining and pure.” For the fine linen is the righteous deeds of God’s dedicated people.

The final shout is the praise of the host of the redeemed. John goes out of his way to heap up similes to describe its sound. It was, as H. B. Swete puts it, like “the din of a vast concourse, the roar of a cataract, the roll of thunder.”

Once again John finds his inspiration in the words of Scripture. In his mind are two things. First, he is remembering Psa 97:1: “The Lord reigns; let the earth rejoice.” Second, he says: “Let us rejoice and exult.” There is only one other place in the New Testament where these two verbs (chairein, G5463, and agallian, G21) come together–in Jesus Christ’s promise to the persecuted: “Rejoice and be glad, for your reward is great in heaven” ( Mat 5:12). It is as if the multitude of the redeemed sent up their shout of praise because the promise of Christ to his persecuted ones had come abundantly true.

Next comes the marriage of the Lamb to his bride. That picture stands for the final union between Jesus Christ and his Church. R. H. Charles finely says that the marriage symbolism “denotes the intimate and indissoluble communion of Christ with the community which he has purchased with his own blood” a communion which is “first reached in fulness by the host of the martyrs.”

The thought of the relationship between God and his people as a marriage goes far back into the Old Testament. Again and again the prophets thought of Israel as the chosen bride of God. “I will betroth you to me for ever,” Hosea hears God say, “I will betroth you to me in righteousness” ( Hos 2:19-20). “Your Maker is your husband; the Lord of hosts is his name,” says Isaiah ( Isa 54:5). Jeremiah hears God say and appeal: “Return, O faithless children, for I am your master” ( Jer 3:14). Ezekiel works out the whole picture most fully in Eze 16:1-63.

The marriage symbolism runs all through the Gospels. We read of the marriage feast ( Mat 22:2); of the bridechamber and the wedding garment ( Mat 22:10-11); of the sons of the bridechamber ( Mar 2:19); of the bridegroom ( Mar 2:19; Mat 25:1); of the friends of the bridegroom ( Joh 3:29). And Paul speaks of himself as betrothing the Church like a pure virgin to Christ ( 2Co 11:2), and for him the relationship of Christ to his Church is the great model of the relationship of husband and wife ( Eph 5:21-33).

This may seem to us a strange metaphor. But it conserves certain great truths. In any real marriage there must be four things which must also be in the relationship between the Christian and Christ.

(i) There is love. A loveless marriage is a contradiction in terms.

(ii) There is intimate communion, so intimate that man and wife become one flesh. The relationship of the Christian and Christ must be the closest in all life.

(iii) There is joy. There is nothing like the joy of loving and of being loved. If Christianity does not bring joy, it does not bring anything.

(iv) There is fidelity. No marriage can last without fidelity, and the Christian must be as faithful to Jesus Christ as Jesus Christ is to him.

THE ALMIGHTY AND HIS KINGDOM ( Rev 19:6-8 continued)

This passage calls God by a certain name; and says that he has entered into his kingdom.

It calls God the Almighty. The word is pantokrator ( G3841) , literally the one who controls all things. The significant thing about this great word is that it occurs ten times in the New Testament. Once it is in an Old Testament quotation in 2Co 6:18; the other nine times are all in the Revelation ( Rev 1:8; Rev 4:8; Rev 11:17; Rev 15:3; Rev 16:7; Rev 16:14; Rev 19:6; Rev 19:15; Rev 21:22). In other words, this is the characteristic title for God in the Revelation.

There was never a time in history in which such forces were drawn up against the Church as when the Revelation was written. There was never a time when the Christian was called upon to undergo such suffering and to accept so continually the prospect of a cruel death. And yet in such times John calls God pantokrator ( G3841) .

Here is faith and confidence; and the whole point of this passage is that that faith and confidence are vindicated.

The Church, the Bride of Christ, is clothed in fine linen, pure and shining. There is a contrast with the scarlet and gold of the great harlot. The white linen represents the good deeds of God’s dedicated people; that is to say, it is character which forms the robe which arrays the Bride of Christ.

THE ONLY WORSHIP ( Rev 19:9-10 a)

19:9-10a And he said to me: “Write! Blessed are those who are invited to the feast of the marriage of the Lamb!” And he said to me: “These are the true words of God.” And I fell down before his feet to worship him; and he said to me: “See that you do not do this. I am your fellow-servant and the fellow-servant of your brothers who possess the testimony which Jesus gave. Worship God!”

The Jews had the idea that, when the Messiah came, God’s people would, as it were, be entertained by God to a great Messianic Banquet. Isaiah speaks of God preparing for his people “a feast of fat things, a feast of wine on the lees, of fat things full of marrow, of wine on the lees well refined” ( Isa 25:6). Jesus speaks of many coming from the east and the west and sitting down with the patriarchs in the kingdom of heaven ( Mat 8:11). The word used for sitting down is the word for reclining at a meal. The picture is of all men sitting down at the Messianic Banquet of God. Jesus at the Last Supper said that he would not again drink of the cup until he drank it new in his Father’s kingdom ( Mat 26:29). That was Jesus looking forward to the great Messianic Banquet.

It may well be from that old Jewish idea that there came the idea of the marriage feast of the Lamb, for that indeed would be the true Messianic Banquet. It is a simple picture, not to be taken with crude literalness, but simply saying very beautifully that in his kingdom all men will enjoy the bounty of God.

But this passage confronts us with something which became of very great importance in the worship of the Church. It was John’s instinct to worship the angelic messenger; but the angel forbids him to do that, because the angels are no more than men’s fellow-servants. Worship is for God alone. John was forbidding angel worship; and that was a very necessary prohibition, for in the early church there was a well-nigh inevitable tendency to worship angels, a tendency which has never wholly disappeared.

(i) In certain circles of Judaism the angels had a very large place. Raphael tells Tobit that he is the angel who brought his prayer before God ( Tob_13:12-15 ). In the Testament of Dan ( Dan 6:2) the angel who intercedes for men is mentioned. In the Testament of Levi (5:5) Michael is said to be the angel who intercedes for Israel. A fourth century A.D. Rabbi, Jehudah, actually gave the odd instruction that men ought not to pray in Aramaic because the angels did not understand Aramaic! The prevalence of all this in Judaism is underlined by the fact that certain Rabbis insisted that prayers must always be offered direct to God, and not to Michael or to Gabriel.

In Judaism there was increasingly stressed the transcendence of God, because of that it was increasingly felt that man needed some intermediary. Hence arose the prominence of angels.

When Jews came over into Christianity, sometimes they brought this special reverence for the angels with them, forgetting that with the coming of Jesus no other intermediary between God and man can be necessary.

(ii) A Greek came into the Church from a world of thought which made angel worship a real danger. First, he came from a world in which there were many gods–Zeus, Hera, Apollo, Aphrodite and the rest, What was easier than to keep the old gods in the form of angels? Second, he came from a world in which it was believed that God did not interest himself directly but made his contact through the demons (daimon, G1142) , by means of whom he controlled the natural forces and acted upon men. What was easier than to turn the demons into angels and to worship them?

John insists that angels are no more than the servants of God; and that God alone must be worshipped. Any other intermediary than Jesus Christ between God and man must be utterly opposed.

THE SPIRIT OF PROPHECY ( Rev 19:10 b)

19:10b The testimony of Jesus is the spirit of prophecy.

We take this phrase by itself, because it is both ambiguous and important.

The ambiguity springs from the fact that the testimony of Jesus can bear either of two meanings.

(i) It can mean the witness which the Christian bears to Jesus Christ. That is the way in which H. B. Swete takes it. He says: “The possession of the prophetic spirit, which makes a true prophet, shows itself in a life of witness to Jesus, which perpetuates his witness to the Father and to himself” A prophet’s message lies in the personal witness of his life, even more than in the spoken witness of his words.

(ii) It can equally mean the witness which Jesus Christ gives to men. On that interpretation the phrase will mean that no man can speak to men until he has listened to Jesus Christ. It was said of a great preacher: “First he listened to God, then he spoke to men.”

This is the kind of double meaning of which the Greek language is capable. It may well be that John intended the double meaning; and that we are meant not to choose between the meanings, but to accept both of them. If so, we can define the true prophet as the man who has received from Christ the message he brings to men, and whose words and works are at one and the same time an act of witness to Christ.

THE CONQUERING CHRIST ( Rev 19:11 )

19:11 And I saw heaven opened, and, behold, a white horse, and he who is mounted on it is called Faithful and True, and in righteousness he judges and makes war.

Here is one of the most dramatic moments in the Revelation, the emergence of the conquering Christ.

(i) John sees Christ as the conqueror. He is, as H. B. Swete puts it, “a royal commander followed by a dazzling retinue.” Here is a picture which is essentially Jewish. Jewish dreams were full of the warrior Messiah, who would lead God’s people to victory and smash his enemies. In the Psalms of Solomon we have that picture:

Behold, O Lord, and raise up unto them their king the Son of

David,

At the time in which thou seest, O God, that he may reign

over Israel, Thy servant.

And gird him with strength that he may shatter unrighteous

rulers,

And that he may purge Jerusalem from nations that trample

her down to destruction.

Wisely, righteously, he shall thrust out sinners from the

inheritance,

He shall destroy the pride of the sinner as a potter’s vessel,

With a rod of iron he shall break in pieces all their substance,

He shall destroy the godless nations with the word of his

mouth;

At his rebuke nations shall flee before him,

And he shall reprove sinners for the thoughts of their hearts

(Wis 17:23-27).

There is a Rabbinic picture of the Messiah: “How beauteous is the king Messiah, who is about to rise from the house of Judah. He hath bound his loins and gone forth to war against those who hate him; kings and princes shall be slain; he will make red the rivers with the blood of the slain…his garments will be dipped in blood.”

The white horse is the symbol of the conqueror, because it was on a white horse that a Roman general rode when he celebrated a triumph.

It is well to remember that the whole background of this picture lies in Jewish expectations of the future and has little to do with the Christ of the Gospels who was meek and lowly in heart.

(ii) His name is Faithful and True. Here, on the other hand, is something which is valid for all time. Christ is described by two words.

(a) He is faithful. The word is pistos ( G4103) ; it means absolutely to be trusted.

(b) He is true. The word is alethinos ( G228) and has two meanings. It means true in the sense that Jesus Christ is the one who brings the truth and who never at any time has any falsehood in anything that he says. It also means genuine, as opposed to that which is unreal. In Jesus Christ we meet reality.

(iii) He judges and makes war in righteousness. Again John finds his picture in the prophetic words of the Old Testament, where it is said of the chosen king of God: “With righteousness he shall judge the poor” ( Isa 11:4). John’s age knew all about the perversion of justice; no one could expect justice from a capricious heathen tyrant. In Asia Minor even the tribunal of the proconsul was subject to bribery and to maladministration. Wars were matters of ambition and tyranny and oppression rather than of justice. But when the conquering Christ comes, his power will be exercised in justice.

THE UNKNOWABLE NAME ( Rev 19:12 )

19:12 His eyes are a flame of fire, and on his head are many royal crowns, and he has a name written which no one knows except himself.

We begin the description of the conquering Christ.

His eyes are a flame of fire. We have already met this description in Rev 1:14 and Rev 2:18. It stands for the consuming power of the victorious Christ. On his head he has many crowns. The word used here for crown is diadema ( G1238) , which is the royal crown, as opposed to stephanos ( G4735) which is the crown of victory. To be crowned with more than one crown may seem strange, but in the time of John it was quite natural. It was not uncommon for a monarch to wear more than one crown in order to show that he was the king of more than one country. For instance, when Ptolemy entered Antioch he wore two crowns or diadems–one to show that he was lord of Asia and one to show that he was lord of Egypt ( 1Ma_11:13 ). On the head of the victor Christ there are many crowns to show that he is lord of all the kingdoms of the earth.

He has a name known to no one but himself. This is a passage whose meaning is obscure. What is this name? Many suggestions have been made.

(i) It has been suggested that the name is kurios ( G2962) , Lord. In Php_2:9-11 we read of the name above every name which God has given to Jesus Christ because of his complete obedience; and there the name is almost certainly Lord.

(ii) It is suggested that the name is Y-H-W-H. That was the Jewish name for God. In Hebrew writing there were no vowels; the vowels had to be supplied by the reader. No one really knows what the vowels in Y-H-W-H were. The name was in fact so holy that it was never pronounced. We usually pronounce it JEHOVAH; but the vowels in Jehovah are really those of the Hebrew word ‘Adonay ( H136) , which means Lord, the name by which the Jews called God in order to avoid pronouncing the sacred name. Many scholars think the name should be Y-A-H-W-E-H. The letters Y-H-W-H (Yahweh) are called the sacred tetragrammaton, the sacred four letters.

(iii) It may be that the name is one which can be revealed only at the final union of Christ and the Church. In the Ascension of Isaiah ( Isa 9:5) there is a saying: “Thou canst not bear his name until thou shalt have ascended out of the body.” There was a Jewish belief that no man could know the name of God until he had entered into the life of heaven.

(iv) It may be that here is a lingering relic of the old idea that to know the name of a divine being was to have a certain power over him. In two Old Testament stories, the wrestling of Jacob at Peniel ( Gen 32:29), and the appearance of the angelic messenger to Gideon ( Jdg 13:18) the divine visitor refuses to tell his name.

(v) It may be that we shall never know the symbolism of the unknown name but H. B. Swete has the very fine idea that in the essence of the being of Christ there must always remain something beyond man’s understanding. “Notwithstanding the dogmatic helps which the Church offers, the mind fails to grasp the inmost significance of the Person of Christ, which eludes all efforts to bring it within the terms of human knowledge. Only the Son of God can understand the mystery of his own being.”

GOD’S WORD IN ACTION ( Rev 19:13 )

19:13 He is clothed in a robe dipped in blood, and the name by which he is called is the Word of God.

Here are two further pictures of the warrior Christ.

(i) He is clothed in a robe dipped in blood, not his own but that of his enemies. As R. H. Charles puts it, it is essential to remember that the Heavenly Leader is this time, not the Slain One, but the Slayer. As usual John takes his picture from the Old Testament and is thinking of the terrible picture in Isa 63:1-3, where the prophet pictures God returning from the destruction of Edom; “I trod them in my anger, and trampled them in my wrath; their life blood is sprinkled upon my garments, and I have stained all my raiment.” This is the Messiah of Jewish apocalyptic expectation far more than the Messiah whom Jesus claimed to be.

(ii) His name is the Word of God. Although the words are the same as in the first chapter of the Fourth Gospel, the meaning is quite different and much simpler. Here we have the purely Jewish idea of the Word of God. To a Jew a word was not merely a sound; it did things. As Dr. John Paterson puts it in The Book that is Alive: “The spoken word in Hebrew was fearfully alive. It was not merely a vocable or sound dropped heedlessly from unthinking lips. It was a unit of energy charged with power. It is energised for weal or for woe.” We can see that, for instance, in the old story in which Jacob filched Esau’s blessing from Isaac ( Gen 27:1-46). The blessing given could not be taken back.

If that is so of human words, how much truer it is of the divine word. It is by his word that God created the earth and the heavens and everything in them. And God said is the recurring phrase in the narrative of creation ( Gen 1:3; Gen 1:6; Gen 1:9; Gen 1:14; Gen 1:26). The word of God, said Jeremiah, is like a hammer that breaks the rock in pieces ( Jer 23:29).

In Wisdom there is a description of the plagues in Egypt, and in particular of the slaying of the first-born sons of the Egyptians: “Thine Almighty Word leaped down from heaven out of thy royal throne, as a fierce man of war, into the midst of a land of destruction, and brought thine unfeigned commandment as a sharp sword, and standing up filled all things with death; and it touched the heaven, but it stood upon the earth” ( Wis_18:15-16 ). It is the active word which carried out the commandment of God. Here is the idea in Heb 4:12: “The word of God is living and active, sharper than any two-edged sword.”

When John here called the warrior Christ “The Word of God”, he means that here in action is all the power of God’s word; everything that God has said, and threatened, and promised is embodied in Christ.

THE AVENGING WRATH ( Rev 19:14-16 )

19:14-16 The armies which are in heaven followed him, on white horses, clothed in fine linen, white and pure.

From his mouth there comes forth a sharp two-edged sword, so that with it he may smite the nations, and he will control them with an iron rod. He will tread the winepress of the anger of the wrath of God the Almighty.

And on his robe, and on his thigh, he has a name written–King of kings and Lord of lords.

The description of the warrior Christ is further filled in.

He has with him the armies of heaven. With this we may compare Jesus’ words at his arrest, when he said he could have had twelve legions of angels to fight for him ( Mat 26:53). The armies of heaven are the hosts of the angels.

From his mouth goes forth a sharp two-edged sword (compare Rev 1:16). This description of the warrior Christ comes from two Old Testament passages put side by side. Isaiah says of the heavenly king: “He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked” ( Isa 11:4). The Psalmist says of the Messianic king: “You shall break them with a rod of iron, and dash them in pieces like a potter’s vessel” ( Psa 2:9). Once again we must remember that this picture is demonstrably painted in Jewish terms.

He will tread the winepress of the anger of the wrath of God. The picture is of the warrior Christ trampling the grapes so as to produce the wine of the wrath of God, which his enemies must drink to their doom.

Our most difficult task here is to discover the picture behind the statement that the warrior Christ has the name King of kings and Lord of lords written on his robe and on his thigh. Various suggestions have been made. It has been suggested that the name is either embroidered on his girdle or engraved on his sword hilt. It is suggested that it is on the skirt of his general’s cloak, for that is where it would be easiest to read on a horseman. It is suggested that it is actually written on his thigh, because it was sometimes the custom to engrave the titles of statues on the thigh. It seems clear that the name is visible to all, and, therefore, probably the likeliest solution is that it was written on the skirt of the warrior Christ’s robe, lying over his thigh, as he rode upon the white horse. In any event, the name singles him out as the greatest of all rulers, the only true divine One and the universal King.

THE DOOM OF THE ENEMIES OF CHRIST ( Rev 19:17-21 )

19:17-21 And I saw one angel standing in the sun, and he cried with a great voice to all the birds who fly in midheaven. “Come,” he said, “assemble for the great feast which God will give you, that you may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses and of those who ride them, and the flesh of all men, both free men and slaves, both small and great.”

And I saw the beast and the kings of the earth and their armies assembled to make war with him who rides the horse, and with his army. And the beast was seized, and with him the false prophet, who performed in his presence signs by which he deceived those who had received the mark of the beast, and who worship his image. The two of them were cast alive into the lake of fire which burns with brimstone; and the rest were slain with the sword of him who rides the horse, with the sword which comes out of his mouth; and all the birds were glutted with their flesh.

Here is a grim picture of birds of prey being invited to come from all over the sky to glut themselves on the corpses of the slain. Again this is a picture taken directly from the Old Testament, from Ezekiel’s picture of the slaughter of the forces of Gog and Magog. “Speak to the birds of every sort and to all beasts of the field…. You shall eat the flesh of the mighty, and drink the blood of the princes of the earth–of rams, of lambs, and of goats, of bulls…. And you shall eat fat till you are filled, and drink blood till you are drunk at the sacrificial feast which I am preparing for you” ( Eze 39:17-19). This bloodthirsty picture is again far more in line with Old Testament apocalyptic expectations than with the gospel of Jesus Christ.

Here we have a repetition of the imagery of chapter 13. The beast is Nero redivivus; the false prophet is the provincial organization which administered Caesar worship; those who have the mark of the beast are they who have worshipped at the shrine of Caesar; the kings of the earth and their armies are the Parthian hosts, which Nero was to lead again against Rome and against the world.

So all the forces hostile to God assemble themselves; but the warrior Christ is to conquer. Antichrist and his henchmen are cast into the lake of fire; and all their supporters are slain, to await in Sheol the final judgment.

The cosmic drama is drawing to a close. Nothing has yet been said of the fate of Satan, but now we go on to see that fate.

-Barclay’s Daily Study Bible (NT)

Fuente: Barclay Daily Study Bible

5. Song of triumph over the destruction of the harlot, (Rev 19:1-5😉 and the coming of the pure bride, (Rev 19:6-10😉 Rev 19:1-10.

1. And after these things We are carefully to note here, as at Rev 18:1, these explicit declarations of consecutiveness. The jubilations of this coming paragraph are not to be confused with those of the last chapter, which are closed. The last chapter celebrates the overthrow of the city; this paragraph the destruction of the great whore. Hence we must not (as Dusterdieck) literally identify the harlot with secular and material Rome upon the Tiber.

Much people Much multitude of saints and angels.

Alleluia Greek form of the Hebrew hallelujah, praise Jehovah. Its euphony in English, together with its sublime import, has made it a vocal favourite with joyous Christians.

Salvation God A rapturous exclamation; rightly translated by Stuart, “Hallelujah! the salvation, and glory, and power, of our God.” A trinal ascription to the Triune.

Fuente: Whedon’s Commentary on the Old and New Testaments

IV. THE SEVEN TRUMPETS, Rev 7:1 to Rev 20:10.

Of the trumpets, the first four are mundane, or earthly; each of the four blasts draws down a judgment upon some creational point, as earth, sea, fountains and rivers; firmamental luminaries. It is the sins of men that draw down these bolts of wrath, rendering every point of creation hostile to our peace. “Cursed is the ground for thy sake,” (Gen 3:17,) is the key-note. This sad status of humanity has existed through all past ages; but it is here represented to form a base from which the history of the renovation commences.

The first four the earthly trumpets are each brief as well as terrible; the spiritual, the fifth and sixth, expand into wider dimensions and rise to more spiritual interests; while the seventh trumpet rolls forth its series of events, through all the future scenes of retribution and redemption to the judgment.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘After these things I heard as it were a great sound of a vast crowd in Heaven, saying, “Halleluyah. The salvation and glory and power are of our God, for true and righteous are his judgments, for he has judged the great prostitute who corrupted the earth with her fornication, and he has avenged the blood of his servants at her hand”. And a second time they say “Halleluyah”.’

These appear to be the voices of the heavenly beings for they are impersonal, ‘the blood of his servants’ rather than ‘our blood’. They declare the rightness and glory of what God has done. He has passed judgment on the great prostitute, the defiled woman, Babylon the Great. The rise of Babel has been reversed, the centres of sin have been destroyed, the great prostitute is dead, the martyrdoms of His servants have been avenged, the time for mercy is past, judgment has been exacted on her, the time for final judgment has come.

The fall of Great Babylon, symbol of corruption and sexual misbehaviour and greed, will shortly be followed by the manifestation of the Bride in her glory (Rev 19:7) and of the New Jerusalem (Rev 21:2), home of honour, purity and unselfish love. They have battled through the ages, the depraved scarlet woman against the pure Bride, Great Babylon against the heavenly Jerusalem, the world against the people of God, and now the Bride and the new Jerusalem have triumphed.

That these are the voices of heavenly beings is confirmed by the fact that ‘great voices’ are always heavenly (Rev 1:10; Rev 11:12; Rev 11:15; Rev 16:1; Rev 16:17). But then in contrast in Rev 19:5 ‘you His servants’, referring back to the reference to His servants in Rev 19:2, are also commanded to give praise, and do so in Rev 19:6, as ‘the voice of a great multitude’ (compare Rev 7:9) and ‘the voice of many waters’ (compareRev 14:2) and ‘the voice of mighty thunders’ (compare Rev 14:2). These phrases are previously used of the redeemed. Thus here the voices are of the mighty company of the redeemed. Note the contrast of ‘great sound of a vast crowd’ (‘great voice of a great multitude’) (Rev 19:1) with ‘voice of a great multitude’ (Rev 19:6). The heavenly cry is a ‘great voice’ while the earthly is a ‘voice’.

The worship of the heavenly beings is threefold, (‘salvation, and glory and power’), signifying its completeness, as in Rev 4:9, ‘glory, honour and thanks’ (the living creatures) and Rev 4:11, ‘the glory and the honour and the power’ (the twenty four elders), and in contrast with Rev 5:12 and Rev 7:12 (sevenfold from the angels) and Rev 5:13 (fourfold from the creatures of earth). It almost parallels Rev 4:11 except that ‘salvation’ replaces ‘honour’. In Rev 4:9; Rev 4:11 ‘glory’ came first, for all eyes were on the One on the throne, but here ‘salvation’ comes first because all eyes are on the fact that the final deliverance is here. The threefoldness therefore also serves to confirm that the great multitude of Rev 19:1 includes the living creatures and the elders.

This is the first use of the term ‘hallel-u-yah’ (‘praise you Yahweh’) in the New Testament. It is used twenty four times in the psalms. Its first use there parallels its use here, ‘let sinners be consumed out of the earth, and let the wicked be no more. Bless the Lord, Oh my soul. Halleluyah’ (Psa 104:35). Here the cry arises because sinners have been consumed out of the earth in the form of the demise of Babylon the Great. Justice has been obtained and God’s servants have been avenged. Note that here it is then repeated, something which is stressed. And again it is connected with the fall of Babylon the Great. Her smoke goes up for ever and ever’.

Fuente: Commentary Series on the Bible by Peter Pett

The Seventh Vision – The Coming of Christ, the Last Battle, the Final Judgment ( Rev 19:1 to Rev 20:15 ).

The Scarlet Woman and the Pure Bride ( Rev 19:1-10 ).

This scene parallels, although more briefly, the scenes in chapters 4 & 5, with the participation in worship and praise of living creatures, elders and the heavenly multitude. In chapters 4 & 5 they worshipped as the seals were being prepared for opening, in order to introduce God’s working out of salvation history. Here they worship because the seals have now been carried into effect. There is also a deliberate contrast between the demise of the scarlet woman and the marriage of the bride. That which represented all that was unholy has been destroyed, that which has been made holy is co-joined to the Lamb.

Fuente: Commentary Series on the Bible by Peter Pett

Heaven’s Praises for Babylon’s Fall Rev 19:1-10 describes the scene in heaven when praise goes forth for the fall of Babylon.

Alleluia – The Greek word (G239) is used four times in the New Testament (Rev 19:1; Rev 19:3-4; Rev 19:6), and each time it is transliterated into English as “Alleluia.” This word literally means, “praise Yahweh” ( BDAG). Its Hebrew equivalent ( ), meaning “praise the Lord,” is used throughout the Old Testament, particularly in the last few psalms.

Jack Taylor notes that in the preceding chapters (Revelation 17-18) John draws a picture of a political system which has joined hands to unite the world, with a prostitute riding the back of the beast. Now, in Rev 19:1-8 John describes four movements in this great drama of redemption. Taylor offers the following sermon outline:

Verse 1 – The Alleluia of His Redemption is completed (crowned). Salvation: event past, future accomplishment, and a present reality. It is not static.

Verse 2-3 – The Alleluia of Retribution is completed. Sin, justice will find man out. The false church and system is cast down

Verse 4-5 – Alleluia of the Reign confirmed. God is reigning

Verse 6-7 – Alleluia of the Relationship consummated. What God has started, He has finished. Death will be last that shall be put away.

Jack Taylor says Jenners put together an oratorio in 1741. It was sent to a musician in London named George Fredrich Handel, who then wrote the music, “I think I saw all heaven, God with it.” [118]

[118] Jack Taylor, “Sermon on Revelation 19:1-8,” Sunday Night, Southcliff Baptist Church, Fort Worth, Texas, 17 October 1982

Rev 19:5 “both small and great” Comments – The phrase “both small and great” in Rev 19:5 does not refer to the physical stature of men and women, but rather, their positions before God’s throne. This implies that there will be a reward system for all believers when they get to heaven. Some will be considered great, while others small, in the divine reward system that all of us must accept.

Rev 19:10 “for the testimony of Jesus is the spirit of prophecy” Comments In order to understand this statement, it will help to refer to similar passages in the Scriptures. For example, we know that the books of Old Testament were written under the spirit of prophecy. Jesus tells us in Joh 5:39 that they testify of Him.

Joh 5:39, “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.”

He then tells us in Joh 15:26 that under the New Covenant the Holy Spirit will continue to testify of the Lordship of Jesus Christ.

Joh 15:26, “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:”

Fuente: Everett’s Study Notes on the Holy Scriptures

Babylon and Its Fall Rev 17:1 to Rev 19:10 describes Babylon, its rebellion against God (Rev 17:1-18), its fall (Rev 18:1-24), and praise unto God for its destruction (Rev 19:1-10). The fact that the Tribulation Period marks the end of the Times of the Gentiles, a period in which Babylon, Persia, Greece, and Rome raised empires that ruled the known world, suggests that the fall of Babylon in Rev 17:1 to Rev 19:10 essentially marks the end of human rule upon earth. Jesus will return to earth at this time and set up His earthly kingdom, ruling from the holy city of Jerusalem. Whether biblical scholars interpret Babylon in the book of Revelation to symbolize the Roman Empire or to literary mean the city of Babylon, the fact is that the world’s system of rule that began with Babylon, Persia, Greece, and Rome ends at this time, ushering in a new era of God’s plan of redemption for mankind.

Outline Here is a proposed outline:

1. Babylon as an Earthly Institution Rev 17:1-18

2. The Fall of Babylon Rev 18:1-24

3. Heaven’s Praises for Babylon’s Fall Rev 19:1-10

The Personification of the City Called Babylon In Rev 17:1-18 John the apostle introduces a figurative character of a woman, a harlot, whom he calls Babylon, and later describes as the great city. The most popular interpretation of this passage is to identify the city as Rome, whom John personifies in this passage of Scripture as the “mother of harlots.” One of the strongest argues in support of the city of Rome is the description of her sitting upon seven hills (Rev 17:9). The city of Rome has been popularly known as the city of seven hills since antiquity, as seen in Classical literature, with Virgin and Propertius using very similar language to John the apostle in personifying the city of Rome with her enthronement and pomp among the nations.

The Latin scholar Varro (116-27 B.C.) writes, “Where Rome now is, was called the Septimontium [Seven Hills] from the same number of hills which the City afterwards embraced within its walls.” ( On the Latin Language 5.41) [106]

[106] Virro, On the Latin Language, vol. 1, trans. Roland G. Kent, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William Heinemann, 1938), 39.

The Latin poet Virgil (70-19 B.C.) writes, “thus Rome became of all things the fairest, and with a single city’s wall enclosed her seven hills.” ( Georgics 2:535) [107] He also personifies the city of Rome much like John the apostle, writing, “Lo! under his auspices, my son, that glorious Rome shall bound her empire by earth, her pride by heaven, and with a single city’s wall shall enclose her seven hills, blest in her brood of men: even as the Berecyntian Mother, turret-crowned, rides in her car through the Phrygian cities, glad in her offspring of gods, and clasping a hundred of her children’s children, all denizens of heaven, all tenants of the heights above.” ( Aeneid 6.783) [108]

[107] Virgil, vol. 1, trans. H. Rushton Fairclough, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William Heinemann, 1938), 153.

[108] Virgil, vol. 1, trans. H. Rushton Fairclough, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William Heinemann, 1938), 561.

The Latin poet Horace (65-8 B.D.) writes, “To the Immortal Gods a hymn to raise Who in the seven-hilled City take delight.” ( The Secular Hymn 5) [109]

[109] The Works of Horace, vol. 2, trans. Theodore Martin (Edinburgh: William Blackwood and Sons, 1881), 97.

The Latin poet Propertius (50-45 to 15 B.C.) personifies the city of Rome, using a number of similar statements to John the apostle, writing, “No day shall ever free thee of this stain, O RomeThe city high-throned on the seven hills, the queen of all the world, was terrified by a woman’s might and feared her threats! What boots it now to have broken the axes of Tarquin, whose proud life brands him with the name of ‘proud,’ if we must needs endure a woman’s tyranny? Rome, take thy triumph and, saved from doom, implore long life for Augustus. Yet didst thou fly, O queen, to the wandering streams of timorous Nile!” (3.11.36, 46-52) [110]

[110] Proterius, trans. H. E. Butler, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William Heinemann, 1916), 215-217.

The Latin poet Ovid (43 B.C. to A.D 17) writes, “but Rome, that gazes about from her seven hills upon the whole world, Rome, the place of empire and the gods.” ( Tristia 1.5.69) [111]

[111] Ovid: Tristia, Ex Ponto, trans. Arthur Leslie Wheeler, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William Heinemann, 1939), 33.

The Latin historian Pliny (A.D. 23-79) writes, “Romulus left Rome possessing three or, to accept the statement of the authorities putting the number highest, four gates. The area surrounded by its walls at the time of the principate and censorship of the Vespasians, in the 826th year of its foundation, measured 13 miles and 200 yards in circumference, embracing seven hills.” ( Natural History 3.66-67) [112]

[112] Pliny, Natural History, vol. 2, trans. H. Rackham, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William Heinemann, 1961), 51.

The Latin poet Juvenal (late 1 st or early 2 nd c. A.D.) writes, “Juv. Fear not: you will never want a pathic friend, These hills standing and safe : from every where to them There come together, in chariots and ships…” ( Satires 9.130-132) [113]

[113] Juvenal and Persius, vol. 1, trans. M. Madan (Oxford: J. Vincent, 1839), 305.

Fuente: Everett’s Study Notes on the Holy Scriptures

The Triumph of the Elect in Heaven.

The hymn of the host in heaven:

v. 1. And after these things I heard a great voice of much people in heaven, saying, Alleluia! Salvation and glory and honor and power unto the Lord, our God!

v. 2. For true and righteous are His judgments; for He hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of His servants at her hand.

v. 3. And again they said, Alleluia! And her smoke rose up forever and ever.

v. 4. And the four and twenty elders and the four beasts fell down and worshiped God, that sat on the throne, saying, Amen, Alleluia!

The idea which had merely been suggested in the 18: 20, is here carried out at length, in a scene which presents the final triumph of the forces of light and righteousness: After these things I heard what resembled the loud voice of a great multitude in heaven, saying, Hallelujah! Salvation and glory and power are our God’s; for true and righteous are His judgments, since He has judged the great harlot, who corrupted the earth with her fornication; and He has avenged the blood of His servants at her hand. The glory of the last day is here anticipated. As the people of a nation go forth with shouts of victory to meet the returning conquerors, so the multitudes of the perfected saints break forth in hymns of triumph at the return of the victorious Lord of hosts. The salvation of the saints was in His hands, and He wrought it by the mighty manifestation of His grace. And so all glory and power belong to our Lord alone throughout all eternity. His judgments, His sentences, are true; they have been rendered in accordance with His promises; and they are just, for the rulers of the kingdom of Anti-Christ had every opportunity to see the errors of their way and to return to the truth, but they deliberately refused and thus invited the wrath of the Lord. For the countless souls which the great Roman harlot corrupted with her idolatry, and for the lives of other thousands whose blood she shed, she will have to answer with a sharp reckoning on the last day.

The song of triumph is echoed by the singers and the elders: And for the second time they said, Hallelujah! And her smoke ascends forever and ever. And the twenty-four elders and the four living beings fell down, and they worshiped God that is seated upon the throne, saying, Amen, Hallelujah! The great harlot is cast into the abyss of fire and brimstone, to be burned with fire throughout eternity, chap. 18:8. And this fact causes both the elders representing the Church of God and the four cherubs that acted as His servants and messengers to fall down before the throne of God in the act of worshipful adoration, and to repeat, in endless refrain, their hymn of praise, Amen, Hallelujah; to God alone all praise and glory, through all eternity!

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

Rev 19:1

And after these things I heard a great voice of much people in heaven, saying; after these things I heard, as it were, a great voice of a great multitude, etc. The usual introduction to a new phase of a vision (see Rev 4:1, etc.). The “great voice,” as usual, characteristic of the heavenly utterances (see Rev 5:2, etc.). Again, we are not told whose the utterance is. It may well be that of all the heavenly inhabitants and saints in glory (cf Rev 7:9). As usual in the Apocalypse, at the termination of a description of the last judgment comes the triumphant song of the heavenly host (cf Rev 7:9-17; Rev 11:17). Thus the account of the conflict between God and the devil, which was begun at Rev 12:1-17., is here concluded at Rev 12:8; after which the narrative takes a fresh departure, once more returning, as it were, to the beginning, and tracing anew this warfare. The remaining portion of the book is analogous to the latter part of Ezekiel. Alleluia; Salvation, and glory, and honor, and power, unto the Lord our God; Hallelujah; the salvation and the glory and the power belong to our God. , “the honour,” found in several cursives, is omitted in , A, B, C, P, etc. So also with the word “Lord.” Hallelujah”Praise ye Jehovah”is found in Psa 135:1 and elsewhere. It is translated in Psa 135:5 of this chapter, as is St. John’s custom (see on Rev 9:11). It has been remarked that the word “Hallelujah” is chiefly used in connection with the punishment of the wicked; in which manner it is also used here. (For a similar ascription of praise, see Rev 4:11, etc.)

Rev 19:2

For true and righteous are his judgments. This reason for the worship of Rev 19:1 is similar to that in Rev 16:7 and Rev 15:3. For he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. A second reason for the worship of Rev 15:1. Corrupt the earth; as in Rev 11:18, where a form of the same verb is used (cf. also Jer 51:25). Her fornication; her unfaithfulness and deceit (see on Rev 14:4, Rev 14:8). The prayer of Rev 6:10 has now been heard (cf. also Rev 18:20).

Rev 19:3

And again they said, Alleluia. And her smoke rose up forever and ever; goeth up. The “smoke” is that of the burning of Babylon, mentioned in Rev 18:9, Rev 18:18. The final nature of this judgment is indicated by the closing words.

Rev 19:4

And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia. (On “the twenty-four elders” as representing the Church of God, and “the four living beings” as typical of creation, see on Rev 4:4, Rev 4:6.) God that sitteth (present tense, as in Rev 19:3) on the throne; as he is described in Rev 4:2 and Rev 5:13. Amen; Hallelujah (see Psa 106:48).

Rev 19:5

And a voice came out of the throne, saying. “out of,” is found in , P, 1, 34, etc.; , “forth from,” is supported by A, B, C, etc.; while B reads , “heaven,” instead of , “throne.” Alford suggests that the direction rather than the source of the voice is intended. It is impossible to say to whom the voice should be attributed (cf. Rev 10:4, Rev 10:8, etc.). As an invitation to the Church to praise God, we might expect the voice to be that of one of the elders. Praise our God, all ye his servants, and ye that fear him, both small and great, , C, P, omit the first “and,” thus reading: “ye his servants, ye that fear him,” etc. The first words are a repetition of the “Hallelujah” of Rev 19:1. The following phrases are found in Psa 134:1; Psa 115:13.

Rev 19:6

And I heard as it were the voice of a great multitude. This is the response to the invitation just uttered in Rev 19:5. Again “the voice of a multitude,” as in Rev 19:1. And as the voice of many waters. That is, in its suggestiveness of great power and magnitude (cf. Rev 1:15; Rev 14:2; Psa 93:3; Jer 51:16). And as the voice of mighty thunderings, saying. A repetition of the idea contained in the preceding clause. The case of the participle is doubtful; A, P, and others have ; many cursives has ‘ ; ; the nominative is found in B and others. Alleluia: for the Lord God omnipotent reigneth. (On “Hallelujah,” see Rev 19:1.) These words connect the present passage with Rev 17:14. They exhibit, as it were, the culminating reason for this adoration of God. He has exhibited his almighty power in the overthrow of Babylon, who said, “I sit a queen;” and in the overthrow (which has yet to be narrated more fully) of the kings of the earth.

Rev 19:7

Let us be glad and rejoice, and give honour to him; let us rejoice and be exceeding glad, and let us give the glory unto him. Alford reads , “we will give,” with , A. P, 36; but the T.R. , “let us give,” which is found in , B, 1, 7, 38, Vulgate, Cyprian, Primasius, is to be preferred. For the marriage of the Lamb is come, and his wife hath made herself ready. This is somewhat anticipatory; the full vision of the bride of the Lamb is reserved until Rev 21:1-27. But the rejoicing over Babylon and the harlot naturally suggests the allusion to Christ’s faithful Church, just as the vision of Rev 7:1-17. is suggested by the concluding words of Rev 6:1-17. “The marriage of the Lamb” is the figure under which is depicted that complete union between Christ and his faithful Church, which will be consummated at the last day, when Satan has been overcome and sin destroyed. It stands in contrast with the fornication of the harlotthe union of the spiritually unfaithful portion of Christ’s Church with the powers of the world (see on Rev 17:1, Rev 17:2). Alford remarks, “This figure, of a marriage between the Lord and his people, is too frequent and familiar to need explanation (cf. in the Old Testament, Isa 54:1-8; Eze 16:7, etc.; Hos 2:19, etc.; and in the New Testament, Mat 9:15; Mat 25:1, etc.; Joh 3:29; Eph 5:25, etc.).” This symbol of the wife or bride indicates the redeemed, who have already in several places been alluded to in this book (Rev 7:9; Rev 12:1; Rev 14:1; Rev 17:14, “they that are with him”). The saints have made themselves ready by enduing themselves with the robe of righteousness (Rev 6:8).

Rev 19:8

And to her was granted that she should be arrayed in fine linen, clean and white; and it was given unto her that she should array herself in fine linen, bright [and] pure. The double nature of the process is here set forth. “It was given her,” the power comes from God (cf. Rev 13:5, etc.), and yet “she arrays herself;” the action is still voluntary. (On “white linen,” see on Rev 4:4; Rev 7:9; Rev 15:6.) The following words are a sufficient commentary. This verse appears to contain the words of the writer, the heavenly song having ceased at the end of verse7. For the fine linen is the righteousness of saints; the righteous acts of the saints. That is, their former righteousness, exhibited in fidelity to God and hostility to the world, obtained and retained by the grace of God, now forms their chief glory. So “their works do follow them” (Rev 14:13).

Rev 19:9

And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb; which are bidden (Revised Version). Cf. the command in Rev 1:11 and Rev 21:5, and the prohibition in Rev 10:4; cf. also the expression in Rev 14:13, “Blessed are the dead,” etc. It almost seems as if the writer has in his mind the connection of ideas indicated by the words quoted above on Rev 14:8, “Their works do follow them.” The figure of the “marriage supper” is rather a new symbol than the continuation of the symbol of the bride; though very probably suggested by it. For those who partake of the “marriage supper” are those who constitute the bride, viz. the faithful Church of God. Cf. Rev 3:20, the words which are spoken by the “Amen, the faithful and true Witness” (Rev 3:14): “If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.” It is impossible to say who the speaker is that thus addresses St. John, except in so far as may be gathered from verse 10. And he saith unto me, These are the true sayings of God. Cf. the words of Rev 3:14, quoted above, and Rev 21:5; also the “Yea, saith the Spirit” of Rev 14:13. (On the word “true,” see Rev 3:7.) These words have been restricted to different portions of the Apocalypse by different commentators; but it seems best, on the whole, to understand them as referring to the whole series of visions connected with the harlot and Babylon and the faithful bride of Christ.

Rev 19:10

And I fell at his feet to worship him. The same thing happens again in Rev 20:7, Rev 20:8, and this makes it improbable that St. John imagined the angel to be Christ himself, as some think. More probably (as Alford, Bengel, Vitringa, Wordsworth, and others) St. John was so overwhelmed with the tremendous character of the revelation just made to him, that in his humility he pays undue reverence to the angel who had communicated it to him. This reverence may not have been exactly of the nature of that which he would render to God; but it is evident, from the reproof of the angel, that it was more than could be becomingly and safely paid to a created being. And he said unto me, See thou do it not: I am thy fellow-servant, and of thy brethren that have the testimony of Jesus; saith I am a fellow servant with thee and with thy brethren, etc. So the apostles styled themselves (Rom 1:1; 2Pe 1:1, etc.). (On “hold the testimony of Jesus,” see Rev 1:2, Rev 1:9; Rev 12:17.) Worship God. Such also is the command of our Lord (Mat 4:10). For the testimony of Jesus is the spirit of prophecy. Like the words of verse 8, these words are probably an explanation added by St. John. To prophesy is to understand and proclaim the truth concerning God, especially in the face of prevalent ignorance or opposition; this is also what is meant by holding “the testimony of Jesus.” The angel in revealing these visions, the martyrs in openly professing Christ, St. John in receiving and handing on the Apocalypse, were prophesying. Thus it was that the angel announces himself to be the fellow servant of St. John, and a fellow servant with the prophets, and with those “who keep the sayings of this book” (Rev 22:9).

Rev 19:11

And I saw heaven opened, and behold a white horse. A new vision now opens, which is, however, part of the preceding series, commencing at Rev 13:1. The destruction of certain forms of eviltypified by Babylon and the harlothas been declared; the final overthrow of the dragon has vet to be related, though there may be no such separation in the actual infliction of these punishments as there necessarily is in the relation of them. The warfare now to be described must be understood to be that which is taking place between the hosts of Christ and Satan throughout the period of the world’s existence. The heaven opened (cf. Rev 4:1). A similar figure has been already employed in the first seal vision (Rev 6:2). It has been pointed out that the same image is employed at the beginning and at the end of the description of the warfare between Christ and the devil. He who is the First and the Last, the Alpha and Omega (Rev 1:8), rides forth conquering and to conquer (Rev 6:2). And he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. Even the participial construction here employed connects this account with Rev 6:2. “Faithful and True” are the titles applied to our Lord in Rev 3:14, which see. In righteousness he cloth judge; cf. Isaiah’s prophecy of Christ: “But with righteousness shall he judge the poor” (Isa 11:4); cf. verse 2 of this chapter. The purposes of this expedition are “to judge and make war.”

Rev 19:12

His eyes were as a flame of fire; and his eyes [are] a flame of fire. Again as in Rev 1:13. “Fire” is the type of purity and judgment (see Psa 97:3; Isa 47:14; Isa 66:15; Amo 5:6; 1Co 3:13, etc.; Rev 3:18). And on his head were many crowns; and upon his head [are] many diadems. , ” kingly crowns ” (cf. Rev 12:3; Rev 13:1), because he now comes as a King to judgment. The plurality of “crowns” points to his character as King of kings (see Rev 17:14; cf. Rev 13:1). And he had a name written, that no man knew, but he himself; hath a name no, one knoweth. Evidently the “new name” of Rev 3:12, the significance of which St. John is unable to comprehend (see on Rev 2:7; Rev 3:12). From the connection with the preceding clause, we naturally infer that this name was written upon his forehead (cf Rev 7:3); Joh 16:1); but the writer does not explicitly state this. In B, twenty-five cursives, and Syriac, the words, “names written and,” are inserted before “name.”

Rev 19:13

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. Isa 63:15). 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 appeara strong argument in favour of his authorship of the Apocalypse (cf. Joh 1:1; 1Jn 1:1). This cannot be the “name” of verse 12, which, as there explained, is unknown. This Name, the Word of God, is appropriately used when he is going forth to judgment.

Rev 19:14

And the amiss which were in heaven followed him upon white horses, clothed in fine linen, white and clean; which are white, pure. These armies are not merely the angels, but the “called, chosen, and faithful” of Rev 17:14, “the bride” of Rev 17:8, who are described as being arrayed in white in Rev 6:11, and Rev 6:8 of this chapter. Those commentators who consider that the angels only are intended, and not the saints, forget the double nature of the vision; it is not only a description of Judgment meted out, but also of a war waged. (On “white” and “fine linen,” see previous chapters.)

Rev 19:15

And out of his month goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a red of iron. The description is still similar to that given in Rev 1:1-20. (see Rev 1:16; Rev 2:12, Rev 2:16). (For the last clause, see Rev 2:27; Rev 12:5; and cf. Isa 63:3.) The symbolism is descriptive of warfare, victory, and judgment. “He” is emphatic: “he shall rule“no longer the kings of the earth. The nations; in the sense of the ungodly (cf. Rev 16:19, etc.). And he treadeth the wine press of the fierceness and wrath of Almighty God; the wine press of the wine of the fierceness of the wrath, etc. In Rev 14:10 we have the figure of “the wine of the wrath” of God, and in Rev 14:19 that of the “wine press of the wrath;” here the two are combined (cf. also Isa 63:3, quoted on Isa 63:13).

Rev 19:16

And he hath on his vesture and on his thigh a name written. What this means is doubtful. The following suggestions have been made:

(1) The name, written at length, is written partly upon the vesture and partly upon the thigh itself, where the garment would (in an equestrian figure) fall away from the thigh (Alford).

(2) The name is written on the vesture, even () on that part of it which covers the thigh (De Wette, Dusterdieck, Hengstenberg).

(3) On the thigh, as the place where the sword usually hangs.

(4) A reference to the custom of engraving the name of the artist upon the thigh of a statue (Cic., ‘Verr.,’ 4.43; see Wetstein).

KING OF KINGS, AND LORD OF LORDS. As in Rev 17:14 (but inverted), where, as here, it portrays the victorious career of Christ over the “kings of the earth.”

Rev 19:17

And I saw an angel standing in the sun. That is, in mid heaven (as in Rev 8:13, etc.); in a place befitting his glory, and also whence he can appropriately issue his summons. And he cried with a loud voice. As is usual in all the heavenly utterances (see Rev 5:2, etc.). Saying to all the fowls that fly in the midst of heaven; the birds that fly in mid heaven (Revised Version) (vide supra); see Eze 39:17, et seq., for the origin of the imagery here employed. Come and gather yourselves together unto the supper of the great God; come, be gathered together unto the great supper of God (Revised Version). Not, of course, the “supper” of Eze 39:9, but rather a contrast to it; that supper which is reserved for the ungodly, at which they form the prey. The language is employed in filling in the accessory details of the central image, and must not be pressed too far in particular directions; e.g. Andreas considers the birds to be good angels.

Rev 19:18

That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great (cf. the description in Eze 39:17). All men; that is, all the ungodly. Cf. the description of the same event at the conclusion of the seal judgments (Rev 6:15). The whole account indicates the widespread and complete nature of God’s judgments, which none shall be able to escape.

Rev 19:19

And I saw the beast; viz. that described in Rev 13:1, typical of the hostile world power. And the kings of the earth, and their armies. The kings summoned by the unclean spirits of Rev 16:13, Rev 16:14, typical of the forces which the beast employs in his spiritual warfare with God. The armies are the adherents of the beast, described in Rev 13:1-18.the ungodly, those who follow the world rather than God. Gathered together to make war against him that sat on the horse, and against his army. Gathered as described in Rev 16:14 and Rev 16:17 of this chapter. Again (as in Rev 16:7) a double operation. The gathering is voluntary on the part of the wicked (Rev 16:14), and yet it is overruled by God, and made to serve his ends (Rev 19:17). Him that sat on the horse; Christ (see Rev 16:11). “His army” consists of the faithful followers of Christ. They are here pictured as a heavenly army (Rev 16:14), because the victory which they achieved is the leading feature here depicted, but their warfare took place while they were on earth (cf. Rev 14:13). The war (with the article); viz. that war which is perpetually waged between the powers of light and darkness, and which will not be terminated until the great judgment.

Rev 19:20

And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image; that wrought the signs in his sight (Revised Version). Here we have described the destruction of the earthly manifestations of Satan’s power; the means by which he seeks to achieve his purposes, and which we have interpreted as the hostile world power and self deception (see on Rev 13:1-18.). The whole account contained in Rev 19:11-21 is a brief recapitulation of the whole period of warfare between Christ and Satan, with special attention given to the final overthrow of the powers of evil. It, therefore, covers the same ground as the vision of seals, and then that of the trumpets, then that of the vials, and afterwards that of the beasts, each occupies. The chief difference is that in all those visions the everyday conflict is more particularly described; whereas in this passage the termination of the conflict is specially brought before us. The same ground is covered in the next chapter, advancing, however, one step further, and showing us the final punishment of Satan himself, as well as of his instruments (Rev 20:10). These both were cast alive into a lake of fire burning with brimstone; they twain were cast alive into the lake, etc. (On “brimstone,” etc., see on Rev 9:17, Rev 9:18. Cf. Rev 20:10, Rev 20:14, Rev 20:15; Rev 21:8.) This “lake of fire” is the place of punishment for Satan and his hosts; not the place in which he at present works and reignswhich is described as the abyss (Rev 9:1; Rev 11:7; Rev 17:8; Rev 20:1, Rev 20:3).

Rev 19:21

And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. The remnant; that is, the adherents of the beast, the “armies” of Rev 19:19. (For this description of Christ, see Rev 19:11, Rev 19:15.) Spiritual death is inflicted upon those who have proved themselves hostile to God. The last sentence emphasizes the nature of the punishment by the reference to the indignity offered to their bodies after death.

HOMILETICS

Rev 19:1-9 (coupled with Rev 18:20)

Rejoicings over the fall of Babylon.

When we put side by side the lament of the kings, merchants, and seamen, with the rejoicings of the great multitude in heaven over Babylon’s fall, the effect is very strange. At first sight there seems an incongruity between them. We are taught in the Word that there is such deep sympathy between heaven and earth, and that there are emotions of tenderest pity felt in heaven towards man below. And yet in this series of symbolic visions we have the representation that heaven is made glad by that which brings wailing on earth. How is this to be accounted for? Observe:

(1) It is not the wailing itself at which there is rejoicing, nor yet at its immediate cause.

(2) It is not from any vindictive feeling. All such feelings are, we are sure, dead in the completely sanctified character. But

(3) there are matters of immensely greater importance than the happiness or misery of individuals. It may be a grievous thing to see a human being with a tear in his eye; it is much more so to see him in rebellion against God. And if there are those who need to be taught this, it is better to see them weeping over the bitter fruits of rebellion than to see them at ease in the revolt itself.

(4) That may be joyous in one aspect which is sad in another. It may be a sad thing to see so many precious things perishing. It is good to find that when aught is poisoned by sin it is not allowed to continue.

(5) As the great multitude in heaven often grieved over the burden of sin which the earth was carrying, how can they but rejoice that from it the earth is freed?

(6) While angels in heaven have sympathy with man, they have no sympathy with his sin, but much, very much, with God.

(7) Hence they see that while man’s sin is the blight of earth, God’s righteous judgments against sin are the guard of righteousness. Especially when

(8) the Divine vengeance is a perfectly righteous one, never erring by excess or defect. At the same time, it may be thought that not even these considerations entirely remove the difficulty. One may say, “Think of all the souls who are lamenting over Babylon’s fall! I for one do not feel as if I could be happy, or take up such a song of praise as the passage contains, so long as there is a single being in the universe who is not rejoicing in God. I would not have the slightest speck or flaw anywhereno, not one unhappy soul in all creation!” There is a great deal to admire in such philanthropic feeling, and yet even such a state of mind may bring its own perils. For even such feelings have to be regulated by the disclosures of God’s Word, and ever to be kept in curb by an absolute faith in God himself. To such a one we would therefore put queries like these: Would you be satisfied with the dealings of God if God himself is satisfied with them? Would you be satisfied if those in heaven are so? Would you be content if our blessed Saviour were satisfied with the joy set before him? Would you not be vastly more than content if you could see that the fall of Babylon was but preliminary to the ushering in of a brighter glory? Would you not even be transported with delight if God should show you that he means from the present chaos of sin to gather up things anew, and to bring about an issue more glorious than if sin had never been permitted to intrude? because, if such should be the case, even this fall of Babylon may be but one event in a process in which God is going to do exceeding abundantly for us above all we can ask or think. Let us, then, watch for the sequel. And meanwhile let us: in the light of the paragraph before us, ask and answer three inquiries

I. WHO ARE THE REJOICING ONES? “A heavenly hallelujah celebrates the first act of the final sentence upon the antichristian powers which served as Satan’s instruments. At each crisis in the Apocalypse we find a similar hymn of praise (Rev 4:8; Rev 5:9; Rev 7:10; Rev 11:15; Rev 15:3; Rev 16:5).” An unknown voicepossibly from “him that sitteth upon the throne;” this would seem to be the more appropriate conclusion, as the word is in the form of a mandate. The song itself comes:

(1) From the four living creaturesrepresentatives of the higher orders of creation.

(2) From the four and twenty eldersthe representatives of the Old and New Testaments.

(3) From the great multitude in heaven, whose voices rise up as the voice of many waters. From the point of view at which the blessed in heaven study the works of God, they see ground for adoring praise and for rapturous song. It is only here among ourselves, who dwell in clouds below, that the song is checked by our misapprehension and partial sight.

II. WHAT IS IT WHAT FURNISHES MATERIAL FOR SONG?

1. “He hath averaged the blood of his servants,” etc. (Rev 19:2.) This one expression, “the blood of his servants,” carries with it a tale of fearful import. It would include:

(1) The blood of the millions slaughtered under the sanction of papal Rome.

(2) The blood of those put to death under paganism.

(3) The blood of those who have perished under the iniquities of the slave trade.

(4) The blood of those whose consciences and souls have been trampled on by mammon’s greed. There are two sorts of feelings which may be cherished under these crying illsthat of angry revenge; that of a burning indignation at a moral outrage. The first is wrong, and has no place in this song; the second is rightyea, and not only right, but one which it would be wicked not to have. And when God arises in his strength to avenge the cause of the helpless, he would be unworthy the name of a man who would not rejoice over this.

2. “He hath judged the great harlot.” This great harlot, Babylon, corrupted the earth. Whether the iniquity thus specified assumed the commercial or the ecclesiastical form, in either case it was a huge system of iniquity, of apostasy, whereby either “the priest” or “mammon” sat in the seat of God. The seventeenth chapter points to the former; the eighteenth chapter, to the latter. And surely when apostasy from God is exposed in all its ugliness, and branded with everlasting shame, that is enough to cause a mighty shout of joy to peal forth from the mighty host above. What has so often made pleasure a forbidden thing? Apostasy! What has befouled commerce? Apostasy! What has dragged the banner of science in the mud and the mire? Apostasy! What has made even religious forms a stumbling block and a shame? Apostasy! And surely it will be a festive day alike for earth and heaven when this gilded and bedizened demon shall be stripped exposed and slain.

3. The dew fall of so much evil is the prelude to the salvation. (Rev 19:1, “The salvation unto the Lord our God.”) By this is meant not so much that aspect of salvation which belongs to the forgiveness of sinsthat had been long ago enjoyed; but that which pertains to deliverance from the burden of evil in many and every form. After long and weary conflicts with iniquity, after seeming to be almost smothered with the weight of outside ungodliness, after the voice of the righteous was all but drowned in the confusion and roar of Babylonthen comes the deliverance! Their great foe is forever dead. “Alleluia!”

4. The Lord God hath taken the kingdom. (Rev 19:6.) Hath showed himself to be King indeed, as he was before King by right of his enthronement in heaven; i.e. the Lord Jesus Christ, who now is exalted “a Prince and Saviour,” shall then be acknowledged as King. And certainly the universal acknowledgment of Jesus as Lord may well call forth a shout of praise from all the blest in heaven!

5. The Church is prepared for her Lord. (Rev 19:7, Rev 19:8.) The Lord God will not only crush sin in the world, but will also purge it out of the Church; and all unclean rags of Babylon the great, some of which may be found in the purest Church on earth, shall be burnt up. “In fine linen, clean and white,” the bride of Christ shall shine. In the seventh verse this is looked at from one point of view, and in the next verse from another. In the former, as an act of personal preparation for the appearing of the Bridegroom; and in the latter, as a grant from the grace of God. These are the two aspects of Divine truth which always coalescehuman effort and the grace of God.

6. The Lord cometh to claim his Church. “The marriage of the Lamb is come.” These words, like many others with which we have met in the course of our expositions, overleap the intervening distance and events, and glance onwards to the outcome. The fall of Babylon will be one of the preliminaries to heaven’s great bridal day! And then, then the mutual rejoicing! “Blessed are they which are called unto the marriage supper of the Lamb.” This is the festive scene which is descried in the distance, as that to which the evolution of things is pointing. It is sketched in Rev 22:1-21. Between now and then are the binding and loosing of Satan, the victory over Gog and Magogand after these things the New Jerusalem appears. And each incident as it occurs is a new pledge of the nearing of heaven’s great triumphal feast. But we have not gone far enough yet in interpreting the spirit of this chapter. We have seen what we may call the momenta, of the joythe items which furnish the material of it. We have yet to ask

III. ON WHAT GROUNDS DOES THAT JOY REST WHICH THUS EXPRESSES ITSELF IN SONG? All these events which prompt the joy do so because they are, to the eye of renewed creatures, the expression and development of the infinite perfections of God. Here they see our God unveiling his purposes of grace. It is in him and in his holy will that all these events have their unity and their continuity. “The salvation, and the glory, and the honour unto the Lord our God.” Glancing over the paragraph, we find that there are no fewer than five different manifestations of the Divine perfections.

1. There is a manifestation of power. (Rev 22:1.) The power belongs to God. In him is the origin of force; its eternal and exhaustless fount. Even when Babylon is at the height of its pride, he can hurl it down and cast it forever away. Is it not matter for infinite joy to know that evil is not strong enough to perpetuate itself? “Though thou make thy nest among the stars, from thence will I bring thee down, saith the Lord.”

2. There ‘s a manifestation of equtity. “He hath judged he hath avenged” (Rev 22:2). “He will render to every man according to his deeds.”

3. There is a manifestation of grace. (Rev 22:8.) “To her was granted”as a free gift. It is the glory of the Divine sovereignty to enrich out of the aboundings of grace, and thus to do exceeding abundantly for us above all that we ask or think.

4. There is a manifestation of the Divine mercy. For he hath conferred salvation on those who were ready to perish; and hath, of his own pity to the unworthy, made them fair, though he found them foul.

5. There is a manifestation of faithfulness. Of faithful adhesion to all the promises; of perpetual continuation in faithful love to the bride whom he will come to claim as his own. This union is forever! The tie between the Redeemer and his redeemed shall never be dissolved, but shall outlive the “wreck of matter, and the crash of worlds.”

Note: The one lesson which the unrolling ages teach us isGod. There is a profound truth hidden in pantheism, albeit it perverts the truth which alone gives it its plausibility. All eventsin the town, the city, the empire, the worldare hastening on the unfolding of God, and writing new pages of that unfinished and unfinishable Name! Hence the deep meaning in the prophecy so oft repeated, “The glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it.” It is not in heaven that we shall find God; it is in the eternally unfolding manifestation of God that the righteous will find their heaven, and the theme for a song that will be ever new.

Rev 19:11-21

“King of kings, and Lord of lords.”

In this paragraph we have a marvellously vivid sketch of a mighty conflict, in which the most high God, in the Person of his Son, goes forth to war and victory. Strange as it may seem to speak of God being engaged in a struggle, it is clear that what we call “good” is in the world with its legion forces, and that what is evil is also here. Both are at work. They are necessarily opposed. God must be on the side of good. Hence the war. Probably we have reason to believe that God could, if he pleased, terminate in a moment all that is opposed to his infinitely holy nature. But he does not see fit to do this. We do not know why, except as he tells us. It may be that in and by the conflict lessons are to he taught which otherwise could not be learnt. Any way, while this strife lasts, it is the Lord’s controversy, which will be brought to an issue in “the battle of the great day of God Almighty.” Not that we are to look for the literal fulfilment of such words in a material contest headed by the Messiah in person leading an army! No, no! nothing so sensuous. God’s battle is a silent one. Its weapons are not carnal. Though we walk in the flesh, we do not war after the flesh. The forces which have to be subdued are spiritual. Hence the war must be spiritual too. The forces which have to be subdued are:

(1) Worldly power and policy in every unrighteous form.

(2) False religious systems of every kind.

(3) Varied false and corrupt forms of Christianity itself.

(4) Sin and crime, whether open or secret.

These are the adverse forces which are sketched in this book. These are the evils which are manifest in the world. And it is against them that the mighty conflict is going on. But by whom it is to be headed, and to be so conducted that the victory is surewhat human intellect can solve the problem? what human foresight peer into the future? what human strength grapple with the foes? Woe be to us if the whole were left in human hands! But it is not so. The apostle sees heaven opened, and lo! he sees above, the Lord and Leader in this mighty conflict. Concerning him and it the paragraph gives us replies to five questions.

I. WHO IS THE LEADER, AND WHAT IS HIS NAME? This question receives here a threefold answer. Surely no student of Scripture can fail to see that here is a vision of the Lord Jesus Christ, although neither the personal nor the official name is given. But we are told:

1. He has a name which no one knoweth but he himself. There are aspects of his nature which are known to us, or it would be impossible to reverence and love him. But there are other aspects which to us are unknown. There are fathomless depths in his own infinite nature. “No one knoweth the Son but the Father.”

2. He has a name which is known. A name which expresses at once his relation to God and to man. “His name is called The Word of God.” This is the name in which the beloved apostle so much delights (Joh 1:1-5). The “Word;” the expression of thought. The Lord Jesus as “the Word” is the revealed expression of the mind of the invisible Father.

3. He hath also a title expressive of kingly authority, of supremacy over all earthly names”King of kings, and Lord of lords.” “All kings shall fall down before him.” His monarchy shall put all else into the shade.

“The might of the Gentile, unsmote by the sword,
Hath melted like snow in the glance of the Lord!”

II. WHAT ARE THE ATTRIBUTES OF THIS LEADER? They are such as absolutely to qualify him for the work here assigned to him.

1. His eyes are as a flame of fire. Here his omniscience is set forth as that which no sin, no sinner, can escape.

2. He is called Faithful. The Faithful One, in whom fidelity is embodied as its archetype, its source.

3. He is True. The Truth. The Substance. These attributes bespeak the almightiness and essential Godhead of the Son. Creatures have them partially and derivatively; he, infinitely and independently.

4. Equity, too, is his. “In righteousness he doth judge and make war.” In the integrity of his sway there is no flaw. In the rectitude of his decisions there is no defect. These are the names and titles; these are the attributes by which he is distinguished. “Gird thy sword upon thy thigh, O most mighty, and in thy majesty ride prosperously, because of truth, and meekness, and righteousness.”

III. HOW DOTH HE APPEAR IN GOING FORTH TO WAR? The characteristics here specified are three.

1. He is seen on “a white horse.” So at the opening of the first seal. The white horse being the emblem of dignity, and of the peaceful triumphs he was about to win. There, however, he went forth at the beginning of his triumphs. Here he is seen going forth to a decisive and final conflict.

2. He is “arrayed in a garment sprinkled with blood.” The question has been askedIs the blood his own, or that of his foes? We replyThe symbolism is drawn from the responsive song in Isa 63:1-19., and we cannot question that here the blood intended is that of his foes. Not, of course, to be taken as otherwise than symbolic of the completeness of the victory he has achieved, having put all enemies beneath his feet.

3. On his head are many diadems. In allusion, perhaps, to the ancient custom of a conqueror wearing the diadems of the vanquished kings. If so, the figure is one of immense suggestiveness and power. The beast, or the ungodly world power, had seven headsseven kings or kingdoms. Of these, at the time of the writing of the Apocalypse, five had fallenEgypt, Assyria, Chaldea, Persia, Greece. Rome hath gone also since then. And as earthly crowns one by one are falling from kingly brows, he to whom the globe belongs shall bear the glory. The glory of Egypt is gone; but the men of Egypt shall rise again, and crown him Lord of all. So with other realms, empires, nations. All worldly glory must depart, to reappear no more, save as all honour gathers round his majestic brow. The world’s crown is waiting for Jesus! From every nation, kindred, tribe, and tongue, men shall exclaim

“Take the kingdom, it is thine,
King of kings, and Lord of lords!”

IV. BY WHAT METHODS DOTH CHRIST BRING THIS ABOUT? Andrew Fuller remarks, “Christ’s war is of a twofold kindspiritual and providential.” This is true. And though we need not regard the symbolism of this passage as a complete indication of the methods of Christ, yet there are three methods specified here.

1. By the sword, which may signify

(1) judgment, and also

(2) the Word which goeth forth out of his mouth.

In fact, both (1) and (2) may blend as one, as the Word of his mouth is living and mighty, and sharper than any two-bladed sword; this is the rod of his strength. The “sword of the Spirit is the Word of God.”

2. By the armies of heaven. Some take these to be the glorified saints; others, the angels. But seeing this is a vision of a conflict which is to take place on earth, it would seem to be more in accordance with the analogy of Scripture and with the nature of the case, to regard these armies as the friends of the Saviour, who, first redeemed by him, afterwards cooperate with him, going forth under his direction to pursue the holy war. Thus they may include

(1) believers on earth;

(2) departed saints;

(3) angels, who minister to the heirs of salvation.

These, these make up the glorious armies of heaven. All who are working and warring for God are now enrolled therein, “clothed in fine linen, white and clean.”

3. By stern and terrible judgments. Surely nothing less than this can be intended by the expression (Isa 63:15), “He treadeth the wine press of the fierceness of the wrath of Almighty God.” Judgment is God’s strange work. But when it comes, it will be terrible. “That great and terrible day of the Lord.”

V. WHAT ARE THE ISSUES OF THIS MIGHTY CONFLICT? (Isa 63:17 -21). These may be grouped around four of the figures employed in the textthe sword, the wine press, the rod of iron, the lake of fire. All images of terror, because the theme in hand is the Divine triumph over sin; and righteousness must oftenperhaps alwayshave an aspect of terror with reference to sin. Hence the apparent severity of the symbolism. Infinitely pure love must be severe upon sin. Sinners may be renewed; sin must be expelled. Enemies may be reconciled; enmity cannot. And it is sin itself, as the foe alike of God and man, that is ultimately to be put to shame; and so must all who strive against God, and in final impenitence reject his grace. By the sword of judgment they will be smitten down. As grapes are crushed in the wine press, so will the enemies of God and the right be crushed. With a rod of iron shall they be ruled and be utterly powerless to resist when he riseth up in his day of final conflict. “The God of peace will bruise Satan under our feet shortly;” “He must reign till he hath put all enemies under his feet.” Babylon hath already fallen. Next, the first beast is captured and thrown into the lake of fire; the second beast likewise, and they that worship his image. And thus one by one the foes are falling, till all things shall be subdued unto him. The whole creation will acknowledge the equity of the Great Supreme, and whether in joy or terror will own that Jesus Christ is Lord. Then, then the enemy shall be still as a stone. Temptation shall have sped forever. “Alleluia! Alleluia! the Lord God Omnipotent reigneth.” Thus have we traced in outline the sketch which the Holy Ghost by the apostle’s pen hath given us, of the great Destroyer of evil as he is now enthroned in glory, preparing to overturn, and overturn, and overturn, till he shall come, in the glory of his majesty and might, and claim the kingdom as his own. “What shall we then say to these things?” Note:

1. How great is the mercy that heaven hath been “opened “for us to have such visions! We are not left to the adventurous flights of human speculation nor to the curious varieties of human guessing, nor even to the devout aspirations of philanthropic zeal. However decidedly any or all of these might tend in one direction, they could noteven if they all coincidedgive us solid ground on which to rest. But here, here we have a firm rock on which we stand; here we fix our hopes; here we cast anchor; nor can our vessel ever be drifted from her mooring. “The glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it.” And however we may have been disheartened by the tangled maze and troubled aspect of this world’s affairs, when we ponder over such visions as these, our hope revives. In him who is the Word of God, whose eyes are as a flame of fire, we see an amplitude of wisdom and a plenitude of power. In the blood-stained robes we see marks of a conflict already encountered, and pledges of a victory already secured. For such a Leader no mazes of evil can be too complex, no massing of power too strong. “Alleluia!”

2. The vision shows us the grandeur of the strife between good and evil. When the everlasting Son of the Father takes it up as his own cause, it assumes new dignity. In an ancient battle it inspired God’s people when they were told, “The battle is not yours, but God’s;” and since that which was true in a material conflict cannot be less so in a spiritual one, we may well draw a holy inspiration for our contest with sin, in the thought that the King of kings, and Lord of lords, is the sole Leader in the fight. His honour is engaged. He hath it in trust from the Father to put down evil, and to gather home the redeemed. “In righteousness doth he make war!” Never was there such a holy war, never one on which such stupendous issues hung, as that one with which we are asked to identify ourselves.

3. It is an act of great condescension that, in going forth with his armies, our Saviour deigns to make use of human instrumentality. He would use us. He commands us to enter his army.

(1) Some are engaged on his side. And they find it their noblest joy and their highest honour to cooperate with their redeeming Lord. Let them not forget the garb in which the Saviour’s hosts go forth”clothed in fine linen, white and clean.”

(2) Some there are who have not yet openly espoused the Saviour’s cause. Let such remember that there are only two sides. “He that is not against us is for us;” here is what Vinet called “the tolerance of the gospel.” “He that is not with me is against me;” here is what the same writer called “the intolerance of the gospel.” Christ allows no neutrality. We are either siding with the armies of heaven or with the worshippers of the beast and his image. But let us remember that just in proportion to the severity of the defeat which awaits us if we are on the wrong side, is the greatness of the joy which will attend us if, through the Holy Spirit’s grace, we are won over to the side of Jesus. We go not a warfare at our own charges. We shall be well equipped for the most perilous expedition and the longest marches, and also furnished with wisdom and strength for the severest fight. And if we could but cause men to see the glory of the conflict, instead of having to plead with them to side with Jesus, the pleading would be heard from their side that they might have the privilege of fighting in the holy war!

HOMILIES BY S. CONWAY

Rev 19:1-10

The triumph of the redeemed.

When Handel wrote the “Hallelujah Chorus” he endeavoured, so he said, to picture to himself what the great gladness of the glorified must be. He rightly and reverently soughtand, it seems to us, sought not in vainto imagine the whole scene as it is recorded here. And it is good for us to muse much on a scene like this. It is a veritable sursum corda for poor sin and sorrow laden men such as we are. It helps us to obey the word, “Be not weary nor faint in your minds.” Let us, then, observe

I. TO WHOM THIS TRIUMPH IS ASCRIBED. The “Alleluia” and all the resonant rejoicing praise is “unto the Lord our God.” When we consider who join in this praise, we shall see amongst them many who were eminent in service, who did heroic work for Christ and his causeprophets, apostles, martyrs, and ministers of God of all degrees. They had not stinted their toil, nor grudged aught they could do and be for their Lord; but not to them, not even to the greatest, is the praise of heaven ascribed, but all “unto the Lord our God.” There and then will it be seen, as it is not now, how insignificant in comparison with his work was that of any of his servants, and how even that was only in his strength. This vision, therefore, endorses our Saviour’s words, “When ye have done all, say, We are unprofitable servants.”

II. BY WHOM. A goodly company is presented to our view. For:

1. “Much people in heaven” were seen by St. John, and he heard the “great voice” of their united praise. And as they beheld the proof of their ancient adversary’s utter overthrow, in that “the smoke” of the fire by which his city was consumed “rose up forever and ever,” then their praise burst forth again: “and again they said, Alleluia” (verse 3).

2. And next, the representatives of the whole Church of God, “the twenty-four elders,” and the representatives of the creation of God, “the four living creatures”join in this praise, and prostrating themselves worship him, saying, “Amen; Alleluia.”

3. Then is heard “the voice of a great multitude” (verse 6), and the sound of their praise was as vast in volume and force as that of the many waters of the much-resounding sea, or the deep reverberating thunders which roll amidst the clouds of heaven. Blessed it is to see the great throng of those who render this praise; let us be thankful for the multitude of the saved, but mindful, too, that not one was there, whether small or great, but were “servants” of God, and feared him.

III. How. The words which express their gratitude and joy are worthy of our careful heed.

1. Alleluia. Here alone in the New Testament is this word found, where it is repeated four times. It is borrowed from the Psalms, of which fifteen either begin or end with “Hallelujah.” In Psa 104:35 it is first found, and allusion seems to be made here to that passage. “The sinners shall be consumed from the earth, and the wicked shall be no more. Praise the Lord, O my soul. Hallelujah.” Thus in the dark times of old the Church sustained her faith by these holy songs, and now the redeemed in heaven, having realized what then was but hoped for, lift again their “Hallelujah.” The praises of earth are prophetic of and preparatory to the praises of heaven.

2. Then comes the ascription to the Lord of salvation. It is meant to affirm that salvation is of the Lord. There had been times when their faith faltered and well nigh rafted amid the darkness and distress of their earthly lot. But now they know and they acknowledge that salvation is of the Lord. And of him only. It is all due to him.

3. Glory. Of this, too, there had at one time been sad misgiving. For the cause of God seemed to be everywhere suffering defeat. The world seemed everywhere to win, and the Name of God to be held in contempt. The glory did not seem to belong to God, but to some other. But now all doubt was gone. The glory was the Lord’s. His foes had made war with him, but had suffered complete overthrow at his hands.

4. Power. This also was now evidently the Lord’s. Sometimes it had seemed as if the might and malice of the devil were too strong to be overcome. But now it was certain. “Salvation, and glory, and power belong to our God.” And all this they repeat, and with them the elders and the living creatures unite. Thus in innumerable throng, with loud acclaim and with deepest, holiest love, they render praise to the Lord, to whom they owe their all, and to whom, therefore, all praise is due. Let us listen to this glorious praise, this heavenly hallelujah, and learn to doubt our doubts and deny our denials; learn that salvation is of the Lord, and glory and power likewise, however much our unbelieving hearts may question and fear and faint.

IV. WHEREFORE. A threefold cause is given.

1. The judgment of the harlot city. For

(1) she had made others sin; she had corrupted the earth with her abomination. She had, by her emissaries, spread her deadly influence far and wide, poisoning the springs of life, making them fountains of evil and sin. Ah, how differently we judge here on earth! If a bad, depraved, vicious mana corrupter of youth, a poisoner of men’s moral lifelive amongst us, and he be but wealthy as this harlot was, and has, like her, pleasing and attractive manners, we condone his wickedness and make all manner of excuse for his sins. But not so with the saints of God. And

(2) she had shed the blood of God’s saints. Those who were the salt of the earth she had put out of the way; those who were the light of the world she had ruthlessly extinguished as far as she could. They who would have been as breakwaters, buffeting back the inrushing floods of sin, she put to death. All her power had gone to make earth like hell. That such a one should be judged was indeed good cause for heaven’s hallelujahs. Have we sympathy with such joy? Would the like reason excite in us like delight? Do we hate such as Heaven hates, such as this harlot was and is evermore?

2. The marriage of the Lamb. (Psa 104:7.) Marriage festivals are ever, and rightly, regarded as joyous seasons if the marriage be worthy of the name. How much more, then, the marriage, the consummation of the union betwixt Christ and his Church! There is joy on account of the Bridegroom. The bride he has so long and truly loved he possesses at last. “He that hath the bride is the Bridegroom.” But, long ere this, this Bridegroom had sought his bride, had loved her from the first, had shed his blood to save her. But he had a formidable rival. Another suitor sought his bride, and endeavoured by every beguilement to win her for himself. The world wooed her, and sometimes it seemed as if it had really won her. But at length the Bridegroom told of here won her heart. That was at length fully, freely given, so that when he asked, “Lovest thou me?” the answer came back, “Lord, thou knowest that I love thee.” But with all this love she was not yet ready for her Lord. And the preparation was a long process. But her Lord waited for her patiently; visiting her often in her earthly home, loading her with tokens of his love; and at length, dearer to him than ever, she stands at his side, for the marriage day is come. May not the friends of the Bridegroom rejoice on his account? And there is joy because of the bride. That she should have been led to give her heart to One so worthy; that she should have been chosen by him who was so worthy, when she herself was so unworthy; oh, what wondrous happiness was that for such as she was! And now that she should be deemed worthy, and through his grace be worthy. And that at last, made ready, she should stand by his side to whom her heart has been so long given, and know now that they can never be separated any more. No wonder, then, when we remember who the bride is, and who the Bridegroom, that at this marriage there is great joy. The union of Christ and his Church, which has of necessity been so imperfect and interrupted here, now perfected forever. Well may the bride put on the lustrous linen raiment, white and glistering in the sheen of its exquisite beauty, and the symbol of the purity and righteousness with which she had been spiritually endowed! For:

3. The preparation of the bride is named as another spring of the heavenly joy. “His wife hath made herself ready.” But never could she have done this had it not been “granted to her” to array herself in the bright and pure spiritual raiment which became her marriage dress. So that it is both true that the Church makes herself ready for Christ, and that it is Christ who makes her ready. But for him she could not make herself ready, and without her consenting heart he will not make her so. She works out her own salvation, because he worketh in her both to will and to do. But no matter how the blessed work has been accomplished, there is the unspeakably joyful fact that it is accomplished. His wife is “ready.” The vision is yet future. The robing of the redeemed, the making ready of the bride, is yet going on. This is the meaning of all our disciplines and trials, of all the pleadings of God’s Spirit, of all the means of grace which we are bidden employ, of all the strain and toil of heart which we often have to bear; it is all the making “ready” of the bride. But when it is all complete for all the redeemed, all done that had to be done, all borne that had to be borne, and God shall have wiped away all tears from off all facesthat, too, may well call forth, as it assuredly will, another of the hallelujahs of heaven. See to it that we are present at that marriage; for “blessed are they which are bidden to the marriage supper of the Lamb.”S.C.

Rev 19:8

The “linen” of Scripture.

“For the fine linen is the righteousness of saints.” There are highways and byways of the Bible. Many think they have exhausted the Scriptures when they have traversed the King’s highway. But there are, as many a delighted traveller has found, byways less known, and far less frequented paths, which yield up to the explorer knowledge and beauty and good which they were ignorant of before. The land of Scripture is a glorious land. There is no region upon earth, however endowed with well nigh all forms and possibilities of the beautiful, that can compare, for variety and sublimity, for loveliness and richness, to the Word of God. But whilst we may be familiar with its main features, if we will be at the pains to search out its less-trodden paths and its hidden nooks and cornersif we may so speak,it is wonderful what fresh interest and instruction may be often gained. Now, one of those more diligent searchers of the Bible (B. W. Newton) has noted the fact that there are three different kinds of linen spoken of in Scripture, and that the vestments made from them were worn on specific and appointed occasions; so that each kind of linen had its religious significance. Let us try and see what that was. Now, of this familiar fabric there were three different kinds.

1. The ordinary material, which gives the name to all varieties of it. The Greeks translated the Hebrew word and called it , as we also call it. Now, in four books of the Bible this common and inferior variety of linen is referred to. In Leviticus, twice.

(1) When the priest is renewing the fire upon the altar, that it may not go out (Le Lev 6:10). He comes in the early morning, gathers up the ashes, etc. In doing this he was to wear a particular dress made of this linen.

(2) On the great Day of Atonement (Lev 16:1-34.), Aaron and his sons are not to be arrayed in their “garments of glory and beauty,” but in their plainest attire. Hence they were to put on vestments of this linen. In Ezekiel (Eze 9:2, Eze 9:3, Eze 9:11; Eze 10:2, Eze 10:6, Eze 10:7), where the vision of Jerusalem’s coming desolation is given. Ezekiel sees a man with an ink horn by his side, who is in company with five others. Their mission is to execute God’s vengeance; his, to report of it. Now, this man is dressed in this linen. Six times (see verses given) attention is called to this fact. In Daniel (Dan 10:5), where a similar vision is recorded, the Divine messenger is dressed in like manner, and foretells the judgments of God. Then, in Rev 15:6, “the seven angels, having the seven last plagues,” are arrayed in this linen.

2. Then there is a second and superior kind of this fabric, and of this we have a twofold mention. It is distinguished from the former by being called “fine linen,” or “fine twisted linen.” It was made not merely of a finer thread, but was composed of six threads twisted, and therefore called “fine twined linen.” Now, this fabric formed the vestments of the chief and other priests when arrayed in their “garments of glory and beauty” (Exo 39:27). Then it was used also (Exo 26:1) for the hangings of the tabernacle, in the most holy place. There were ten of these, all made of this fine twined linen.

3. And there is a third and choicest kind of all, and to this we have several references. It was a most costly fabric, and of such fine and skilful manufacture that its whiteness came to have a “glistering,” a bright and dazzling, appearance. It was of great value, and used only by monarchs and the very wealthy, or upon great occasions. As

(1) when David brought up the ark to Jerusalem from the house of Obed-edom, he was clothed, so we read (1Ch 15:27), in a robe of this magnificent texture. There was a splendid procession, and all the tokens of the gladness and triumph which filled the hearts of king, people, and priests. David “danced before the Lord,” thus vested in royal and priestly array.

(2) At the dedication of the temple by Solomon (2Ch 5:12) the priests were similarly arrayed.

(3) So in Mordecai’s triumph (Est 8:15), there were put upon him royal apparel of blue and white, a great crown of gold, and a garment of fine linen. Now, our version, neither in the Old Testament nor in the New, ever distinguishes this most beautiful fabric from the others named above; but both in the Hebrew and Greek Scriptures it is clearly defined by the use of an entirely different word.

(4) In our Lord’s transfiguration, he was seen by the three disciples in raiment “white and glistering.” This is probably an allusion to the known appearance of that rare and costly fabric of which we are now speaking.

(5) Finally, in our text, it is again named as the raiment of the redeemed. Now, on all these observe:

(a) That in each case there is an essential oneness. That which was worn was in substance the same in all. It was “linen, white and clean,” which was on the priest when tending the altar fire, and on the Day of Atonement, as truly as when arrayed in their pontificals, their garments of glory and beauty, or as in the hangings of the most holy place. And so, too, in the raiment of the redeemed. It is essentially the same in all. Different in texture, but one in substance.

(b) When any particular form of this fabric is spoken of, it is always connected with one class of circumstances. The first is always associated with the ideas of sorrow, sin, judgment (cf. supra). The second, with the idea of God’s gracious acceptance. The priest is arrayed in garments of glory and beauty, to symbolize the honour and joy which are his as God’s accepted priest. And in the tabernacle hangings the same idea is set forth. The third, with glad triumph and glory won (cf. instances). Therefore inquire

I. WHAT IS TAUGHT BY THE ESSENTIAL ONENESS OF THE FABRIC IN ALL ITS FORMS? In all there is the “linen, white and clean.” This, therefore, tells of the common and essential qualification of all believersto be clothed with righteousness. And as it is “put on,” something not inherent, but external, it shadows forth the righteousness which is ours in Christ, “who is made unto us Righteousness,” who is “the Lord our Righteousness.” Every one of us, in whatever stage of the Christian careerat its beginning or at its consummation has his acceptance not in himself, but in Christ. He is “all and in all.” “Him first, him midst, him last, and without end.” That is the declaration of Scripture, of conscience, of right reason, of Christ’s people always and everywhere, and of this symbol of the” linen, white and clean.”

II. WHAT BY ITS VARIETIES? They tell of the different circumstances in which the believer is found.

1. The first tells of him as conscious of sin. He is a believer, a saved soulhis raiment proven that; but when conscious of sin, garments of glory and beauty would be out of place.

(1) Thus, when conscious of sin’s magnitude and amount, as on the annual Day of Atonement, when Israel was commanded “to afflict their souls,” the priests were to wear these vestments. And so before the altar, as the believer before the cross.

(2) Or of sin’s awful consequences. See Ezekiel; Daniel; seven angels (cf. supra). There, again, this raiment. Yes, if we be Christ’s, we shall often, daily, in our hours of confession and penitential prayer, be thus vested spiritually. But this not “the sorrow of the world,” but that “godly sorrow” which worketh eternal life.

2. The second, as conscious of Christ. He is not only accepted, but conscious of it. Hence he wears the “garments of glory and beauty.” It was fitting the priest should; it is fitting that we, when realizing that we are Christ’s and he ours, should in heart be vested thus. The symbolic “fine linen” clothed his limbs, the seat of his strength; was in the most holy place; was worn as a fair mitre upon his head; all this telling how his daily life, his approaches to God, his intercessions for others, were accepted of God. May not a man’s heart sing for joy, may he not spiritually put on this “fine linen,” when he knows that he and all he does is accepted of the Lord?

3. As possessed of eternal glory. The source of his blessedness still the same, but now he realizes all he had anticipated. And, moreover, the righteousness which it was given him to put on has become a righteousness in him, and has developed in “righteous acts;” for so the Revised Version renders our text: “The fine linen is the righteous acts of the saints.” It would be false to Scripture, to conscience, and to fact, to teach that all the righteousness needed for the bride of the Lamb is one that is put on as a vestment. No; it is one formed within also, and expressed in “righteous acts”in that “holiness without which no man shall see the Lord.”

Would we wear that splendid vestment at the last? Then see to it that we wear the plain one now.S.C.

Rev 19:11-21

The four names of Christ.

There were three great enemies of Christ and his Church, each of which have been told of in the previous chapters of this bookthe dragon, the first beast, and the second beast, or the false prophet. In the immediately foregoing chapters we have had told the destruction that came upon them that worshipped the beast. Generally upon them all by the outpouring of the seven vials; and then, more particularly, upon the city Babylon, which was the seat and centre of the authority of the beast. Then there came the vision of the blessed in heavena vision once and again given in this book, to reassure those on earth that, amid all the awful judgments of God upon their enemies, they, his faithful witnessing people here upon earth, should not be, were not, forgotten. Their bright, blessed condition in the presence of God is what is shown them for their comfort, their hope, their strength. That cheering vision having been given, the awful judgments upon the beast and the false prophet are next shown. We see the Lord summoning his armies, his eyes flashing in anger, the diadems on his head, the crimson vesture, the sharp sword, and the four names emblazoned thereon. Probably St. John had in view some near catastrophe on the enemies of the Church of his day, which supplies the groundwork of this vision. Or, as some affirm, the heathen nations who were slain, not so much by awful war as by the sword of the Spirit, and ceased to be heathen, and became Christian. For the kingsthese sayare the heathen Goths, Vandals, and the rest who invaded the empire everywhere and destroyed Rome, but who soon became Christian and were received into the Church. Or, it may be, that the vision is all for the future. Who can tell? But the names of Christ, as here given, are for all time, and are full of instruction and help.

I. THE “FAITHFUL AND TRUE.” (Verse 11.) So was he:

1. In avenging his people. This is the thought suggested to those for whom St. John wrote. And so will he ever be.

2. In carrying out his purposes. It mattered not who or what withstood.

3. The past proves the righteousness of this name. His prophecies have been fulfilled. His promises made good. His precepts owned as just. Whoever disputes a verdict he has given? Who does not feel that, when he has spoken, the last word, be the subject what it may, has been said, and that there is nothing more to be said?

II. THE UNKNOWN NAME. (Verse 12, “And he had a name written, that no man knew, but he himself.”) It was a written name, but illegible, incomprehensible, to all but himself. The names advance in majesty. “Faithful and True”that is an august name, but it cannot be said to be incomprehensible, and known to none but himself. Glory be to him that we do know him by that name, and that the name is rightly his. But now the ineffable nature of the Son of God seems to be suggested. “Who by searching can find out God?” Christ is more than all our thought, than all we have understood or have imagined. In him are “unsearchable riches.” Who knows what is the relation between him and the Father, and what the nature of the union in him of humanity and God? Who can understand the profound philosophy of the atonement, the Incarnation, the Resurrection? “No man knoweth the Son but the Father”so said our Lord; and this unknown name, written, though not read, endorses that sublime saying. And do we wonder that we cannot understand? Why, this we fail to do even with our fellow men if they be of higher nature than our own. Let us be glad and grateful that, whatever riches of grace and glory we have already known, there is an inexhaustible fountain and an unsearchable store yet remaining. And now a name more majestic still is given.

III. “THE WORD OF GOD.” (Verse 13.) This name refers to that “Word of God which is sharper than,” etc. (Heb 4:12). Also it points back to his name as given in Joh 1:1, “The Word, which in the beginning was with God, and was God.” For the Word is the expression of the inner thought. And so Christ declares the mind of God; he is “the heart of God revealed.” Hence “he who hath seen the Son hath seen the Father.” Now, all this is true, or else he is what we would not even say. Si non Dens, non bonusso of old was it argued, and so it must be still. The doctrine declared by this name is, therefore, of infinite importance. All our conceptions of Christ, all our hope, all our salvation, depend on it. If he be not the very Word of God, then we have no Saviour and no hope. The last of these names is

IV. “KING OF KINGS, AND LORD OF LORDS.” (Joh 1:16.) It is the battle of the ten kings against him to which he is on his way when St. John beholds him (verses 18, 19). And now on his vesture and on the scabbard of his sword”on his thigh”are emblazoned these majestic words, this title prophetic of victory for himself and those with him, but of utter defeat to those who dared to oppose him. But how blessed to humanity at large is this name and the fact that it declares! Vast is the power that monarchs wield, andalas, that it should be so!bad is the use that most of them have made of it. And so the days of kingship areit is saidnumbered. But there may be worse depositaries of power even than kings, seeing that others called by lowlier names have used it not much better. But it is blessed to know that, let kings and rulers do and be what they may, our Lord is “King of kings, and,” etc. Meanwhile

(1) see that he rules in us;

(2) take the rich comfort there is in these names.S.C.

Rev 19:12

The coronation of the Saviour.

“On his head were many crowns.” We know whose head is meant. It was “the head that once was crowned with thorns;” the head that was once pillowed on a human mother’s breast; the head that “had not where,” during the days of his earthly ministry, “to lay” itself down to rest; the head that once and again was a fountain of tears because of man’s sorrow and man’s sin; the head that was beaten and spit upon by his enemies; the head that was bound about by the linen wrappings of the tomb; the head that was “bowed” when on the cross “he gave up the ghost;”on that head St. John saw in vision “many crowns.” To see desert rewarded, especially when the deserving has been conspicuous, marked by great toil, great self sacrifice, great suffering, great purity, great love, and great good gained for those for whom all this was borneto see such deserving duly recompensed is ever a real joy. What, then, must be the believer’s joy to see on his Lord’s head the many crowns which tell of his reward! The figure is taken from the ancient diadem, which consisted of many circlets, or bands, the whole forming one crown, though consisting of many diadems, Now, it is given to us not only to rejoice in, but to add to, these many crowns; and that we may be roused to a holy ambition thus to minister to our Saviour’s glory, let us consider these “many crowns.” And

I. THOSE THAT ARE NOT OF EARTH.

1. The heavenly crown. What glorious scenes does this book present to us of the palace and court of heaven, and of him who is the Centre and Sovereign of it, “Lord of lords, and King of kings”! Have we not had shown to us the adoration of the Lamb? All these, love, worship, and obey.

2. He is Sovereign of death. “I,” said he, “have the keys of hell and of death.” By this is meant that all that unseen world where the departed are owns him as its King. He “openeth, and no man shutteth; he shutteth, and no man openeth.” Blessed thought! they who have left us went only at his bidding, and they have gone where he is Lord.

3. Hell is beneath his feet. It did its best and worst to defeat and to destroy him, but in vain. When he was but a Babe, hell put it into the heart of Herod to seek to kill him. When he went forth to his ministry, he was forty days and forty nights tempted of the devil. During that ministry hell assailed him, now with blandishments, now with terror. At last the powers of hell had their way, and Jesus was hung up and crucified. And he entered the shades of death. But it was “not possible that he should be holden” of the grave. He broke through its power, and overcame its sharpness, and opened the kingdom of heaven, which hell would have shut, to all believers. And by virtue of his great atonement Satan has received a “deadly wound,” is fallen, is doomed, is “reserved unto the judgment of the great day.” And the lien, the hold, that hell had on humanity, Christ has destroyed by his death, which, though not a ransom paid to Satanas the ancient Church long thoughtwas, nevertheless, effectual as a ransom, opening the prison doors and setting at liberty them that were bound. Yes, Christ has this crown alsoiron crown though it beamid his many crowns.

II. THOSE OF HEAVEN AND EARTH COMBINED. By these we mean his mediatorial crown, by which he becomes the King of grace. For he united heaven and earth. He was the true Ladder set upon earth, but whose top reached to the heaven, and upon which the angels of God ascend and descend. So he himself explained the vision of Jacob at Bethel. And in his nature he was Son of man and Son of God; born of Mary, and yet” in the beginning was with God, and was God.” “The Word was made flesh.” Thus has he become the “one Mediator between God and man.” In his hand, there-lore, is the bestowal of all grace. Whatever I need I can turn to him to give to me. Pardon, peace, holiness, heavenall are in him for his people. He is my very Brother as well as my Lord, Friend as well as Sovereign. His is the mediatorial crown.

III. THOSE OF EARTH.

1. The material earth owns him her Sovereign. By him “the worlds were made.” He sustains them in all their orderly course. “By him all things consist.” He directs and governs by his unerring laws all their movements. His miracles showed his sovereignty over nature. “What manner of Man is this, that even the winds and the sea obey him!”

2. But especially does he wear the crown of sovereignty in regard to man.

(1) Even those who say, “We will not have this Man to reign over us,” though they may be suffered for a while to slight his authority, yet will one day own that “his are all their ways;” that it is “in him they live, and move, and have their being.” “To him every knee shall bow, and every tongue confess.” God has placed that crown upon his head.

(2) But especially is he the crowned King of his Church. Redeemed, saved, men delight to “crown him Lord of all.” All they who know his loveand what an ever growing multitude they are!”old men and maidens, young men and children,” all ages, ranks, and conditions of men, for that they each and all have some special knowledge of his grace, are eager to crown him with their love. Myriads of children transplanted in infancy from this drear, desert world to the fair garden of heaven; sufferers so sustained that they could rejoice even in tribulation; great workers for him who could do all things, and did all they did, through his strength; hoary age, to whom he gave light at eventide;but what a throng is there of those whose love would add yet another to the many crowns of their Lord! Have we none to lay at his feet, to place on his head? None, though forgiven; none, though his Spirit dwells within us; none, though his home waits for us? Enthrone him in thy heart, crown him there, for that is his desire.S. C.

HOMILIES BY R. GREEN

Rev 19:1-10

The bride of Christ.

“After these things”the overpoweringly impressive vision just granted to the holy seera song as “of a great multitude in heaven” breaks upon the ear. it is a song of praise to God, ascribing to him the “salvation” wrought out for his people, and the “glory” of that salvation, and the “power” by which it has been accomplisheda song of praise for his “true and righteous judgments” upon “the great harlot,” and the avenging of “the blood of his servants at her hand.” And again and again loud “Hallelujahs” follow. The song is from the heavenly multitude rejoicing over the destruction of the kingdom and power of evil, and in its chorus is heard the voice of the universal Church represented by “the elders,” and of the whole creature life by “the four living creatures.” Now a voice is heard “from the throne” calling upon all the “servants” of the Lord, “the small and the great,” to “give praise to our God.” Then is heard the voicea mighty voiceas “of a great multitude, as the voice of many waters, as the voice of mighty thunders.” It is still a song of triumph and a song of praise”Hallelujah: for the Lord our God, the Almighty, reigneth.” He has laid low his adversaries. He has taken to himself his mighty power. Babylon licks the dust. As a consummation, the song bursts into a marriage song. The undying relation of Christ to his Church is herein anticipated; and our thought rests on the final blessedness of the Church as the bride of Christ. This condition is coincident with the destruction of the kingdom of evil. The harlotry of evil is at an end. The pure love of the pure and faithful bride, and her joyful union with the Lamb, form the antithetical idea.

I. THE CHURCH‘S FINAL BLESSEDNESS IS FOUND IN AN INDISSOLUBLE UNION WITH CHRIST. It is a union that never loses sight of the redemption that is by Christ Jesus. He is ever, in the Church’s view, “the Lamb.” Hitherto the union has been by faith, and subject to all the fluctuations of the frail heart. Now the bond is indissoluble. It is eternal. It is a marriage which no death occurs to dissolve.

II. FOR THIS THE CHURCH IS PREPARED BY SANCTITY AND FIDELITY. The sanctity is seen in that she “hath made herself ready.” She is arrayed in “fine linen, bright and pure,” which symbolizes at once the pure spirit and faithful service: “the righteous acts of the saints.”

III. THE ULTIMATE BLESSEDNESS OF THE SAINTS IS THE OCCASION OF JOY TO ALL. “Blessed are they that are bidden to the marriage supper of the Lamb.” They who sang loud “Hallelujahs” because the harlot was judged now find a spring of new blessedness in the purity, triumph, and felicity of the faithful saintsthe bride, the Lamb’s wife.R.G.

Rev 19:11-21

The holy war.

There now opens to our view another scene of warfare. It is brief, comprehensive, and decisive. It is a view of the heavenlies. The conflict is between the heavenly and the earthly powers. It is a “representation of the conquest of the kingdoms to Christ, which, like all his conquests, is accomplished by the power of the truth, wielded by a faithful Church, and rendered efficacious by the power of his Spirit.”

I. THE COMBATANTS ARE DISTINCTLY BROUGHT TO VIEW, These are:

1. One called “Faithful and True””the Word of God.” He is distinguished by symbols which indicate his Divine power and authority. He is “KING OF KINGS, AND LORD OF LORDS.” His visage corresponds to earlier descriptions: “his eyes are a flame of fire;” “on his head are many diadems;” his name is unknown but to himself; his garment is sprinkled with blood; from his mouth proceeds a sharp sword; his feet wend the wine press of the Divine wrath; he is seated on a white horse.

2. He leads forth an army also upon white horses, and clothed in “fine linen, white and pure” Thus is represented the Divine Captain, the Lord Jesus, leading forth his faithful ones to do battle against sin in its various guises.

3. On the other hand is represented the contending foes: “the beast, and the kings of the earth, and their armies.” Against these Christ and his faithful Church wage war: war against sinfoul, filthy sin”the beast;” and against all the spirit of error and untruth, “the false prophet;” and against all the powers of evil which by them inspired domineer over the life of men, and they wage war against whatever stands in opposition to the idea of “the Christ”the King set upon the holy hill, of whom the psalmist sings. They are the enemies, the “foes” of David’s Son and Lord, which shall be made his “footstool.”

II. THE CONFLICT IS NOT DELINEATED. It has been already, and abundantly. We are to see in it all the contention long continued between the diverse elements, light and darkness, truth and error, righteousness and sin, Christ and Belial, the judgment of human conduct by the true standard of right, the life of Christ. This is the struggle now going forward.

III. THE ISSUE IS A VICTORIOUS CONQUEST GAINED BY CHRIST AND HIS ARMY OVER ALL THE POWER OF THE ENEMY. “The beast was taken, and with him the false prophet.” Their destruction is complete and final. They are cast alive, as in their activity, into a “lake of fire that burneth with brimstone.”

IV. THE INSTRUMENT OF WARFARE SUFFICIENTLY INDICATES THE NATURE OF THE STRIFE. In a few words is indicated the nature of the weapons (weapon), and so the nature of the strife. He smites the nations with the sword which proceeded out of his mouth: “The sword of the Spirit, which is the Word of God.” With this only weapon the “rest are killed.”

V. THE FINAL JOY OF ALL in the ascendency of the truth is indicated in the gathering of the fowls of the air to the supper of the great God, called by an angel standing where all can seein the sun.R.G.

HOMILIES BY D. THOMAS

Rev 19:1-21

The Eternal in the universe, and his Representative to man.

“And after these things I heard a great voice of much people,” etc. “Babylon” in this book I take as the symbol of moral evil on this earth, or, in other words, of all that is corrupt in human life. From its establishment on this globe, it has been “falling.” It is “failing” now, and will continue to fall until its mighty mountain shall become a plain, and there will be found “no place” for it. In the preceding chapter the effect of its fall was seen. How the bad howled lamentations! and how the good shouted its jubilations! Looking at this chapter, not as a verbal critic, a prophetic interpreter, or as a sensuous pietist, but as a practical man, it suggests and portrays to me the Eternal in the universe, and his Representative to man. We have here

I. A SYMBOLIC ASPECT OF THE ETERNAL IN THE UNIVERSE. How does he appear here? As receiving the highest worship. “After these things I heard [as it were] a great voice of much people [a great multitude] in heaven, saying, Alleluia,” etc.

1. The worship was widely extensive”much people,” “elders” (Rev 19:1-3), “beasts,” “small and great,” “a great multitude.” In this worship, the “four and twenty elders,” the representatives of the sainted dead who have reached the heavenly state, and the “four beasts” [living creatures], unfallen spirits through all ages and worlds, all these unite in the one grand “Alleluia,” “Praise our God [give praise to our God].” Worship is the vital breath and inspiration of all holy intelligences. On the Eternal their eyes are fixed with supreme adoration, and their hearts with intensest love turned in impressive devotion.

2. The worship was supremely deserved. “True and righteous are his judgments” (Rev 19:2). He is true and righteous, absolutely so in himself is he. “He is light, and in him is no darkness at all.” Not one dark thought has ever passed through his infinite intellect, not one sentiment of evil has ever ruffled the immeasurable sea of his emotionality. The Father of lights is he; all the beams of holy thoughts and ideas stream from him, as rays from the central sun of immensity.

“O holy Sire, O holy Sire,
Sole Fount of life and light!

Thou art the uncreated Fire.

Burning in every pure desire

Of all who love the right.”

Not only is he absolutely “true and righteous” in himself, but it is suggested that he is so in his procedure against the wrong. “He hath judged the great whore [harlot], which did corrupt the earth with her fornication, and hath [he hath] avenged the blood of his servants at her hand” (Rev 19:2). This “great whore” stands, I think, the same as Babylon, for the moral evil in the world. Her description is given in Rev 17:1-18. It suggests and illustrates three great evils in the world:

(1) Political subserviency;

(2) worldly tendency; and

(3) religious intolerance.

Is he not “true and righteous” in crushing such a moral monster, such a curse to the earth, so that her “smoke rose [goeth] up forever and ever” (Rev 17:3), which means utter destruction? Now, were he not “true and righteous,” both in himself and in his procedure, who could worship him? Moral mind is so constituted, that to worship the false and the wrong would be an impossibility. You may urge me to do so with the threat of eternal damnation, but I could not bow my knee to such; nor ought I, if I could. But the worship of an immaculate God meets the moral cravings of my soul, and brings out all the faculties of my nature in harmonious play and rapturous delight.

3. The worship was intensely enthusiastic. “Alleluia,” “Praise our God,” etc. “In the present episode,” says Moses Stuart, “trichotomy as usual is plainly discernible. In the first division, all the inhabitants of the heavenly world are represented as uniting in a song of triumph and of thanksgiving on account of the righteous judgments of God which are about to be inflicted (Rev 17:1-4). In the second, a voice from the throne in heaven speaks, and requires of all his servants everywhere, renewed praise, which accordingly is shouted (Rev 17:5-8). In the third, a glorious prospect of suffering martyrs is disclosed. They will be guests at the marriage supper of the Lamb; the Church is indeed the Lamb’s bride, and the exaltation of the Messiah is vividly sketched in the declaration of the angel interpreter, at whose feet John, in a state of astonishment, falls. Jesus, the angel declares, is the Object of worship by him; and therefore he (the angel) cannot claim the worship of his fellow servants, who, like him, are merely instruments in making known the prophecies respecting the triumph of redeeming grace (verses 9, 10).” The “Alleluias” seem to wax louder and louder as they are repeated, until they become as “the voice of many waters, and as the voice of mighty thunderings [thunders]” (verse 6). The voice seems as loud as the vociferous noise of a mighty army when victory has been won, or as the boom of old ocean when lashed into fierce storm.

II. A SYMBOLIC ASPECT OF THE ETERNAL IN HIS REPRESENTATIVE TO MAN. “Let us be glad and rejoice [rejoice and be exceeding glad], and give honour to him [let us give the glory unto him]: for the marriage of the Lamb is come,” etc. (verse 7). As Christ is in other places of the Bible represented as the “Lamb of God,” and also as being wedded to his genuine disciples, the symbolic language here suggests him to our minds in some of his grand relations to mankind. He appears here:

1. As the loving Husband of the true. “The marriage of the Lamb is come, and his wife hath made herself ready” (verse 7). By the true, I mean his genuine disciples, those of Christly character. In various places elsewhere, his relation to such is represented as the foundation to a building, as the root to a branch, as the head to a body. But his relationship here represented varies from these in at least three respects.

(1) There is mutual choice. There is no mutual choice of the superstructure to the foundation, of the branch to the root, of the limb to the head. But there is a mutual choice in the connection between husband and wife, bridegroom and bride. In true marriage, which, I trow, is somewhat rare amongst what are called the marriages of the race, the true are brought together, not by coercion, or accident, or blind passion, but by mutual selection; the one offers, the other accepts, freely and fully. Christ says to all of us, “Will you accept me as your Husband, your Guardian, Protector, and Friend?” Whilst the millions say, No, there are some who say; Yes, and the two become one; there is a vital identification.

(2) There is mutual sympathy. Not convenience or passion, but pure, disinterested lovethe love of admiration on the one side, and the love of condescending pity on the other.

(3) There is a mutual aim. Christ’s aim is to promote the glory of his Father, in advancing his benevolent plans and the best interests of the human race. This is also the grand purpose of those who in very soul wed themselves to him. They accept him as their Bridegroom, not from selfish motives, not from the dread of hell, nor for the hope of heaven; not to escape Gehenna, and reach a Paradise; but in order to promote the true well being of humanity, and the glory of their Maker. The scene here suggested is that of a bridal feast, a banquet to celebrate the sublime union of souls. “Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come.”

Observe:

(1) The bridal costume on this occasion. “And to her was granted [it was given to her] that she should be arrayed [array herself] in fine linen, clean and white [bright and pure]: for the fine linen is the righteousness of saints [righteous acts of the saints]” (verse 8). The bridal garment here described agrees with that worn by the bride at the Jewish nuptials. And here it must be regarded as a symbolic representation of the soul’s attire. The pure, refined, righteous character, which covers and adorns the spirit of the bride”the ornament that covers a meek and quiet spirit, which is in the sight of God of great price.” Moral character is evermore the garment in which the soul is clad. If the character is impure, its apparel is but filthy rags; if holy, it is clad in the “robes of righteousness.” There is no bridal union with Christ when souls are not thus enrobed.

(2) The happy guests on this occasion. “Write, Blessed are they which are called [bidden] unto the marriage supper of the Lamb” (verse 9). All the guests themselves are brides; all of them have on the wedding garment; with hearts of joyous gratitude, they have come to welcome one or more of those who have just entered into the blessed community. “These are the true sayings [words] of God.” They are not fictions, not poetic rhapsodies; they are attested by the dictates of nature and the facts of experience. “There is joy in the presence of the angels of God over one sinner that repenteth.”

(3) The suggestive talk on this occasion. “And I fell at [down before] his feet to worship him. And he said unto me, See thou do it not: I am thy fellow servant [with thee], and of thy brethren that have [hold] the testimony of Jesus: worship God,” etc. (verse 10). John, in this vision or dream of his, seems so enraptured, so transported with ecstasy at the scene, that his devout emotions overcome him, and he falls down at the feet of the angel interpreter, the man who bade him “write” the words, “Blessed are they,” etc. The words which this interpreting spirit addressed to John as he prostrated himself before him are very beautiful and suggestive. “He saith unto me,” says John, as I lay overwhelmed with emotion at his feet, “See thou do it not;” my relationship to thee forbids it: “I am thy fellow servant, and of thy brethren.” We are engaged in the same work and members of the same family. “See thou do it not.” It is the characteristic of small men that they require their fellow servants to worship them, to render them homage. Hence their assumptions, their glitter, their pomposity, and parade. The greatest man is ever the most humble. “That have [hold] the testimony of Jesus: worship God.” His testimony is the spirit of all true teaching and “prophecy.” John and his coadjutors are both sent on the same errand, engaged in the same work, partakers of the same prophetic spirit; the one must not, therefore, worship the other.

“The more thy glories strike my eyes,

The lower I shall lie;

Thus while I fall my joys shall rise

Immeasurably high.”

How sublimely blessed the condition of all genuine disciples of Christ! They are wedded to him; he is their spiritual Husband, and each can say, “I am his, and he is mine.”

2. As the triumphant Conqueror of the wrong. Earth is the arena of a tremendous campaign, the battle of the right against the wrong, of the true against the false, of the benevolent against the selfish. As a Chieftain in this grand moral campaign against wrong, the following points are suggested as worthy of note. Observe:

(1) The instrumentality be employs, and the titles he inherits. “And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war” (verse 11). A portion of the machinery (perhaps the greatest) which this great Hero uses is represented as a “white horse.” In the sixth chapter of this book, which we have already noticed, there is a similar picture of the implements employed. “And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer.” A “horse,” strong, swift, daring, manageable, like the war horse in the Book of Job. “White,” emblem of the pure and the right. The campaign in which Christ is engaged and the methods he employs are all right and pure. “He that sat on him”the triumphant General”had a bow: and went forth conquering, and to conquer.” The bow projects the arrow, and the arrow penetrates the heart of the foe. See what titles this Hero inherits. He is called “the Faithful;” he never breaks a promise. “True”true in his conceptions of realities, and true in his representation of those realities; ever in lip and life in strict conformity to eternal facts. “In righteousness he doth judge and make war.” All his campaigns are right; he fights not against existence, but against its evils. He never strikes a blow but to crush a wrong, and to save a soul. “His name is called The Word of God” (verse 13). The Revealer of the Absolute, and his Representative to man. Here are titles how unlike those which ignorant men confer on their fellowstitles which disgrace alike the donors and the donees!

(2) The aspect he wears, and the.followers he commands.

(a) “His eyes were [are] as a flame of fire” (verse 12). The eye is the best mirror of the soul; one glance reveals more of the inner self than the strongest words in the most affluent vocabulary. The eyes of this conquering Hero, riding forth victoriously on his white horse, are like a “flame of fire”all pure, all searching, ablaze with an unquenchable fire.

(b) “On his head were [are] many crowns [diadems]” (verse 12). These crowns were the emblems of that empire of his, which is coextensive with the universe, and as lasting as eternity. They had names or titles written on them. “He had [hath] a name written, that [which] no man knew [no one knoweth], but he himself” (verse 12). They had a significance surpassing the interpretation of all minds but his. He is “the fulness of him that filleth all in all.”

(c) “He was clothed [arrayed] with a vesture [garment] dipped [sprinkled] in blood” (verse 13). This is true of a worldly conqueror; he comes up from Edom, the scene of the campaign, with garments “dipped in blood.” Of the spiritual warrior, it only expresses the vital expenditure of the struggle. The very life has been sacrificed to it. As to the followers he commands, who are they? Who are his battalions in this grand campaign? Who does this majestic Chieftain lead forth to battle? “The armies which were [are] in heaven followed him upon white horses, clothed in fine linen, white and clean” (verse 14). Who knows the numbers of his armies? They may baffle all arithmetic to calculate; but their moral character is known. “They are clothed in fine linen, white and clean,” exquisitely refined and spotlessly puresainted men and holy angels.

(3) The course he pursues, and the greatness of his supremacy. “Out of his mouth goeth [proceedeth] a sharp sword, that with it he should smite the nations” etc. (verse 15). His force is moral. “Out of his mouth goeth forth a sharp sword.” It is not by physical force, such as bayonets, cannons, swords, that he wins his victories; but moral words, His words are as a “sharp sword;” they cut down the errors, the wrongs, the miseries, of the race. Mind alone can conquer mind. His force is mighty. “With it he should smite the nations: and he shall rule them with a rod of iron” (verse 15). How mighty is his word! It creates, sustains, and destroys universes every day. How independent is his course! “He treadeth the wine press of the fierceness and wrath of Almighty God” (verse 15). In the corresponding expression in Isa 63:3 it is said, “I have trodden the wine press alone.” The “wrath” or the anger of God! What is this “wrath”? Not passion, but principle; not indignation against existence, but antagonism to all the wrongs of existence. Against these wrongs Christ fought alone. “I have trodden the wine press alone: and of the people there was none with me.” Mark also the greatness of his supremacy. “He hath on his vesture [garment] and on his thigh a name written, King of kings, and Lord of lords” (verse 16). There are degrees of authority in the empire of God, one ruling power over another, rising up to the highest heights of being; but Christ is over all, the King of all kings, and the Lord of all lords. He is “exalted far above all heavens.” There are heavens rising above heavens. No astronomy can measure the height of the lowest, the highest transcends all imagination; Christ is far above the highest. All authorities, worlds, systems, laws, events, are under his vast and absolute control. What a benediction to know that he is love, and that he “knoweth our frames, and remembereth that we are dust”! He knows man, for manhood belongs to his wonderful personality.

(4) The war he wages, and the victories he achieves. It is suggested that this war he wages deserves the attention of all. “And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls [birds] that fly in the midst of [in mid] heaven, Come and gather yourselves [be gathered] together unto the supper [great supper] of the great God [of God]” (verse 17). Mark the author of this address. How grand his position! “Standing in the sun.” Mrs. Browning, perhaps struck with its sublimity, sings of “God’s archangel standing in the sun,” wrapped in luminous splendour and exposed to all eyes. How earnest his effort! “He cried with a loud voice.” How vast his audience! “Saying to all the fowls that fly in the midst of heaven” (verse 17). The birds are personifications of menmen, perhaps, of genius, ambition, and celerity in movement. But the men, perhaps, especially of martial passion and purpose are meant here; hence the imperial bird. The cruel, ravenous eagle is the symbol of war. How strange and startling his summons! “Come and gather yourselves together unto the supper.” “Wheresoever the carcase is, there shall the eagles be gathered together” for feasting. The ravenous vultures devour the flesh of thousands. The carrion on the battlefield is a rich feast for those armies, who, like the rapacious birds of prey, not only kill, but devour. These are the men engaged in this tremendous battle, in destroying all that makes human existence worth havingpurity, freedom, kindness, friendship, worship. “Unto the supper of the great God.” What is the feast of God? It is the utter ruin of all that is opposed to the interests of the soul. Does not Heaven call on all to rejoice in the fall of wrong? This feast is here represented in striking symbol as the “flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both [and] small and great” (verse 18). The utter ruin of all those mighty forces, who fought for moral wrong, portrayed as a “beast,” the “great whore,” etc. Such a ruin is in truth a rich feast of God to all regenerate souls. Mark the victories he achieves. “And I saw the beast, and the kings of the earth, and their armies,” etc. (verse 19). All the abettors and promoters of wrong. The great truth suggested by these verses on to the end of the chapter is that moral evil shall one day be utterly destroyed from off the earth; even its last remnant shall be consumed. The great Chieftain came to “destroy the works of the devil,” to “put away sin by the sacrifice of himself,” to sweep the world of it.D.T.

Rev 19:10

Servility and humility.

“And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellow servant, and of thy brethren.” These words may be taken as a representation of one bad thing and one good thing.

I. SERVILITY THE BAD THING. John fell down before some one whom he regarded as greater than himself; not to one true God. This state of mind:

1. Bad in itself. The crawling, sycophantic, cringing spirit is one of the most detestable things in human life. It is opposed to true manhood; it spanielizes the human soul.

2. Bad in its influence. It is just that element in human life that makes heroes of the base, saints of hypocrites, lords of money grubs, and divinities of rulers. It builds up and sustains in society all manner of impostures in Church and state. It is that which has stolen nearly all true manhood from England.

II. HUMILITY THE GOOD THING. He to whom this homage was rendered refused it. “See thou do it not.” Worship belongs only to God. “I am thy fellow servant, and of thy brethren.” How unlike is this man to the millions who are hungering for the cheers, the plaudits, the flatteries, the “praise of men”! Authors, artists, preachers, premiers, prelatesmost of them also love the “praise of men.” A truly great man, however, despises it; he shrinks with disgust from the courtiers, and kicks with indignation the canting spaniels.D.T.

Rev 19:12

The dignities of Christ.

“On his head were many crowns.” It is suggested

I. THAT THESE DIGNITIES ARE OF PRICELESS VALUE. What on earth does man regard as more valuable than a “crown”? Poor fool! He has waded through seas of blood, wrecked thrones, ruined empires, risked all he possessed, even life itself, in order to win a “crown.” But what are all the crowns of the world compared to the diadems that encircled the Being of Christ?

II. THAT THESE DIGNITIES ARE MANIFOLD. “Many crowns.” There is the dignity of an all knowing intellect, the dignity of an immaculate conscience, the dignity of an absolutely unselfish love, the dignity of a will free from all. the warping influences of sin, error, and prejudice. These diadems of priceless worth, though manifold, are as yet undiscovered by the multitude.

III. THAT THESE DIGNITIES ARE SELF PRODUCED. The honours which unregenerate men possess, such as they are, are conferred by others, and the giver and the receiver of them are alike morally dishonoured in their acts of bestowment and acceptance. But the dignities of Christ, like the majestic branches of a tree, or the splendid pinions of a bird, grow out of himself. All his dignities are but the brilliant evolutions of his own great soul.

IV. THAT THESE DIGNITIES ARE IMPENETRABLE. How soon the “crowns” worn by men grow dim and rot into dust! But Christ’s diadems are incorruptible; they will sparkle on forever, and fill all the heavens of immensity with their brilliant lustre.D.T.

Rev 19:12

The manifoldness of Christ’s dominion.

“On his head were many crowns.” Crowns are man’s emblems of the highest dignities and powers; and, in accommodation of our poor thoughts, Christ is here spoken of as having “many crowns.” And truly he has many dominions.

I. THE DOMINION OF MATTER IS HIS.

1. Inorganic matter is under his control. Atoms, mountains, rivers, oceans, planets, suns, and systems. He controls the atoms; he heaves the ocean; he rolls the heavenly orbs along; he is the Master of all chemical and mechanical forces.

2. Organic matter is under his control.

(1) All vegetable life. The tiniest blade, up to the hugest monarchs of the forest, are under him. He quickens, sustains, and develops them.

(2) All animal life. All that teem in earth and air and sea; he is the Master of all life forces.

II. THE DOMINION OF MIND IS HIS.

1. All mind in heaven. He inspires and directs all the hierarchies of celestial worlds.

2. All mind on earth. The thoughts, impulses, passions, and purposes of mankind are under his masterhood. He originates the good and controls the bad. How impious, how futile, how monstrously foolish, is it for man to oppose the great Redeemer! He does reign, he must reign, and will reign forever. He will reign over you, with your will or against your will.D.T.

Rev 19:13

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 bloodthe 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 destructionthe 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.

Rev 19:13

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”the 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.

Rev 19:14

Armies invisible and distant on the side of good.

“The armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.” Heaven, it would seem, is populated with numerous intelligent beings, existing in various types of condition, influence, power, etc. It is suggested

I. THE HOSTS OF HEAVEN ARE INTERESTED IN THE MORAL CAMPAIGN WHICH CHRIST IS PROSECUTING ON THIS EARTH. They not only know what is going on in this little planet, but throb with earnest interest in its history. They desire to look into its great moral concerns. No wonder some in heaven are related to some on earth; they participate in the same nature, sustain the same relation, and are subject to the same laws. Here, too, stupendous events have occurred in connection with him who is the Head of all principalities, powers, and that must ever thrill the universe.

II. THE HOSTS OF HEAVEN LEND THEIR AID TO CHRIST IN HIS TREMENDOUS BATTLES. “The armies which were in heaven followed him upon white horses.” If you ask me in what way they can render him aid, I can suggest many probable methods. We know that one great thought struck into the soul of an exhausted and despairing man can revive and reinvigorate him. May it not be possible for departed souls and unfallen spirits to breathe such thoughts into the breasts of feeble men on earth? If you ask me why Christ should accept such aid as theirs, or the aid of any creature in his mighty struggles, I answer, not because he requires their servicesfor he could do his work alonebut for their own good. By it he gratifies their noblest instincts, engages their highest faculties, and gains for them their highest honours and sublimest joys.

III. THE HOSTS OF HEAVEN ARE FULLY EQUIPPED FOR SERVICE IN THIS MARTIAL UNDERTAKING ON EARTH. “Upon white horses, clothed in fine linen, white and clean.” It was customary in Oriental lands for soldiers of the highest rank to go forth to battle on steeds. It is a law of Christ’s kingdom that those only who are holy and pure can enter therein; hence these heavenly soldiers are furnished with “white horses,” the emblem of purity, and “white linen” also. No one in heaven or on earth will Christ allow to fight under his banner who are not qualified, both in capacity and character, for the work they undertake.

Encouraging subject this! Small as this little planet of ours is, it is not isolated from the family of worlds. As materially this globe, by the law of gravitation, is linked to the most distant planet, so the meanest human spirit here is linked to the highest hierarchies in the great realm of mind. They are all at the bidding of the great Leader in the battle of life. “Thinkest thou that I could not pray to my Father, and he will send me twelve legions of angels?” etc. “More are they that are for us than those that are against us.”D.T.

Fuente: The Complete Pulpit Commentary

Rev 19:1. The prophesies relating to the third period, concluded with a severe punishment of Rome, for her pride, luxury, superstition, and idolatry; and especially for her cruel persecution of all who were found faithful to their duty in preserving the purity of the Christian doctrines and worship. When Rome thus fell, like ancient Babylon, to rise no more, the heavenly church is introduced as a choir to praise God for his righteous judgments. This excellent hymn of praise, sung by the united voices of angels and saints, the whole assembly of heaven, strongly represents to all Christians, and to every church on earth, what grateful sense they ought to have of God’s faithfulness in their protection, and in punishing the persecutors of truth and religion. Though for wise reasons, and for a limited time, God may permit the righteous and faithful to suffer many things from the enemies of truth and righteousness, yet the final event of things shall surely shew God’s faithfulness in the blessing of his people, and justice in the punishment of his enemies:a sufficient reason for consolation, gratitude, and praise.

Fuente: Commentary on the Holy Bible by Thomas Coke

Rev 19:1-10. And after these things I heard a great voice, &c. Instead of I am thy fellow-servant, &c. Rev 19:10. Doddridge renders it, I am a fellow-servant with thee, and with thy brethren, who keep the testimony. Here the whole church, agreeably to the exhortation of the angels, ch. Rev 18:20 join in praises and thanksgivings to almightyGod for his truth and righteousness, in judging this idolatrous city; (Rev 19:1-2.) his truth, in fulfilling his promises and threatenings; and his righteousness, in proportioning her punishment to her crimes. And her smoke rose up for ever and ever; (Rev 19:3.) which intimates, that she should be made as signal a monument of divine vengeance, as Sodom and Gomorrah. Isaiah has said much the same thing of Edom, ch. Isa 34:9-10.And the streams thereof shall be turned into pitch: in the genuine editions of the Chaldee paraphrase it is, And the rivers of Rome shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch:it shall not be quenched night nor day; the smoke thereof shall go up for ever. The Jews, by Edom, understand Rome; and the tradition of their rabbins may receive some confirmation from these words of the apostle. Such an event too may appear the more probable, because the adjacent countries are known to be of a sulphureous and bituminous soil; there have, even at Rome, been eruptions of subterraneous fire; so that the fuel seems to be prepared, and waits only for the breath of the Lord to kindle it. But God is praised not only for the destruction of the great seat of idolatry, but also, Rev 19:5-8 for the manifestation of his kingdom, as in ch. Rev 11:17 and for the happy and glorious state of the reformed Christian Church. She is now no longer an harlot tainted with idolatry, but a spouse, prepared for her Lord Christ: and she is no longer arrayed, like an harlot, in purple and scarlet colour; but, like a decent bride, in fine linen, clean and white, as the properest emblem of her purity and sanctity. Christ has now, as St. Paul expresses it, Eph 5:26-27 sanctified and cleansed his church, &c. So great is the felicity of this period, that the angel orders it to be particularly noted, Rev 19:9 and blessed and happy are they who shall be living at that time, and be worthy to partake of this marriage-feast! St. John was in such a rapture and extasy at these discoveries, that, not knowing or not considering what he did, he fell down at the angel’s feet, to worship him, (Rev 19:10.) See what has been said on the subject of prostration, Act 10:26. The case of St. John’s throwing himself at the feet of the angel here, and ch. Rev 22:9 is to be viewed in a somewhat different light from the transaction referred to in the Acts: St. John did nothing at all but what was conformable to the usages in his own country, when the people of it designed innocently to express great reverence and gratitude. It is astonishing therefore that so many learned men should have looked upon it as an idolatrous prostration. That they should not at all consider the Eastern usages, is no wonder; they have been, in common, unhappily neglected; but the attempt of the apostle to repeat the prostration (for he would have done it a second time,) sufficiently shewed, one would imagine, that the apostle did not think the angel rejected it as an idolatrous piece of respect. What a strange interpretation must that be, which supposes that St. John,a Jew by descent,that is, a mortal enemy by birth to all idolatry;a zealous preacher against it, through a very long life; who finished one of his Epistles with these very words, Little children, keep yourselves from idols,as desirous to have this perpetually fixed on their memories, whatever else they forgot,should, when suffering in Patmos for the Lord Jesus, and when blessed with the influences of the prophetic spirit, attempt to commit an idolatrous action, and to repeat that attempt, in opposition to the checks of a celestial teacher.Nothing, surely, can be more inconceivable; at the same time, nothing is easier than the true interpretation. Smitten with veneration for his angelic instructor, and full of gratitude towards him for what he had shewn him, he fell, according to the custom of his nation, at his feet, to do him reverence. “See thou do it not, said the angel; it is not to me these thanks are due: I have in this been only fulfilling the orders of him, who is my Lord, as well as yours. Worship God, therefore, to whom in justice you ought to ascribe these illuminations.”

Fuente: Commentary on the Holy Bible by Thomas Coke

Rev 19:1-2 . . “I heard” (something) “like a great voice of a large multitude,” The , . . ., [4025] states, by way of comparison, that the sound perceived by John became as loud as though a great multitude of men had made their voice sound powerfully (cf. Rev 19:6 ). Incorrectly, Beng., Hengstenb., etc., who by the . . wish those named in Rev 18:20 to be recognized. Ew. ii. refers it, just as Rev 12:10-12 , to the glorified martyrs.

. The leading tone of this song, resounding repeatedly (Rev 19:3-4 ; Rev 19:6 ), is marked from the very beginning as that of an exalted ascription of praise. It is certainly not unintentional, that just here, after the complete judgment upon the enemies of God and of his believers has already begun, the express hallelujah is found, which does not occur elsewhere in the Apoc. [4026] The four fold repetition, however, is not to be pressed, at least in the sense of Hengstenb., [4027] because it is not the victory over the earth, but that over the harlot, that is celebrated.

, . . . Cf. Rev 7:10 , Rev 12:10 .

., . . . Foundation of the praise in the righteousess of the Divine judgments in general; [4028] there follows [4029] the concrete foundation in the judgment just fulfilled, whose justice is expressly emphasized. [4030]

[4025] Cf. Rev 4:6 .

[4026] Nor does it occur in the rest of the N. T.

[4027] With reference to the victory of God over the earth, whose sign is four.

[4028] Cf. Rev 16:7 .

[4029] Cf. Rev 18:23 , where there are also two co-ordinated clauses with .

[4030] , . . . Cf. Rev 12:13 . On the subject, cf. Rev 18:23 sq., also Rev 11:18 , Rev 6:10 .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

Rev 19:1-8 . The ascription of praise to God on the part of those who dwell in heaven is made in songs, which properly now change to a far richer fulness (Rev 19:1 sq., Rev 19:3 , Rev 19:4 , Rev 19:5 , Rev 19:6 sq.) than previously. [4024]

[4024] Cf. Rev 4:8 sqq., Rev 5:9 sqq., Rev 11:15 sqq., Rev 15:3 , Rev 16:5 sqq.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

II. SECOND SPECIAL END-JUDGMENT. JUDGMENT UPON THE BEAST (ANTICHRIST) AND HIS PROPHET. THE BEAST AND THE MARRIAGE OF THE LAMB; THE MILLENNIAL KINGDOM AS THE ON OF TRANSITION FROM THE EARTHLY TO THE HEAVENLY WORLD

Rev 19:1 to Rev 20:10

A. IDEAL HEAVENLY WORLD-PICTURE OF THE VICTORY OVER THE BEAST; AND THE MILLENNIAL KINGDOM

Rev 19:1-16

1. The Harlot and the Bride (Rev 19:1-10)

1And [om. And]1 After these things I heard [ins. as]2 a great voice of much people, [a great throng ( )] in [ins. the] heaven, saying,3 Alleluia [Hallelujah]; [ins. The] salvation, and [ins. the] glory, and honour [om. and honour],4 and2[ins. the] power, unto the Lord [om. unto the Lordins. of] our God: For true and righteous [just] are his judgments; for he hath [om. hath] judged the great whore [harlot], which did corrupt [that corrupted] the earth with her fornication, and3hath [om. hathins. he] avenged the blood of his servants at her hand. And again [a second time] they said, Alleluia [Hallelujah]. And her smoke rose up4[ascendeth] for ever and ever [into the ages of the ages]. And the four and twenty [twenty-four] elders and the four beasts [living-beings] fell down and worshipped God that sat [who sitteth] on the throne, saying, Amen; Alleluia [Hallelujah].5And a voice came out of [or forth from]5 the throne, saying, Praise [Give praise to] our God,6 all ye [om. ye] his servants, and ye [om. and ye7ins. those] that fear him,both [om. bothins. the] small and [ins. the] great. 6And I heard as it were [om. it were] the [a] voice of a great multitude [throng], and as the [a] voice of many waters, and as the [a] voice of mighty [strong] thunderings [thunders], saying,8 Alleluia [Hallelujah]: for the Lord [ins. our] God omnipotent [om. omnipotentins. the All-ruler]reigneth [()hath assumed the Kingdom]9. 7Let us be glad and rejoice [exult] and [or ins. we will]10 give honour [the glory] to him: for the marriage of the Lamb is come [came], and his wife hath made [om. hath madeins. prepared]herself ready [om. ready]. 8And to her was granted [given] that she should be arrayed [array herself] in fine linen, clean [bright]11 and [and]11 white [pure]Revelation 11 : for the fine linen is the righteousness [righteousnesses ( )] of [ins. the]saints. 9And he saith unto me, Write, Blessed are they which [who] are called unto the marriage [om. marriage] supper [ins. of the marriage] of the Lamb. Andhe saith unto me, These are the12 true sayings [words] of God. 10And I fell at [before] his feet to worship him. And he said [saith] unto me, See thou do it [om. See thou do itins. Take heed] not: I am thy [om. thyins. a] fellow servant[ins. of thee], [om.,] and of thy brethren that have the testimony [witness] of Jesus: worship God: for the testimony [witness] of Jesus is the spirit of [ins. the] prophecy.

2. The Bridegroom as the Warrior-Prince, prepared to do battle with the Beast. (Rev 19:11-16).

11And I saw [ins. the] heaven opened, and behold a white horse; and he that sat upon him was [om. was] called13 Faithful and True, and in righteousness he doth12judge [judgeth] and make war [warreth]. His14 eyes were as [om. were as]15 a flame of fire, and on his head were [om. were] many crowns [diadems]; [,] and he had [om. and he hadins. having]16 a name written, that no man [one] knew13[knoweth] but he [om. he] himself. [,] and he was [om. he was] clothed with [in] a vesture dipped in blood: and his name is [has become to be]17 called The Wordof God. 14And the armies which were [om. which were] in [ins. the] heaven followedhim upon white horses, clothed in fine linen, white and clean [pure]. 15And out of his mouth goeth [ins. forth] a sharp sword (), that with it he should smite the nations; and he shall rule [shepherdize] them with a rod of iron [an iron rod] and he treadeth the winepress [ins. of the wine] of the fierceness and [om. fierceness andins. anger of the] wrath18 of Almighty [om. Almighty] God [ins. the All-ruler].16And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.

EXEGETICAL AND CRITICAL

SYNOPTICAL VIEW

The first great special judgment upon Babylon, or upon Antichristianity in a hypocritical disguise, is now followed by the second great special judgment, the judgment upon the open, bold and specific Antichristianity of the Beast and the false Prophet. After this Antichristianity has accomplished Gods judgment upon Babylon, its hour likewise comes. It comes, because the downfall and disappearance of the Harlot, the fallen Church, result in the consummation and appearance of the Bride or the pure Church [Congregation] of God. The alternation of these two womanly forms in their visible appearance, is based both upon ethical and historical laws. When the spirit of idolatry, of deificationsin the form of party and sectarian spirit, as well as in other formsis destroyed in Christendom; when, consequently, all hierarchism and sectism are thoroughly annihilated, then, and not until then, can the Church of Christ appear as a Virgin without spot or blemishas His Bride.19 Until then, moreover, her simple, retired existence had been historically concealed by the gaudy and ostentatious form of the Harlot. Hence, also, the investment of the Bride is prepared by a backward glance at the downfall of the Harlot. But the Virgin Church, having no earthly means of defence, stands, armed only with the weapons of the Spirit, opposed to the terrible power of Antichristianity. The hour of tribulation, therefore, is now comethe hour which occasions the return of Christ. He comes in celestial conquering powerfor the rescue and emancipation of His Church. Hence His appearing results first in judgment upon the Beast; this judgment, again, is the preliminary condition of the Marriage of the Lamb, which begins with the Millennial Kingdom.

The heavenly songs of praise, and the pre-celebration of the Marriage, in the description of the Bride and the portrayal of the Bridegroom at the head of His martial train, form the Heaven-picture of the judgment upon the Beast. The heavenly songs of praise are distributed into two choruses. The first chorus, led by the Church Triumphant, finds its lofty finale in the assent of the twenty-four Elders and the four Living-beings; the second chorus takes an opposite direction, starting from a voice from the Throne, and diffusing itself throughout the spirit-realm. The first chorus is a post-celebration of the downfall of the Harlot; the second chorus is the pre-celebration of the glorification of the Bride.

The Seer has separated the celestial triumph over the judgment of the Harlot from the vision of Revelation 17., in which place we should, in accordance with foregoing analogues, have expected it; he has done this for the following excellent reasonthat he may constitute this triumph an introduction to the appearance of the Bride and the Bridegroom. The manner in which he has set forth the antithesis of the Harlot and the Brideeach related to the other, each opposed to the otherleads to very definite conclusions. That the Bride of Christ can be only the true Church of Christ, needs no proof. From this very fact, however, it is evident that she has had a present, but, in her heavenly purity, invisible existence, previous to, thisas the invisible Church, therefore. Her false image and counterpart, the Harlot, can, in accordance with this, be only the outward and externalized Church, in the consistency of her fall and decay.

How universal and unceasing is the triumph of all good spirits over the fall of Great Babylon! The hosts in Heaven cry, with the unanimity of one voice: Hallelujah! Their rejoicing has reference, above all, to the fact that the glory of God, which had been increasingly obscured by all idolatry, in minorem dei gloriam, is completely restored. Before, at the establishment of the invisible Church in the Heaven of the spirit, the heavenly voice proclaimed: Now is come [] the salvation, and the power, and the Kingdom of our God, and the authority of His Christ (Rev 12:10). Now, however, glory supervenes to these; the Kingdom of is on the point of appearing (Rev 19:1). Out of the darkness of Gods essence-conformed (veritable) and righteous judgments upon the great Harlot, bursts forth the radiance of His glory. The judgment is a double judgment, as a recompense of the great double sin of the Harlot in corrupting the earth with her fornication, i. e., idolatry, and persecuting and slaying the servants of God; on the one hand, it is a judgment of unmasking, and on the other, it is a judgment of avengement of blood. The decisive character of the heavenly sentence is once more expressed in a repeated Hallelujah, based especially upon the fact that the smoke from the burning of Babylon ascends into the ons of the ons. She shall never arise from her ashes. In conjunction with, the song of praise of the heavenly hosts, the twenty-four Elders and the four Living-beings utter, worshipping, the Hallelujah, together with an Amen. The four Living-beings are especially called upon to say Amen (see Rev 5:14), because they have been the single factors who have brought about the final result of the judgment, or because the fallen Church was thoroughly at variance with each of these ground-forms of the Divine rule: with ideality (the eagle), humanity (the human image), with alacrity in sacrifice and suffering (the bullock), and with true moral bravery (the lion). Heaven has spoken, but Gods servants on earth apparently still forbear to utter their sentiments in regard to the fall of Babylon. In face of the kings of the earth, the merchants or mighty men, the international lords of the sea, who are all still lamenting over Babylonaye, in view of reminiscences of the apparent holiness, the former merits and proud security of Babylon through many centuries, the servants of God, and the truly pious in general, have become reticent and silent. Therefore must a voice from the throne of God issue the command: Give praise to our God, all His servants [Lange: and] those (in general) that fear Him, the small and the great. For besides believers, the Seer recognizes fearers of God, not only great ones, but also little ones. With this, a storm of praise is loosed on earth also: a voice of a great throngpartly, a voice of many waters or peoples; partly, a voice of strong thunders or prophetic geniusesrepeats the heavenly Hallelujah. But these loosed tongues still seem timidly to pass by the name of the Harlotand this so much the more since it is the world of the ten horns and the Beast which has destroyed Babylon; they fasten immediately upon the glorious positive result: For the Lord our God, the All-Ruler, hath assumed the Kingdom. Thus, not the dominion of Christ merely, but the dominion of the Almighty, in the general acceptation of the term, has been obscured by the pseudo-kingdom of Babylon. Let us be glad and exult, say the pious on earth, and we will give to Him the glory which was so long alienated from Him. And they speak not of foreign things when they introduce the Woman, the Bride of Christwho, like a Cinderella, if we may venture to make the comparison, has so long been retired from sight and soundinto the field of view, with the announcement: The Marriage of the Lamb is come, and His Wife hath prepared herself.

And now the Seer himself takes up the story, speaking first concerning the Woman, and then, in obedience to an angelic voice, concerning her imminent marriage-feast. The appearance of the Woman forms a highly edifying contrast to the appearance of the Harlot. The latter had decked herself with purple and scarlet, and loaded herself with gold and jewels; to the former it is given by God to array herself in the right adornment, and her vesture is snow-white, shining linen, a byssus-robe. The material of her dress, the Seer adds in explanation of its brilliancy and purity, are the of the saints, their final, eschatological judicial acquittals (Mat 25:34 sqq.) which are grounded upon the principial justification (Rom 5:1), upon the of Christ, in the most manifold forms of a now manifestly appearing righteousness of life. For this cause, the Marriage can now begin. The herald of it is an Angel whom the Seer marks, without further explanation, as one already brought upon the scene of action: And he saith unto me. A lack of precision in form which reminds us of similar instances in the Gospel of John. What Angel is meant? This question has been variously answered. Since the reference here is to a personal, and not a symbolical Angel, we do not, with Dsterdieck and others, go back to Rev 17:1, as it is one of the seven Angels of the Vials of Anger who there speaks; nor do we think that the Angel of Rev 18:1 is referred to; but we hold that the reference is to the Angel who, according to Rev 18:21, executed the judgment by a symbolical act, because we here find ourselves in the sphere of the return of Christ, Who is to be surrounded by personal Angels, and also by glorified believers.20 And such an one [a glorified believer] John here sees in the form of an Angel, according to Rev 19:10; the other world begins to grow visible, in spiritual shapes, in this world. Again is the Seer commanded to write a grand and inviting word of revelation concerning the blessedness of proved believers, as in Rev 14:13. Write: Blessed are they who are called unto the supper of the Marriage of the Lamb. The great beatitude is strengthened by the addition: These are the true (veritable, based deep within the kernel of life) words of God.

John describes the impression which the sublime Gospel of the blessedness of the guests at the imminent Marriage has made upon him: I fell before his feet to worship him. The Seer cannot have erred in his inclination to worship, but he made a mistake in the object of his adoration. It did not seem possible for any but Christ to utter so, confident a declaration of so speedy a blessedness. And the Seer was not mistaken in his feeling that the Lord was near. That nearness, however, was announced by a celestial herald; the dividing wall between the hither and the further world [Diesseits und Jenseits] is beginning to fall. The herald of the Marriage reveals himself to the Seer as a glorified saint in angelic form. Take heed not, might be said by an Angel. And so might, I am thy fellow-servant. But the words, I am one of thy brethren who have the witness of Jesus [the true rendering is: I am a fellow-servant of thee and of thy brethren that have the witness of Jesus. See the text, Rev 19:10.E. R. C.], could not suitably be uttered by a real Angel in the literal sense of the term. Worship God. This, certainly, is a didactical reprimand and exhortation which is calculated for millions of men; but in the case of John, the words must have reference to something especially calling for worship. And this something is expressed in the words, for the witness of Jesus is the spirit of the prophecy. It might, indeed, likewise be said, The spirit of prophecy witnesses of Jesus; but still something particularly worthy of adoration is here expressed in the idea: The witness of and concerning Jesus in His saints is the spirit of prophecy, which is sure of the imminent Marriage. Living, practical Christianity is prophecy from beginning to end. As a witness concerning Jesus, therefore, the Angel is the bearer of, and voucher for, the glorious promise. Worship God Who has put the certainty of the most glorious future into the kernel of the life of faith.

Did John perhaps think that Peter, his fellow-servant and one of his brethren of the witness of Jesus, would re-appear as the forerunner of the Parousia of the Lord, to execute judgment upon Great Babylon? However this may be, the conversation of the Angel with John is followed by the Parousia itself. We must of course take it for granted that a period intervenes between the judgment upon the Harlot and the judgment upon the Beastthe period of the troubled and waiting Church, the hour of heaviness, depicted Rev 13:15-17. But in the prophetic perspective, the period vanishes, as, Matthew 24., the period between the destruction of Jerusalem and the end of the world; the second judgment follows quickly after the first.

John sees the Heaven opened. Again the white horse appears, as in Revelation 6., now, however, no longer to dominate the course of the world, but to conclude it. The Rider has now, on the one hand, an open name, proved in the history of the world; whilst, on the other hand, the unnamableness of His personality, His mysterious essence, has attained full recognition.21 He is called Faithful and True (), the purest consequence and the innermost kernel of world-history, in personal completion; He is, therefore, entirely the administrator of righteousness in the judgment which He has just executed, and in the war which. He is about to begin. With His righteousness corresponds His all-piercing glance; His eyes are as a flame of fire, illuminating the object to which He directs them; as this was formerly the case with regard to the fanatical Church at Thyatira (Rev 2:18), so it is now the case with regard to the whole world. Issuing from many victories, His head is adorned with many wreaths of victory or diadems, which, in accordance with the textual variation, may be accompanied by many names; but the full import of His essential name is known to Himself alone, in His blissful consciousness. For that which is true of every personality renewed by Christianitythat it has a mysterious, almost anonymous depth (Rev 2:17)is true in the highest degree of the Crown of all human personalities. His garment, also, is of the color of blood, like that of the Babylonish woman; in His case, however, it is the pure blood-color, not offensively mixed with the hue of royalty; it is the color of His own blood, for He has not yet waged an external war with His foesleast of all, by means of an external swordhence the sense is not the same as that of Isaiah 43., although the expression is similar, and the bearings of the two passages are kindred.22 One with this perfected glory of beauteous humanity, the adornment of self-sacrifice in love, is His mysterious Divine essence which the Church has sought fully to express by the name, The Logos of God. John was, doubtless, perfectly aware that He uttered a mystery of unfathomable depth when, in his Gospel, he called Christ the Logos. But now the great Bearer and Forbearer [Dulder] comes as a victorious King for judgment upon the world; He has waited sufficiently long to have destroyed every suspicion of passionate reaction [against His injuries]. The world has even accustomed itself to the thought that His crucial passion will never be completely reckoned for. The universal character of His passion and victory appears in His escorta host of triumphant believers, seated, like Himself, on white horses, and clothed in white and shining linen [Byssus], the color of righteousness, like the Bride of Christ.23 His weapons of attack are three-fold: first, the two-edged sharp sword which goeth forth out of His mouth, and which is designed to smite the nations (the modern heathen) (Isa 11:4; 2Th 2:8; Heb 4:12; Rev 1:16). From the spiritual victory which He gains with this sword, the symbolism of the Seer distinguishes the fact that He will, secondly, shepherdize the heathen [nations] with an iron rod (Psalms 2). This, doubtless, refers to the dynamical, strict social government which Christianity will exercise from, the time of the Parousia of Christ. Again, in relation to Antichrist and his company, Christ will, thirdly, manifest Himself as the Treader of the wine-press Who will tread the press of the wine of the anger of the wrath (wrathful indignation) of God, the All-Ruler (Isa 63:1), i. e. execute the actual reprobationary judgment upon Antichristianity in the final catastrophe of the course of the world. It seems enigmatical that He should wear the Name, King of kings, and Lord of lords, on His vesture and on His thigh. The Name is, doubtless, to be apprehended as twice written, not as inscribed simply upon the girdle of the tucked-up garment (as Dsterdieck maintains). We understand this as intimating that the Seer desired doubly to express the idea that it is a small thing for Him to be King of kings; He wears this Name, not on His crown, not on His brow, but, as a passing decoration, upon His garment. In this place, however, it has deep significance, inasmuch as it is with the blood of His vesture that He has achieved His dominion over the kings of the earth. But why does He bear the name upon His thigh also? Because the generality of kings wear their names there, upon the hilt of the sword, as a title based, for the most part, upon the right of the sword; at least, it is thus with the titles of the ten kings, who are from the outset designated as democratic violence-kings. In view of all this, we regard the Name of Christ in this place as expressive of a declaration of war preparatory to the conflict which is now to begin.

[ABSTRACT OF VIEWS, ETC]

By the American Editor

[Elliott: Rev 19:1-4 are connected with the preceding section, and present the heavenly doxology over the fall of Babylon.

Rev 19:5-21 form the concluding portion of the inside-written (see foot-note, p. 281) prophecy of events under the Seventh Vial. The first part of this section contains a hymn of praise, uttered by all Gods servants, whose themes are the approaching establishment of Christs Kingdom and His marriage. (By the establishment of the Kingdom, he understands the introduction of the millennial era; by the Bride, the completed number of the saints of the old and present dispensations; by the righteousnesses of the saints, the badges of their justification; [by the marriage, the glorification of the risen saints with Christ?]). The latter part of the chapter describes the glorious personal appearing of Christ and the destruction of Antichrist; which events are subsequent to the utterance of the hymn, but precede the glorious events pre-celebrated therein.

Barnes: This chapter, as well as the last, is an episode, delaying the final catastrophe, and describing more fully the effect of the destruction of the mystical Babylon. It consists of four parts: I. A hymn of the heavenly hosts in view of this destruction, Rev 19:1-7. II. The marriage of the Lamb, Rev 19:8-9,i. e. the Church is now to triumph and rejoice as if in permanent union with her glorious Head and Lord. III. The offered worship of the Seer and the rebuke, Rev 19:10. IV. The final conquest over the Beast, etc. The general idea here is that these great Antichristian powers which had so long resisted the gospel. would be subdued. The true religion would be as triumphant as if the Son of God should go forth as a warrior in His own might. This destruction prepares the way for the millennial reign of the Son of God.

Stuart: Rev 19:1-9, an episode (delaying the main action) of praise, thanksgiving, and anticipated completion of victory.

Rev 19:11-21, the final contest. (This author, in his concluding remarks on chaps. 1319, writes: That Nero is mainly characterized in 13, 16, 17, we cannot well doubt. But in chap. 13, when the beast out of the sea is first presented, he has seven heads, and each one of these is itself a king or emperor, Rev 17:10. Of course, the beast, generically considered, represents many kings, not merely one. Yet as the reigning emperor, for the time being, is the actual manifestation of the beast, or the actual development of it, so the word beast is applied, in the chapters named, mainly to Nero, then persecuting the Church. Insensibly almost. this specific meaning appears to be dropped, and the more generic one to be employed again in chap. 18. sq. That Neros fall was in the eye of the Apocalyptist here (chap. 16), I can hardly doubt. But this was not the end of the Churchs persecutions; although a respite of some twenty years or more was now given. Farther persecutions were to arise; and so, a continued war with the beast, and a still further destruction of great Babylon, are brought in the sequel to our view. As soon as the writer dismisses the case of Nero from his consideration, he deals no longer with anything but generic representations. Persecutions will revive. The war will still be waged. At last the great Captain of Salvation will come forth, in all His power, and make an end of the long-protracted war. Then, and not till then, will the millennial day of glory dawn upon the Church. In order to designate the final and certain overthrow of heathenism, as opposed to Christianity, the writer has chosen to represent the whole matter by the symbol of a great contest between the two parties.)

Wordsworth: This writer regards the whole section as having respect to the blessed condition of the Church after the destruction of Rome. His comments are of the most general and indeterminate kind.

Alford: Rev 19:1-10 form the concluding portion of the general section begun Rev 18:1, entitled, The Destruction of Babylon; Rev 19:1-8 present the Churchs song of triumph at the destruction of Babylon; Rev 19:9 sets forth the Bride as the sum of the guests at the marriage feast. Rev 19:11 begins a general section extending through Rev 22:6, entitled The End: the subdivisions of this section are, (1) Rev 19:11-16, the triumphal coming forth of the Lord (personal and visible) and His saints to victory; (2) Rev 19:17-21, the great defeat and destruction of the beast and false prophet and kings of the earth; (8) Rev 20:1-6, the binding of Satan and the millennial reign; (4) Rev 20:7-10, the great general judgment; (5) chs. Rev 21:1 to Rev 22:5, the vision of the new heavens and earth, and the glories of the new Jerusalem. (See also in loc.)

Lord: Rev 19:1-4, the hymn of the heavenly host on the destruction of Babylon. Rev 19:5-10, the Marriage of the Lamb, i. e. the literal resurrection of departed saints, and their exaltation to the thrones on which they are to serve Christ throughout their endless existence; (the guests, Rev 19:9, are different persons from the raised and glorified Saints who are denoted by the Bride, and are doubtless the unglorified Saints on Earth). Rev 19:11-21 describes a personal and visible advent of Christ, accompanied by the raised and glorified saints, and the subsequent destruction of all His civil, ecclesiastical and military enemies who are to be arrayed in organized and open hostility to him (see Abstracts under following sections).

Glasgow: Rev 19:1-10 show us what transpires among the Saints of God in immediate connection with Babylons fall; they present a vision of the events that are now begun to be developed in the Church and nation. By the wife, Rev 19:7, is to be understood the Church, not merely invisible, but visible; henceforward, she, as a whole, will be honorable and pure, acknowledging the sole supremacy of Christ, and altogether Scriptural in her doctrine, discipline and government; by the is to be understood the marriage festivities. Rev 19:11-16. The opening of the heaven took place only once, and at the beginning of the gospel age,this scene takes us back to the beginning. In the first seal (Rev 4:2) Christ appears in His sacerdotal characterhere is represented as going forth simultaneously in His office as King; the white horse in both appearances is identical and symbolizes the body of Christian teachers; the entire vision represents Him as going on to complete victory and supremacy.E. R. C.]

EXPLANATIONS IN DETAIL

[Rev 19:1-8.] Earlier songs of praise may be found Rev 4:8; Rev 5:9; Rev 11:15; Rev 15:3; Rev 16:5. [As each of the great events and judgments in this Book is celebrated by its song of praise in Heaven, so this also; but more solemnly and formally than the others, seeing that this is the great accomplishment of Gods judgment on the enemy of His Church. (References as above.) Alford.E. R. C.]

Rev 19:1. I heard as a great voice. It is, certainly, the voice of a great people, but it is also that of a heavenly people, and hence is to be compared with [as] the tumult of voices of an earthly multitude. This throng is to be symbolically defined in general as the heavenly Church of God, without further random conjecture concerning those from whom the praise proceeds. Hallelujah.With this specific shout of joy, the song begins. It is thus from beginning to end a song of praise. In Heaven there is no regret for the fall of Babylon. It is certainly not unintentional that just here, after the complete judgment upon the enemies of God and of His faithful ones has begun, we find the express Hallelujah, which does not appear any where else in the Apocalypse (Footnote: Nor is it found in all the rest of the New Testament). Duest. A four-fold Hallelujah appears in the New Testament with reference to the fall of Babylon, and is found nowhere else! (for even the Hallelujah of Rev 19:6 has reference to the fall of Babylon). In the quaternary of the Hallelujah, Hengstenberg discovers Gods victory over the earth, whose mark is four, in opposition to which Dsterdieck judiciously remarks that it is not a victory over the earth, but one over the Harlot, that is being celebrated. The salvation.Comp. Rev 7:10; Rev 12:10.

[Elliott infers from the introduction of the Hebrew Hallelujah that at the time contemplated the Jews will have been converted. Wordsworth regards the introduction of the word as proving that whatever appertained to the devotion and glory of the Ancient People of God is now become the privilege of the Christian Church. The idea of Alford is preferable to either, viz.: The formula must have passed with the Psalter into the Christian Church, being continually found in the LXX.; and its use first here may be quite accounted for by the greatness and finality of this triumph.E. R. C.]

Rev 19:2. For true.The reason assigned becomes more efficient and solemn when both s are cordinated, in accordance with De Wette and others (see Rev 18:23; Rev 11:18).

Rev 19:3. And a second time, etc.We cannot apprehend these words as forming an antistrophe to the foregoing, with De Wette, since a grander antiphone is formed between Rev 19:1; Rev 19:6. Hallelujah.A Hallelujah based upon the fact that the smoke of Babylon ascends into the ons of the ons! This far surpasses modern sentimentalities. And her smoke, etc.In Rev 18:9; Rev 18:18, the reference was to the uprising smoke in a historical sense; here the smoke takes a more onic and metaphorical import, as Rev 14:11. [Into the ages of the ages.Another proof that the destruction of the mystical Babylon will be final, and that therefore Babylon cannot be heathen Rome. Wordsworth.E. R. C.]

Rev 19:4. And the twenty-four Elders and the four Living-beings fell down, etc.The four Life-forms are set above the Elders; hence it is here, also, evident that they should not be regarded as types of creature-life. That as ground-forms of the Divine government in the world they, likewise, worship God, occasions no difficulty. The Amen corroborates the truth [Wahrhaftigkeit], the Hallelujah, the Divine authorship of the fact celebrated. [See foot-note , p. 152, and Add. Note, p. 161 sq.E. R. C.]

Rev 19:5. A voice came forth from the throne.The first voice proceeded from the experience and conviction of the spirit-world; it I went from below upwards. The second song is the more developed Amen to the first; it is begun at the Throne of God, and proceeds from above downwards. The expression, Praise our God, gives the voice the appearance of issuing from the centre of the Church Triumphant; it is more natural, therefore, to think of the twenty-four Elders, with Dsterdieck, than to refer the voice to Christ, with Hengstenberg, or to the four Living-beings, with Bengel. Everywhere, however, where one voice is spoken of, stress is thereby laid upon the unison, the one spirit of a company; here it is that of the highest company, the one nearest to the Throne (comp. Rev 5:9). The is the development of the foregoing Hebrew Hallelujah. See Dsterdieck. Comp. Psa 115:18; Psa 135:1.

Rev 19:6. As a voice, etc.Quite unique is the harmony in the antithesis of many waters and strong thunders (see chapter Rev 1:15, Rev 14:2; Eze 1:24; Eze 43:2; Dan 10:6). The song of praise, now beginning, passes from the post-celebration of the judgment upon the Harlot to the pre-celebration of the marriage of the Bride. [The triumphant song being ended, an epithalamium, or marriage-song, begins. M. Henry.E. R. C.] The central point of the song lies in the fact that the Lord our God hath taken to Himself [assumed24] the Kingdom, i. e., His Kingdom in the hearts of men25 (see Rev 11:17, where, however, the manifest appearing of kingly power in the general judgment is referred to). The Harlot deified herself and robbed God of His glory; the purity of the Bride, on the other hand, consists in the fact that she gives the glory altogether to God.

[The All-Ruler.See additional comment on Rev 1:8, p. 93.E. R. C.]

Rev 19:7. And we will give the glory to Him.This is the fountain of the gladness and exultation, aye, it is the preparation for the marriage itself,which preparation consists in the right fellowship of human souls, in their participation in a faithripening to sightin the glory of God.

Saying () [Rev 19:6].This grammatical irregularity is based upon the Seers intention to give prominence to the individual nature of the song of praise, as founded upon subjective heart-truth. It is not merely the jubilation of a sympathetically excited crowd; that which the voice says as one voice, they all say singly likewise.

For the marriage of the Lamb came.This is proleptical, according to De Wette, Hengstenberg and Dsterdieck. In the sense of the vision, however, the judgment upon Babylon, from the consummation of which the vision starts, coincides with the preparedness of the Bride, and the two items are not only preliminary conditions of, but also indices for, the beginning of the marriage.26 That the terms, the marriage and the supper, of the marriage, although distinct in themselves, coincide in point of time, should be understood as a matter of course. Zllig, in contradistinguishing the millennial Kingdom from the marriage, as a fore-feast of the Messianic marriage, overlooks the fact that even in the Parables of the Lord His Parousia is designated as the beginning of the marriage. The spiritual marriage is characterized by the moment when the ideal Christian view and the outward appearance coincide in perfect oneness. Hence the first appearance of Christ was the fore-celebration of the marriage (Mat 9:15). It is taking a contracted view of this marriage, the idea of which runs through the whole of Sacred Writ (Song of Sol., Isaiah, Ezekiel, Hosea, etc.), to understand thereby, the coming Lords distribution of the eternal reward of grace to His faithful ones, who then enter, with Him, into the full glory of the heavenly life [Dsterdieck]. Three elements, above all things, pertain to the constitution of the idea. First, the personal relation between the Lord and His people. Secondly, perfect oneness on the part of His people. Thirdly, their receptivity, conditioned by homogeneousness. Hence it is also evident that the marriage must be blessedness, in the reciprocal operation of a spiritual fellowship of love. And His Wife.The Brideafter the espousal, His Wife (Mat 1:20; comp. Gen 29:21). Prepared herself.That is, adorned herself in a spiritual sense. In active self-appointment, as a free Church, that has attained its majority, she has prepared herself; nevertheless, the material of her readiness is given to her by the grace of God. According to The Shepherd of Hermas, the Church, in the form of a woman, undergoes a process of development which is directly opposed to nature. From an aged matron, she is transformed more and more into a youthful appearance. In the end, therefore, when she is free from all spots and wrinkles, she is the perfected Bride of the Lord (Eph 5:27).

[Additional Note on the Marriage.Alford most strangely comments in loc.: This figure of a marriage between the Lord and His people is too frequent and familiar to need explanation. Rather, for the very reason assigned, should an explanation be given. Matters most frequent in the Scriptures are matters most important; and those most familiar are often, because of their very familiarity, least studied, and therefore least understood. There are few phrases more frequently on the lips of Christians than The marriage supper of the Lamb, and it is probable that there are few utterances with which less definite ideas are connected. At first glance, the most natural hypothesis is, that the reference in this verse is to the manifestation of the New Jerusalem, Rev 21:2. This reference, however, necessitates one of two subordinate hypotheses,either (1) that the visions of chs. 21, 22. are merely supplementary; that they do not refer to events to occur after the millennium, but are descriptive of some event mentioned Rev 19:11 to Rev 20:15; or (2) that the song of triumph now under consideration had respect, not to the immediate, but to the entire future. The former of these hypotheses seems to be forbidden by the phraseology of the chapter mentioned, which manifestly contemplates a new order of things (a new Heaven and new earth), in which there shall be neither sin nor death (see Excursus on the New Jerusalem, pp. 389 sqq.); the latter is hardly admissible in view of the language of the Song, the marriage is come ()something in the present, or the immediate future seems to be contemplated; we can hardly suppose that a space of at least a thousand years should be grasped by such an expression. The foregoing considerations lead us to seek for something in the events represented as immediately following the Song as the event contemplated therein, and this the writer thinks is found Rev 20:4-6. Whether the first resurrection mentioned in that passage be literal or spiritual (i. e., whether it be a literal resurrection of departed saints, or a more complete deliverance of living saints from the power of sin), it is undeniable that the entire description contemplates the Church as brought into a new conditiona condition of higher spiritual adornment and of closer relation to Christone therefore that may be appropriately figured as her marriage to Christ. It is proper here to remark that the writer regards (1) the resurrection as literal, (2) the Bride as the whole body of the saints (the quick and the dead), at the Second Advent of the Lord, and (3) the marriage as the union of this body with a personally present Christ in glory and government (i. e., as the establishment of the Basileia). As to the truth of the first of these hypotheses, see the Excursus on The First Resurrection, p. 352. The second and third hypotheses best satisfy the elements of the marriage relation so beautifully and justly set forth by Lange in the immediately preceding comment; and they are also in perfect consistency with the normal interpretation of Rev 20:4-6, and of the whole body of Apocalyptic teaching. It should here be distinctly noted, however, that these hypotheses require that the number of those entering into the constitution of the Bride or the New Jerusalem (their identity is admitted) should be complete at the first resurrection, and consequently that the vision of Rev 21:1-2 should refer, not to the marriage, but to a new manifestation of the Bride. For a discussion of this portion of the subject, see the Excursus on the New Jerusalem.E. R. C.]

Rev 19:8. And to her was given.Her adornment is simply pure and beautiful [cultus gravis ut matron, non pompaticus, qualis meretricis. Grot.). Byssus [fine linen] denotes the most precious of plain, unostentatious, yet elegant, material; a similar character attaches to its hue, as opposed to scarlet and purple. A species of contrast is, doubtless, indicated by and ; the negative purity and positive glory of the hew life. For the fine linen [byssus], etc.Even in describing the simple adornment of the Bride, the Seer is anxious to bring out the spiritual import of the same. The righteousnesses [Lange: Gerechtigkeitsgter=possessions of righteousness]. . The is always a means by which justice is satisfied or acquittal [Gerechtsprechung] is obtained, whether it be the performance of the right, or the explation of the wrong (by undergoing punishment), or atonement, as the concrete unity of the doing and the suffering of that which is right. Reference is not here had to the white garment of righteousness before God in Christ (as Beza maintained), which garment the Church does not first receive in the last time (Ebrard). But whether the fulfillment of Gods commandments (De Wette, Ebrard, et al.) or righteous deeds (Dsterd.) be intended, is the question. Righteousness of life is itself established by suitable and consequent acquittals [or justifications]. Such is the verification of faith treated of Jam 2:21 (comp. the Lange Commentary on James, in loc.), which, according to Mat 25:31 sqq., ramifies into a multitude of individual verifications. A delicate allusion to the grace given by God, as the cause and source of the peculiar to the saints, is contained in the . (Dsterdieck). According to Ebrard, it is thus prophesied that sanctification shall be perfected, that it shall be given to the eschatological Church to put off the last remnant of sin while yet in the flesh. [The plural – is probably distributive, implying not many to each one, as if they were merely good deeds, but one to each of the saints, enveloping him as in a pure white robe of righteousness. Observe that here and everywhere the white robe is not Christs righteousness imputed or put on, but the Saints righteousness, by virtue of being washed in His blood. It is their own; inherent, not imputed; but their own by their part in and union to Him. Alford.E. R. C.]

Rev 19:9. An analogue of Rev 14:13. The two superscriptions of the everlasting Gospel correspond. The former characterizes the existence of the faithful of the last time, with reference to this world; the latter characterizes it with reference to the other world. These two beatitudes of the eschatological Gospel correspond to the beatitudes of the principial Gospel, Matthew 5. They are summed up together in the beatitude and superscription, Rev 21:3-5.

And he saith unto me.What Angel is meant? See Syn. View. They who are called, etc.The Church in its unitous form is the Bride; in its individual members, it consists of wedding-guests (Mat 22:1; Mat 25:1). These are the true words of GodSince all the words of God are , the saying can mean only: these are the true [or genuine] words of God in the most special sense; or, to be more definite, in these words are concentrated the true [or genuine] words of promise of God, in analogy with the declaration, On these two commandments hang all the Law and the Prophets. The highest summit of human consummationbliss has the highest Divine reality. Different explanations of the sentence, by Hengstenberg (these words are genuine, are words of God), De Wette, Zllig, Dsterdieck (the words of revelation from Rev 17:1 are intended), see in the latter, p. 537.

Rev 19:10. And I fell, etc.This action of the Seer must be regarded entirely as a procedure taking place within the visionnot, therefore, as a subject for moral criticism. There is as little reason, therefore, for Hengstenbergs praising the Seer, on this occasion, for his humility, as for his blaming him elsewhere for visional actions and charging him with faint-heartedness. These, also, are strange words of Hengstenbergs; As John here offered (sought to offer) adoration to the Angel, so it befits the Church, that receives this glorious revelation through John, to bow before him [John] because of it, and so, also, it befits John to say to her: Take heed not. See Ebrard against Hengstenberg, p. 499. It is remarked, not without reason, by Dsterdieck, that it is probable that John regarded the Angel who was speaking with him, not as a fellow-servant, but as the Lord Himself. Take heed not.Properly, Take heed that thou [do it] not. Aposiopesy. The whole deliverance is certainly decisive against all angelolatry. A fellow-servant.A symbolized Angel could in no case become an object of adoration. But neither could a real, personal Angel. The passage may be so understood that the term expresses the common characteristic of the angelic and apostolic functions. I, as an Angel, am a fellow-servant of thee and of thy brethren, etc. So De Wette and Dsterdieck. Or is indicative of the category of believers. I, in angelic form, am a fellow-servant of thee, and one of thy brethren (Eichhorn, Zllig). Against the former apprehension is the consideration that the final sentence, The witness of Jesus is the spirit of prophecy, would be idle in this connection. Opposed to the second apprehension is the fact that it would call for the reading: . We therefore suppose that the meaning of the Angel is as follows: I, who appear to you as an Angel, am thy fellow-servant, and, as such, a fellow-servant of all who cleave to the witness of Jesus.

Worship God.This does not mean simply, Worship no creature, but also, Thou hast certainly cause to worship God for the revelation that is made to thee, for it is a glorification of the God who has placed the spirit of the prophecy concerning the great marriage-feast of the consummation, in the witness of [concerning] Jesus. The witness of Jesus.Since the Angel has commenced to instruct the Seer, we cannot see why he should not speak these words also, especially as they are expressive of the profound unity betwixt historical Christianity and the ideo-dynamical development of the world, and characterize Christianity as absolute prophecy. According to Dsterdieck (in opposition to Vitringa, De Wette, et al.), the concluding sentence belongs to John. The declaration contained therein is entirely different from Rev 19:8. Equally untenable is the assertion of Dsterdieck (in opposition to Vitringa, De Wette, et al.) that the genitive must be taken only as subjective, signifying the witness proceeding from Jesus. That which constitutes the a is the very fact that Jesus is its object (see Rev 6:9). According to De Wette indeed, the concluding words simply mean: He who, like thee, confesses Christ, has also the spirit of prophecy; according to Dsterdieck, the meaning is: When Christ communicates His revelation-witness to a man, He fills him likewise with the spirit of prophecy! According to this latter commentator, an attestation of the prophetic Book of John is contained in these words (and yet he maintains that the Book was not written by John, and that the prophecy is in part an error which has not been fulfilled).[27]

Rev 19:11-16. The Bridegroom in His warlike Forth-going for the Destruction of the Beast, i. e., also, for the Redemption of the Bride.

Rev 19:11. The Heaven opened.According to Dsterd. the movement within the visions is very cumbrous. The Seer was in spirit carried to the earth in Rev 17:3 (De Wette). But in Rev 4:1 his exaltation to Heaven was identical with his translation into the spirit. A white horse.As in Rev 6:2. And He that sat upon him, called is in apposition [to . .]. Faithful.The germ and blossom of all Divine life in the history of the world. True.The fulfillment of all world-historical prophecies, especially promises and threats (see Rev 3:7; Rev 3:14). And in righteousness (Isa 11:3-4) He judgeth and warreth.He must execute His judgment upon Antichrist in a warlike form.

Rev 19:12. His eyes.See Rev 1:14. Many diadems.If the many royal crowns upon His head are regarded as trophies of victories already won (2Sa 12:30; 1Ma 11:13; Grotius, Wetst., Bengel; comp. also Vitringa), we should necessarily have to conceive of kings as conqueredfor instance, the ten kings of Revelation 17. (Zllig). But judgment is not yet executed upon these. It might also be said that the Lord Who goes forth as a triumphant Conqueror, Who, Rev 6:2, receives a victors wreath in advance, here appears proleptically decked with the crowns of the kings whom He is to judge. But more obvious is the reference to Rev 19:16, where Christ is called the (Ewald, De Wette, Hengstenb., Bleek, Volkmar, Luthardt). Duesterdieck. The antithesis thus set forth is based upon deficient, atomistic conceptions. History testifies that Christ, in dynamical operation, has become the King of kings by a grand succession of victories, not necessarily eschatological in form, as was evidenced by Constantine, and even Julian. A name.A wondrously beautiful designation of the personality of Christ in accordance with its peculiar Divine-human essential name. On the random conjectures concerning this name see Dsterdieck, p. 542 (it is the name given in Rev 19:13; the name Jehovah; no definite name. It is placed on the foreheadon the vesture; see also De Wette, p. 179). The mystery, however, is sealed only from a worldly understanding, not from the knowledge of love.

Rev 19:13. With a vesture, etc.The expression of Isa 63:1, but in a New Testament sense. And His name hath become to be called.The theological name of Christ, that which marks His Divine nature alone, and which John has also introduced in the most significant manner [in his Gospel?], is therefore in itself. more intelligible than the mystery of personal God-manhood. Futile objections to a reference to the Logos, Joh 1:1, see in Dsterd., p. 75. The Logos is indeed here characterized as ; but His historical mission is here also referred to.

Rev 19:14. And the armies in the heaven, etc.Not Angels simply (Mat 25:31; Hengstenb., Luth.), but also the perfected righteous (Dsterdieck); nay, these pre-eminently, since they are clothed in pure byssus, and since it is not simply the local Heaven that is intended here, but rather the Heaven of perfected spirit-life.The byssus of their garments is white and pure; they are perfected in innocence and righteousness, and yet their vesture does not shine, like that of Christ.

Rev 19:15. And out of His mouth, etc.Even in the Old Testament the all-conquering power of the word of Revelation is expressed in figurative forms (Isa 11:4; Jer 23:29; comp. 2Th 2:8; Heb 4:12; Rev 1:16). In the last time, the immediate, spiritually dynamical operations of the word of God coincide with its mediate, physically dynamical operations in a unity which is prefigured Act 5:5. In Psalms 2, also, the iron seeptre has manifestly a symbolical import. And He treadeth the wine-press.Isa 63:3. The wine of the anger of the wrath [Lange: wrathful indignation] of God is the historic concrete of the wrath of God, on the one hand, and the wrath of the heathen [nations], on the other hand (Rev 11:18). The judgment of God, in the uprising of the heathen [nations]. is brought to a decision by Christ by His appearing. Hengstenbergs explanationThe winepress is the wrath of God; the wine flowing out of it is the blood of His foesis marvellously amended by Dsterd.: The form of the statement, in which the two figures of the wine-press (Rev 14:19) and the cup of wrath (Rev 14:10) are combined (De Wette), denotes rather that out of the wine-press trodden by the Lord the wine of the wrathful indignation of God streams, which wine shall be given to His enemies to drink.

Rev 19:16. On His vesture.See Syn. View. Comp. Dsterdieck, p. 543.

[ADDITIONAL NOTE ON THE SECTION]

By the American Editor.

[This chapter, beginning with the strong disjunctive, , introduces a new series of visions that flow on in unbroken sequence to the close of the Revelation.

Rev 19:1-8 present the heavenly song of triumph over the destruction of the apostate Church, and in prospect of the immediate establishment of the Basileia; it is the hallelujah that marks the beginning of a new onthe times of refreshing and restitution (Act 3:19-21). (See foot-note in the following column.)

Rev 19:11-16 narrate the vision of the Second Advent of Jesus, the Advent contemplated Rev 1:7. (See the following Note.) In the judgment of the majority of interpreters, the Rider here described is the same as the one of the First Seal. For the views of the Am. Ed. on this point see Add. Note, pp. 177179.E. R. C.]

[NOTE ON THE FUTURE ADVENT OF CHRIST]

By the American Editor

[It is admitted by all that there is to be a visible Advent of the glorified Messiah. Two views divide the Church as to the time of the Adventsome contending that it is to be Pre-millennial; others, that it is to be synchronous with the Consummation, the, general Resurrection and final Judgment.

The advocates of the former hypothesis rely principally on two classes of passages; 1. Those which seam to connect the future Advent with the restoration of Israel, the destruction of Antichrist, or the establishment of a universal kingdom of righteousness on earth, such as Isaiah 11; Isaiah 12; Isa 59:20 sqq. (comp. with Rom 11:25-27); Jer 23:5-8; Eze 43:2 sqq.; Dan 7:9-27; Joe 3:16-21; Zechariah 14; Rom 11:1-27; 2Th 1:1-8;[28] Act 3:19-21.[29] 2. Those which speak of the coming of the Lord as imminent (in connection with those which declare that there is to be a period of generally diffused peace and righteousness preceding the final consummation), such as Mat 24:42-44; Mar 13:32-37; Luk 12:35-40; 1Th 5:2-3; Tit 2:11-13; Jam 5:7-8.

The upholders of the hypothesis that the Second Advent is not to take place until the final Consummation, base their opinion upon those Scriptures which manifestly connect an Advent with that event. The following is the summation of the argument by Dr. David Brown, one of the most eminent advocates of this view. I. The Church will be absolutely complete at Christs Coming; 1Co 15:23; Eph 5:25-27; 2Th 1:10; Jude 24; Col 1:22; 1Th 3:13. II. Christs Second Coming will exhaust the object of the Scriptures, in reference(1) to Saints; Luk 19:13; 2Pe 1:19; Jam 5:7; 1Pe 1:13; 2Ti 4:8; Php 3:20 : (2) to sinners; 2Th 1:7-10; 2Pe 3:10; Luk 12:39-40; Luk 17:26-27; Luk 17:30. III. The sealing ordinances of the New Testament will disappear at Christs Second Coming: Baptism; Mat 28:20 : The Lords Supper; 1Co 11:26. IV. The Intercession of Christ, and the Work of the Spirit for saving purposes, will cease at the Second Advent(1) The Intercession of Christ stands intermediate between His first and second Coming; Heb 11:12; Heb 11:24-28 : (2) The work of the Spirit is dependent upon the Intercession, and terminates with it; Joh 7:38-39; Joh 14:16-17; Joh 14:26; Joh 15:26; Joh 16:7; Joh 16:14; Act 2:33; Tit 3:5-6; Rev 3:1; Rev 5:6. V. Christs proper Kingdom is al ready in being; commencing formally on His Ascension to the right hand of God, and continuing unchanged, both in character and form, till the final Judgment:(1) Act 2:29-36, comp with Zec 6:12-13; Rev 5:6; Rev 3:7-8; Rev 3:12; Isa 22:22; Isa 9:6-7 : (2) Act 3:13-15; Act 3:19-21 : (3) Act 4:25-28, comp. with Psalms 2 : (4) Act 5:29-31 (Him hath God exalted to be a Saviour-Prince, i.e., a Priest upon His Throne): (5) The Apostolic comment on Psa 110:1, viz.: Act 2:34-36; Heb 10:12-13; 1Co 15:24-26. VI. When Christ comes, the whole Church of God will be made alive at oncethe dead by resurrection, and the living immediately thereafter by transformation; their mortality being swallowed up of life; 1Co 15:20-23; Joh 6:39-40; Joh 17:9; Joh 17:24. VII. All the wicked will rise from the dead, or be made alive, at the Coming of Christ; Dan 12:2, with Joh 5:28-29; 1Co 15:51-52, with 1Th 4:16; Mat 13:43, with Dan 12:3; Rev 20:11-15 : (He interprets the first resurrection of Rev 20:4-5, as figurativeindicating a glorious state of the Church on earth, and in its mortal state). VIII. The righteous and the wicked will be judged together, and both at the coming of Christ; Mat 10:32-33; Mar 8:38; Rev 21:7-8; Rev 22:12-15; Mat 16:24-27; Mat 7:21-23; Mat 25:10-11; Mat 25:31-46; Mat 13:30; Mat 13:38-43; Joh 5:28-29; Act 17:31; Rom 2:5-16; 2Co 5:9-11; 1Co 4:5; 2Th 1:6-10; 1Co 3:12-15; Col 1:28; Heb 13:17; 1Th 2:19-20; 1Jn 2:28; 1Jn 4:17; Rev 3:5; 1Ti 5:24-25; Rom 14:10; Rom 14:12; 2Pe 3:7; 2Pe 3:10; 2Pe 3:12; Rev 20:11-15; 2Ti 4:1. IX. At Christs Second Appearing, the heavens and the earth that are now, being dissolved by fife, shall give place to new heavens and a new earth wherein dwelleth righteousness without any mixture of sin; 2Pe 3:7; 2Pe 3:10-13; Rev 20:11; Rev 21:1.

A careful study of all the passages that have been adduced in support of these hypotheses respectively, has induced in the mind of the writer the thought that two Advents still future are predictedthe one for the establishment of the Basileia (at which shall take place a partial resurrection and judgment); the. other at the final consummation, at which time shall take place the general judgment.

It will at once be objected that but one future Advent seems to be predicted in the Scripture. To this it may be answered, first, that, whilst this may be true in reference to the earlier portions of the New Testament, in the Apocalypse a twofold Advent seems to be indicated; comp. Rev 19:11-16 with Rev 20:11-12. And in the second place, it may be remarked, that, in deferring a distinct intimation of a twofold Advent to one of the concluding Books of the Canon, the New Testament follows the analogy of the Old.

It is admitted by all that a twofold Advent of the Messiah, one in humiliation and the other in glory, was predicted in the Old Testament. In the earlier prophecies, however, but one Coming seems to have been contemplated. Even in Isaiah, where the Messiah is in one place spoken of as a Man of sorrows, and in another as appearing in royal glory, but one Advent is, in express terms, referred to. The whole of prophecy seems to be cast upon one plane, without reference to the succession of those events, which, we now know, were to be separated by millennia. It is only in the Book of Daniel, and there only obscurely, that a twofold Advent is, in terms, intimated; compare Dan 9:25-26; Dan 9:26, with Dan 7:13-14. The hypothesis of a double Advent could have been deduced from the Old Testament Scriptures only from the consideration that things were predicted of the coming Messiah, on the one hand humiliation and on the other exaltation, that could not be realized in one visit to earthand this hypothesis exactly satisfies the obscure intimation in the Apocalypse of Daniel. It will also be observed by the careful student that one and the same prophecy sometimes relates to both Advents, in matters in which the first is typical of the secondas, for instance, the prophecy of Joel (Joe 2:28-29) which had an initial fulfillment on the day of Pentecost (Act 2:16-21), but which is to have another and more complete fulfillment in a day yet future (Mat 24:29; Luk 21:11; Luk 21:25). So also in respect of the prophecies of the New Testamentthings are predicted concerning the coming Messiah which cannot find a fulfillment in one Advent,as, for instance, that He shall establish a Kingdom of righteousness on earth (Act 3:21; see preceding foot-note on the passage), and that He shall terminate the present order of things in a general judgment (2Pe 3:4-13). These two classes of statement find their best reconciliation in the hypothesis of a twofold Adventand this hypothesis finds support in a comparison of Mat 24:30 with Mat 25:31, and still more clearly in Rev 19:11-16 compared with Rev 20:11-15.

It is impossible to present the details of this scheme in the present Note. It is submitted with the foregoing general remarks, which sufficiently indicate its leading features, to those interested in prophetic studies. It is proper, in addition to what has already been said, to call attention to the probability that, as certain prophecies of the Old Testament have reference to both the acknowledged Advents, finding an initial fulfillment in the one and being completely fulfilled in the other, so will it be in the prophecies of the New Testament.E. R. C.]

Footnotes:

[1]Rev 19:1. [ is omitted by . A. B. C. P., el al.E. R. C.]

[2]Rev 19:1. A. B. C. [. P.], et al., give .

[3]Rev 19:1. . [So Crit Eds. with . A. B. C. P., et al.E. R. C.]

[4]Rev 19:1. The readings and are not based upon secure authorities. [Crit. Eds. give with preponderating authorities.E. R. C.]

[5]Rev 19:5. [Tisch. (8th Ed.) gives with . P. 1, 31, 32, et al.; Lach., Tisch., (1859), Alf. and Treg. give with A. B. C., et al.E. R. C.]

[6]Rev 19:5. in acc. with A. B. C., et al. [Crit. Eds. give with . A. B. C. P., et al.E. R. C.]

[7]Rev 19:5. [Tisch. (8th Ed.) omits with . C. P.; Lach., Tisch. (1859) give it with A. B*., 1, 7, 14, 38, et al.; Alf. and Treg. bracket it.E. R. C.]

[8]Rev 19:6. Cod. A. [P.], et al., Lach. and Rec. give . [Gb., Sz., Tisch. (1859), Alf. give with B*; Tisch. (8th Ed.) Treg., .E. R. C.]

[9]Rev 19:6. [Here is a case where we cannot approach the true sense of the aor. but by an English present: reigned would make the word apply to a past event limited in duration: hath reigned would even more strongly imply that the reign was over. Alford). Still better is Langes translation hath assumed the kingdom, presenting the idea of a special reign then begun.E. R. C.]

[10]Rev 19:7. in acc. with . and A. [Lach., Tisch. (1859), Alf. give with o. A. () P. 11, 79; Treg., Tisch. (8th Ed.) with *. B*. 1, 7, et al.E. R. C.]

[11]Rev 19:8. [Crit. Eds. give with . A. P. 7, et al.E. R. C.]

[12]Rev 19:9. : in acc. with A., et al., with the article. [So Lach., Alf., Tisch. (1859); but Lach. (8th Ed.) Treg. Omit the article with . B*. P., et al.E. R. C.]

[13]Rev 19:11. [Treg. and Tisch. give with .; Lach. omits with A. P. 1, 4, 6, et al.; Alf. brackets.E. R. C.]

[14]Rev 19:12. [In the original is followed by . Alf. remarks, The , as often, is best given in English by an asyndeton, marking a break in the sense, passing from the subjective to the objective description.E. R. C.]

[15]Rev 19:12. in acc. with A., Vulg., et al.; against it . B*., et al. [Lach. gives it; Treg. and Tisch. omit with . B*. P., et al.; Alf. brackets.E. R. C]

[16]Rev 19:12. Cod. B*., et al., after. [So Tisch. (1859); but Tisch. (8th Ed.), Lach., Treg., omit with A. P. 1, 7, Vulg., et al.; Alf. brackets.E. R. C.]

[17]Rev 19:13. with . A. B*., et al. [So Crit. Eds. generally.E. R. C.]

[18]Rev 19:15. [For this rendering of see Note 29 on Ch. 15., p. 275.E. R. C.]

[19][The underlying spirit of idolatry, or spiritual adultery, is worldliness, which manifests itself in a multitude of other, and more obnoxious forms than those mentioned above. Until this spirit be destroyed, together with all the forms in which it manifests itself, the Church will not be, or appear as, a pure Virgin.E. R. C.]

[20][The most natural reference most certainly is to the Angel of Rev 17:1, of whose withdrawal from the Seer no mention is made. The implication of Rev 19:9 seems to be that this Angel had continued with the Seer giving him instruction. The reason assigned by our author for denying that the reference is to him, seems to be without foundation, for most certainly the implication of his coming to John and giving him instruction (Rev 17:1, et pass.) is, that he is a personal being.E. R. C.]

[21][See Add. Note, pp. 178 sq.E. R. C.]

[22][Is not the sense in both cases precisely the same? In both cases, the Conqueror, at His first appearance, is dramatically represented as sprinkled with the blood which Ha shed in the course of His advance.E. R. C.]

[23][See Add. Note, p. 336.E. R. C.]

[24][See Text, and Text. and Gram, note 9.E. R. C.]

[25][See Excursus on the Basileia, pp. 93 sqq.E. R. C.]

[26][In every instance of the word marriage () in the New Testament it means the festivities, which were sometimes a considerable period after the actual covenant or bond of marriage. The wedding day was rather the day when the bride was taken home to her husbands house, than what we should designate the day of marriage (Fairbairn, Imp. Dict. of Bible). By His incarnation, Jesus became the Bridegroom (), and His Church the Bride (). And if it be necessary to distinguish wife from bride, let it be observed that wife () is the word employed in the text: His wife has prepared herself. Glasgow. In his comment on Rev 19:9 the same writer remarks: The same festive occasion which in Rev 19:7 is called the marriage is here called the marriage supper ( ); which shows that not the marriage ceremony, but the joyous festivities, are meant.E. R. C.]

[27][Dsterdieck merely claims that the Book was not written by the Apostle John.Tr.]

[28][The last clause of Rev 19:2 should not be translated is at hand, but is present. (See Lange Comm., Am. Ed., p. 124.) The original is . It is inconceivable that the Apostle should have spoken of the approaching Advent, elsewhere described as the hope of the Christian Church (Tit 2:13), as the ground of distress. His object was to warn them against the false idea that the Advent had already taken placethat the hope that once had cheered them of blessings in the future was a vain one.E. R. C.]

[29] [The . It is universally admitted that the rendering of Act 3:19-21 in the E. V. is incorrect. The translation as given in the Lange Comm. is: Repent ye therefore and be converted, that your sins may be blotted out in order that the times of refreshing may come from the face of the Lord, and that He may send the Messiah Jesus who was appointed unto you; whom the heavens must receive until times wherein all things will be restored (times of restitution, ), which God hath spoken by the mouth of His holy prophets from of old.

It may at once be remarked that the period here referred to is a lengthened one, as is evident from the use of the plural term, .

To determine what is meant by times of restitution, our first appeal must be to the Old Testament Prophets. They are times of which God has spoken by the mouth of His Prophets.

The noun does not occur in the LXX.; its verbal root appears however in several important passages, and points unmistakable to an oft-recurring Hebrew word of which it is the translation; see Mal 4:6; Jer 16:15; Jer 24:6; Jer 1:19. In the first three of these passages it is the translation of the Hiph. of , and in the last of the Piel, which in this verb, is also causative (see Robinson). The verb also occurs Isa 1:25-26; Isa 58:12; Jer 33:7; Jer 32:37; Jer 23:5-8; Jer 24:6-7; Joe 3:1. (Joel 4:1). The referred to in these passages seems to be the only one spoken of by the Prophets. That these prophecies were partially and typically fulfilled in the restoration of Israel from Babylon is admitted. It would seem to be manifest, however, that they did not receive their complete fulfillment in that event. And still further, if they were then fulfilled, there were no unfulfilled prophecies of an in the days of Peter. (Manifestly connected with the passages quoted above, as the completion of the restitution therein predicted, are Isa 65:17 to Isa 66:24; compare especially Jer 23:5-8 with Isa 11:10-14. So connected are they that they must be regarded as referring to the same event, although the term under discussion does not appear in them.)

The following seem to be the elements of the restitution predicted in the foregoing Scriptures:1. A restoration of the hearts of the fathers to the children, Mal 4:6. 2. The restoration of the rejected seed of Jacob to holiness and the consequent favor of God, Isa 1:25; Jer 24:7. 3. The restoration of Israel to their own land, passim. 4. The establishment of Israel, not again to be dispersed, Jer 24:6; Jer 7:5. The establishment of the Kingdom of righteousness as a visible Kingdom, in power and great glory, with its seat at Jerusalem, Isa 1:25-26 (Isa 2:2-3); Isa 58:12-14; Jer 23:5-8; Jer 33:7 sqq. 6. The gathering of all nations as tributary to Israel or the Church. (For the views of the writer as to the identity of Israel and the Church, see foot-note , p. 27.) 7. The Palingenesia, Isa 65:17 sqq.

In the New Testament the noun occurs only in the passage under consideration, and the verbal root only eight times. Two of these instances, however, are of marked significance. In Mat 17:11 Jesus said: Elias truly shall first come and restore all things ( ). That the restoration was future is evident from(1) the future form of the verb, (2) the fact that the prophecy referred to was not completely fulfilled in the Baptisthe did not restore all things. (The subsequent words of our Lord, ver.12, are not opposed to this view. They clearly imply that John had not accomplished the work prophesied by Malachi. The Scribes and Pharisees would not receive him as the restorer. Mat 11:14; they rejected the counsel of God against themselves, and Elias is yet to come for the fulfillment of the prophecy.)

The verb next occurs Act 1:6. The disciples asked: Lord, wilt thou at (in) this time restore again () the kingdom to Israel? Now it seems impossible to suppose that, after forty days converse with the Great Teacher, during which time he opened their understanding that they might understand the scriptures (Luk 24:45), and spake of the things pertaining to the Kingdom of God (Act 1:3), the Apostles should have been in ignorance as to the nature of the restoration. It is equally impossible to suppose that if they had been mistaken, He would not have corrected them. So far from correcting mistake, His answer implies the correctness of their view as to the nature of the restoration. At that time their view was, confessedly, the one now characterized as literal or normal. A few days after (and subsequent to the outpouring of the Spirit at Pentecost) Peter speaks, in the passage under consideration, of an still future, without the slightest intimation that he had previously been mistaken as to its nature.

The next instance of the occurrence of the term is in the passage now under consideration. The Apostle spoke of a restitution, foretold by the Prophets and manifestly spoken of by our Lord, which he declared to be then future. It seems most natural to connect that restitution with the event spoken of by Paul. Rom 11:25-27a glorious , in the description of which all the Old Testament Scriptures referred to above seem to have been in the Apostles mind.E. R. C.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

SPECIAL DOCTRINO-ETHICAL AND HOMILETICAL NOTES (ADDENDUM)

Section Sixteenth

Second Special End-Judgment, or the Judgment upon the Beast (Antichrist) and his Prophet. a. Heavenly World-picture of the Victory. (Rev 19:1-16.)

General.The heavenly post-celebration of the judgment upon the Harlot issues in a pre-celebration of the marriage of the Bride. For the Harlot and the Bride bear toward each other the indissoluble relation of a contradictory antithesis. Heaven, or the Church Triumphant, and not Gods Church on earth, celebrates, pre-eminently, the judgment of the Harlot; for an exalted stand-point is requisite for this celebration, and with lesser spirits, vulgar minds, it might easily degenerate into fanaticism. Even in the Heaven of consummate spiritual life, the positive result of that judgment is the thing which is first rejoiced over. The salvation and the glory and the power are our Gods. Not until after this, is the satisfaction of justice touched upon (Rev 19:2). The perfect fixedness of the judgment is next set forth (Rev 19:3). The whole heavenly post-celebration of the judgment is completed in an antiphony, in which the natural relations seem to be inverted, in that the twenty-four Elders and four Life-forms utter the Amen, which is supplemented by the third Hallelujah. Thus a three-fold heavenly Hallelujah is devoted to the rejoicings over the judgment. The Church of God on earth is now commanded to join in the celebration, and her rejoicing assumes the form of a pre-celebration of the marriage of the Bride. The delineation of the simple, yet august, adornment of the Bride, and the glorification of the imminent marriage, are followed by the appearance of the Bridegroom, coming from Heaven, on His warlike and victorious march against the Beast.

Special.[Rev 19:1-4.] Three-fold Hallelujah of the Church Triumphant over the fall of Babylon. This feature is the more significant, since it is here only that the Hallelujah appears in the Apocalypse. The Hallelujah is also philologically significant; Jehovah, the Covenant-God, is glorified, because Babylon obscured His glory and power to the uttermost through her idolatry; in that she, on the one hand, corrupted the earth with her idolatry, and, on the other, killed the servants of God, who sought His glory. The rising of the smoke of her torment becomes a Hallelujah as an eternal visible assurance that the salvation and the glory and the power of God, in redeemed souls, are established forever.[Rev 19:5.] The heavenly order for a general song of praise.[Rev 19:6-7.] The song of praise: 1. The sound of it; 2. The contents of it.The marriage of the Lamb. It will essentially consist in the fame of Gods glory.The beholding of the glory of God constitutes the bliss of the beatified. The bliss of the beatified is the highest glorification of God.Blessed are the pure in heart, for they shall see God.[Rev 19:8.] The Bride in her adornment.In antithesis to the Harlot in her gorgeous, but blood-colored, attire.[Rev 19:9.] Blessedness of those who are called to the marriage of the Lamb.Every previous beatitude has this for its end and aim. This is true, above all, of the beatitudes in Matthew 5.; and also of that in Rev 14:13.Gods words, pure essential facts: They will be manifested to be the most real realities.[Rev 19:10.] Repeated repudiation of the worship offered by John to angelic beingscomp. Rev 22:9.The measure of inward devotion is the measure of the purity of the worship which we offer to God. This inward devotion, however, is not to be defined simply in accordance with our feeling; least of all, as a mere ecstatic sentiment; but also intellectually, and as an ethical readiness.The witness of (concerning) Jesus, the real prophecy of this worlds history.[Rev 19:11-16.] The Bridegroom, in His going forth for the final redemption and emancipation of the Bride: 1. His forth-going from Heaven; 2. His character; 3. His appearance; 4. His title; 5. His army; 6. His power (Rev 19:15); 7. His right.

Starke (Rev 19:1): Hallelujah. There is here, probably, an allusion to the six Psalms, from the 113 to the 118, which were called the great Hallelujah, and were sung at high festivals, especially at the Feast of Tabernacles (Psa 104:35).

Rev 19:2, from Deut. 22:43. Splendor, power, subtlety, adherentsall cannot save when God wills to punish. He fears none of them.

Rev 19:3, from Isa 34:10.

Rev 19:4. The praise of God that issues from a heart that is full of God, fills and kindles other hearts to His praise.

Rev 19:6. (This verse Starke interprets as holding forth the prospect of the conversion of the Jews.) Although there are diverse voices and powers, there is yet one Spirit, one faith, one consonance of the whole Church.

Rev 19:7. The preparation of the Bride consists in her constantly becoming more qualified for the reception of all the treasures of salvation acquired by her Bridegroom.

Rev 19:9. [Write.] The Divine authority of the matter to be recorded and of this entire Book is the more strongly indicated, the more frequent the occurrence of this expression (Rev 1:11; Rev 1:19; Rev 2:1; Rev 2:8; Rev 2:12; Rev 2:18; Rev 3:1; Rev 3:7; Rev 3:14; Rev 14:13).[Rev 19:10.] John was not mistaken in the person of the Angel, for he well knew that he was no Divine person. (Starke here wrongfully assumes that not worship, but only an humble expression of reverence, is here denoted.)

Rev 19:11. Heaven opens before Christ, both in the condition of His humiliation and in that of His exaltation.

Rev 19:12. Christ has, not one, but many crowns, because He has gained many victories, and is the King of kings.

Rev 19:14. [In heaven] the faithful are resplendent in white linen, though here they may bear the cross.

Rev 19:16. Kings cannot be happier than in yielding themselves subjects of Christ.

Spurgeon, Stimmen aus der Offenb. Joh., p. 132. [Rev 19:12. And on His head many crowns.] The Saviours many crowns. Oh, ye well know what a Head that is; its wondrous history ye have not forgotten. A Head that once reclined, lovely and infantine, on the bosom of a woman. A Head that bowed meekly and willingly in obedience to a carpenter. A Head that in later years became a well of weeping and a fountain of tears (Jer 9:1; Heb 5:7). A Head whose sweat was as it were great drops of blood, falling upon the earth (Luk 22:44). A Head that was spit upon, whose hairs were plucked out. A Head which at last, in the fearful death-struggle, wounded by the crown of thorns, gave utterance to the terrific death-cry (Psa 22:1): Lama Sabachthani! (The death-cry was: Father, into Thy hands, etc.) A Head that afterwards slept in the grave; andto Him Who liveth and was dead, and behold, He is living now forever-more (Rev 1:18), be glorya Head that rose again from the grave, and looked down, with beaming eyes of love, upon the woman who stood mourning by the sepulchre.

[From M. Henry: Rev 19:10. This fully condemns the practice of the papists in worshipping the elements of bread and wine, and saints, and angels.From The Comprehensive Commentary: Rev 19:1-4. All heaven resounds with the high praises of God, whenever He executes His true and righteous judgments on those who corrupt the earth with pernicious principles and ungodly practices, and when He avenges the blood of His servants on their persecutors. Who then are they that throw out insinuations, or openly speak of cruelty and tyranny, on hearing of these righteous judgments, but rebels who blasphemously take part with the enemies of God and plead against His dealings towards them? (Scott.)

Rev 19:10. If the highest of holy creatures greatly fear and decidedly refuse undue honor, how humbly should we sinful worms of the earth behave ourselves! (Scott.)From Barnes: Rev 19:1. All that there is of honor, glory, power, in the redemption of the world, belongs to God, and should be ascribed to Him.From Bonar: Rev 19:10. The testimony of Jesus is the spirit of prophecy. The theme or burden of the Bible is Jesus. Not philosophy, nor science, nor theology, nor metaphysics, nor morality, but Jesus. Not mere history, but history as containing Jesus. Not mere poetry, but poetry embodying Jesus. Not certain future events, dark or bright, presented to the view of the curious or speculative, but Jesus; earthly events and hopes and fears only as linked with Him.]

Section Seventeenth

Second Special End-Judgment. b. Earth-picture of the Victory over the Beast. The Parousia of Christ for Judgment. The Millennial Kingdom. (Rev 19:17 to Rev 20:5.)

General.We must distinguish here: 1. The premise of the last time, the features of which are to be gathered from other passages; 2. Christs war, in His Parousia, with the Beast and the False Prophet, and the judgment upon them and their Antichristian kingdom; 3. The chaining of Satan, and the Millennial Kingdom thus introduced.

The features of the last time, corresponding to its character as here pre-supposed, are visible throughout the eschatology of the Scriptures. See Mat 24:22 sqq.; Mar 13:21 sqq.; Luk 17:26 sqq.; Rev 21:26 sqq.; Romans 11; 2Th 2:7 sqq.; 2Ti 3:1 sqq.; 2 Peter 3.; 1Jn 2:18; Judges 14, 15. Compare especially the terminal points in the cycles of the Apocalypse itself: Rev 3:20; Rev 6:12 sqq.; Rev 10:7; Rev 11:7; Revelation 13,beginning, particularly, with Rev 19:11; Rev 17:16. These traits are incipiently set forth in the Old Testament; comp. Isaiah 63. sqq.; Eze 36:33; Eze 37:21; Dan 9:2; Hos 14:6; Joe 3:1; Zephaniah; Hag 2:6; Zechariah 12. It should be noted, that in Zechariah as well as in Ezekiel two judgments upon the nations are distinguished: viz. a more special one, followed by the restoration of Israel, and a general one, with which the end-time closes. Comp. Zechariah 12, 14, and also Ezekiel 36 with 38 and 39.

The spiritual situation which superinduces the symptoms of the last time consists in the complete secularization of the Churchthe carnal security of Christians, the spiritual luke-warmness of congregations, an extinction of the old foci of Christendom, and a corresponding extension of the Kingdom of God amongst heathen and Jews.
The actual date at which the last time begins corresponds with the fall of Babylon. The consummate Antichristianity of the world has executed judgment upon the wavering Antichristianity in the Church; the former has, however, drawn an apostate of the Churchthe False Prophetinto its service, and with his help it obtains a social victory, in that is taken away (2Th 2:6), or in that the two Sons of Oil (Revelation 11) are killed.

Antichristian pseudo-Christianity, expressing itself not only in hierarchical, but also in sectarian announcements of Here is Christ and There is Christ, has turned into pseudo-Christian Antichristianity; practical atheism, or the negation of all faith, has begotten a lying positivism which prosecutes human deification even to the production of the deified man, the culmination point of the Antichristian tendency. For human deification is at this Juncture no longer a worship of genius, but the deification of the massesnay, more, of the Beast, of the brutal power and carnal self-seeking of the masses, and this fundamentally depraved generalization must necessarily, through the worship of agitators, turn into the worship of the agitator .

The actual mark of the last short, but grievous time, is a social terrorism which develops in company with the principles of Antichristianity. The perverted congregation of the Beast seeks to give itself a dogmatical and symbolical shape by its sign of recognition, the mark of the Beast: the faithful fall under the subtile social excommunication of the last time. The characteristics of this grievous time are: a great testing, a great temptation, a great trial of endurance, a great purging, all of which, however, result in a great development of the sealed. The traits of the oppressed Widow thus develop into the traits of the Bride, and the cry of the oppressed forces its way to Heaven (Luk 18:1-7).

The Parousia of Christ for war and victory is here, as in the Gospels, heralded by signs in Heaven and earth. With the cosmical sign of the Angel standing in the sun and proclaiming the approaching judgment, the cosmical signs in the Eschatological Discourse of the Lord correspond. The ethical sign on earth is the consummate conspiracy of the kings, i. e., the supporters of Antichristianity, and their preparation for battle against Christ. Comp. Psalms 2. In respect of the day of rebellion, the following declaration holds good for ever: To-day have I begotten Theei. e., set Thee in royal dominion.

As to the battle itself, the Seer intimates that the same turn of affairs takes place here as in the building of the tower of Babel and in the Crucifixion of Christ, and, it might also be said, in the great persecution of the Christians under Diocletian. The point of an external combat is not reached; the Antichristian army seems to be smitten with absolute confusion (Rev 16:10). For the Beast is taken, like an individual malefactor; with him the False Prophet is seized, and both are cast into the lake of fire. That the slaying of the Antichristian army is expressive of a spiritual annihilation, is evident from the fact that they are slain with the sword which proceeds from the mouth of Christ.

In respect to the chaining of Satan and to the Angel who accomplishes it, we refer to the Exeg. Notes. We make the same reference in regard to the Millennial Kingdom. The idea of the coming of this pervades the whole of Sacred Writ (see Psalms 72; Isaiah 65, etc.).

The First Resurrection, as the blossom of the resurrection time, as the result of the resurrection of Christ (1 Corinthians 15.), as the foretoken of the general resurrection, is also a time of great spiritual awakening and resurrection; to this period, doubtless, belongs the prospect of a more general restoration of Israel, for it occurs between the penultimate judgment upon the heathen ([nations] (the ) and the last judgment (upon Gog and Magog).

With the first resurrection, the first new heavenly order of things is connected: the rule of Christ, in the midst of His people, over the worlda spiritual and social governing and judging as a foretoken of the last judgment.
The abyss of the curse shut, the Heaven of blessing wide open: these are the characteristics of the great crisis which makes the visibly manifest throughout an entire on.

Special.The appearing of Christ in its two aspects: 1. The war (Rev 19:17-21); 2. The victory (Rev 20:1-5).[Rev 19:17-18.] The Angel in the sun, and the meaning of his outcry.[Rev 19:19.] The Antichristian revolt against the Lord and His army.The spiritual combat in its form and results. [Rev 20:1-3.] The Angel who chains Satan (see Exeget. Notes).Satan shall receive his full dues when he shall be let loose again at the end of the thousand years. In other words, evil must live itself out, or completely accomplish its self-annihilation.[Rev 20:4-6.] Import of the first resurrection.Traits from the picture of the Millennial Kingdom.

Starke (Rev 19:18): Those who apprehend this mystically, interpret thus: That ye may spoil the goods, etc.

Rev 19:20. Those who apprehend this mystically, explain thus: The others, who were seduced [by the False Prophet], were more gently dealt with; they were either conquered and overcome by the sword of Christs mouth, His word, and willingly subjected their life and possessions to Christ, or they lay prostrate, proscribed and despised, as dead bodies. Those who, like birds of prey, have impoverished and devoured others, shall themselves be devoured (2Sa 12:9-11).Rev 20:3. Marginal note by Luther: The thousand years must have begun at the time when this Book was written. Starke, on the other hand: The thousand years are not past, but to come.Satan has his certain time to be bound and to be loosed.

Rev 20:4. Those who regard the thousand years as having already expired, apprehend the resurrection spoken of here as a spiritual resurrection. (Starke adduces another explanation, according to which the resurrection is a physical one, but the life of the risen is in Heaven [2Ti 2:11-12]. The difficulty here originates, probably, in a fear of the ill-understood Seventeenth Article of the Augsburg Confession. The Seventeenth Article, however, negatives the assumption of a millennium (a) before the Parousia of Christ and the resurrection of the dead; (b) as a secular kingdom of the righteous, based on the oppression and subjection of the wicked.)

Riemann, Die Lehre der Heiligen Schrift vom tausendjhrigen Reiche oder vom zuknftigen Reiche Israel (in opposition to J. Diedrich, Schnebeck, 1858). It is only by caprice that the Millennial Kingdom can here be styled the future kingdom of Israel.Flrke, Die Lehre vom tausendjhrigen Reiche (Marburg, 1859). Our view (of the Millennium) has its point of departure in a difference with the Augsburg Confession. (On this misunderstanding, see the remark in the preceding paragraph.) Steffann, in his work entitled: Das Ende der Zeiten, Vortrge ber Offenb. des heil. Joh. (Berlin, 1870), also controverts this misunderstanding and Hengstenbergs interpretation: Ebrard is right in saying that, in drawing up this Article, the Reformers rejected their own view of the Millennial Kingdom and thereby opened the way for a future correct view, etc. The rles are changed, therefore; not those who reject the Millennial Kingdom on the basis of this Article, but we, who teach it in accordance with the permission given us in this Article, stand on the platform of the Augsburg Confession (p. 336). Muenchmeyer, on the other hand, intimates with sufficient plainness, in his Bibelstunden ber Offb. Joh. (Hanover, 1870, p. 186), that orthodoxistic exegetical tradition and the ill-understood Seventeenth Article have induced him to place the Millennial Kingdom in the past. He, however, does not reckon the thousand years from the time of John to Gregory VII, with Luther, nor, with others, from the time of Constantine, but from the conversion of Germanyaccording to which interpretation the thousand years are now approaching their end, if we have not already entered upon the little lime (in which view he resembles Hengstenberg).

Hebart, Fr den Chiliasmus (Nuremberg, 1859), points to the profitableness of the doctrine of the Millennial Kingdom (p. 24).Die chiliastische Doktrin und ihr Verhltniss zur christlichen Glaulenslehre, by Dr. Johann Nepomuk Schneider (see p. 73).Das tausendjhrige Reich (in opposition to Hengstenberg), Gtersloh, 1860, p. 98. In Eze 37:1-14 the house of Israel is spoken of in precisely the same manner (as in chap. 36.), and there is nothing in the chapter which could indicate that in this section the house of Israel is not to be apprehended as the natural Israel, but that the prophecy relates to the Church. (See the further remarks on the subject, p. 99. Emphasis is judiciously laid upon the fact that the part which treats of Gog and Magog follows this promise.)

Christiani, Bemerkungen zur Auslegung der Apokalypse (Riga, Bacmeister, p. 28). Empirical ecclesiasticity must be highly overrated by those who ascribe to such a Church-historical event as the constituting of Christianity the state-religion of the Roman world-kingdom, so high an import in the history of salvation [as to date the Millennial Kingdom therefrom], not. withstanding that the benefits of this event were accompanied by many evils attendant upon the externalization of the Church (in opposition to Keil).

Rinck, Die Schriftmssigkeit der Lehre vom tausendjhrigen Reich (in opposition to Hengstenberg, Elberfeld, 1866, p. 35). This expositor places the transformation of the faithful in this time. He also assigns the fulfillment of the following prophecies to the same period: Mic 4:1-4; Isa 65:17-25; Act 3:19-21; Romans 11; Amo 9:9-15. Rinck likewise places the people of Israel at the head of the nations in the Millennial Kingdom, and makes them the leading missionary people of the earth. The Judaizing anticipations of Baumgarten, et al., do not, however, appear with any greater distinctness than attaches to them in the view just stated. It is in any case as one-sided to drop the symbolic element in favor of the historic, as to surrender the historic in favor of the symbolic element. Can the following words be understood of the Jewish people in the historical sense: When the multitude of the sea is converted unto him? Israel has already, in the person of the historic Christ, taken the leading place amongst the nations, and in the persons of the Apostles it has become the principal missionary people on earththis might suffice. According to Romans 11, all Israel is to be saved, after the fullness [full number] of the Gentiles has come in. In the end, only dynamical distinctions can be of weight, and when Christ comes to earth with all the elect Gentile Christians of all ages, an external preponderance of the newly converted Jewish people is out of the question. The prospect of the more general conversion of Israel is, doubtless, rightly assigned to the Millennial Kingdom. A Christ in glory will remove the last hindrance of faith for all who have failed to accommodate themselves to the offense of the cross, not out of malice, but through weakness and an obedience to Jewish traditions. For the Israelitish view, moreover, the expectation of a time of the glorification of the Theocracy on earth lay at the door, although this did not involve an approximation to the Christian modification of this doctrine. Yet even Isaiah, viewing the power of evil in the light of the Spirit, perceived that a chasm would intervene between the time of the Messiahs humiliation and sufferings and the time of His glorification. Again, Ezekiel, in distinguishing between the corruption of the central civilized world and that of the remote barbarian world, arrived at the foreview that the victory over anti-Messianism and Israels restoration should be followed by a late conflict with Gog and Magog.

Volck, Der Chiliasmus, seiner neuesten Bekmpfung (Keil, Kommentar ber Ezechiel) gegenber Dorpat, 1869). It may now be seen what importance should be attached to the position of Lnemann, who affirms (commenting on 1Th 4:14) that the idea of an intervening space between the resurrection of believers and that of other men (Revelation 20.) is entirely foreign to the mind of the Apostle Paul. Precisely the contrary is true. That idea is perfectly familiar to hima fact which is admitted by Meyer, who remarks on 1Co 15:24, that Paul, following the example of Christ Himself, has bound up the doctrine of a two fold resurrection with the Christian faith. Meyer here alludes to the , mentioned by the Lord in Luk 14:14.

Lavater, Aussichten in die Ewigkeit. Our Lord replies to the question of the Sadducees (Luke 20.) in the following terms: Those who shall be accounted worthy to obtain that world and the resurrection of [E. V.: from] the dead, can die no more, etc. From this it is evident that our Lord, in this passage, speaks of the resurrection of the righteous as a felicity which pertains exclusively to them.

[From M. Henry: Rev 20:1. Christ never wants proper powers and instruments to break the power of Satan, for He has the powers of heaven, and the keys of hell.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

This Chapter opens with an Account of the Joy in Heaven, in the View of the Lord’s Triumphs over Antichrist upon Earth. The Church in Heaven celebrates Christ’s Marriage with his Church. A blessed and glorious View of Christ. The Beast and false Prophet cast alive into a Lake of Fire burning with Brimstone.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

(1) And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God: (2) For true and righteous are his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. (3) And again they said, Alleluia. And her smoke rose up forever and ever.

John’s attention seems here to have been called off from the view which he had been so much delighted with, in beholding the total overthrow of mystical Babylon, to hear the congratulations of the multitude in heaven, even the Church, who all took part in the triumph. He hears their hymn of praise, and the words of it. He hath recorded it also for the Church. It begins with the blessed word Alleluia, and it ends with the same. The Old Testament Church was remarkable for the use of this word. They generally began and ended all their hymns of praise with it. And to say the truth, it is very sweet. Praise is comely for the righteous.

But what I would yet more particularly desire the Reader to observe, in this triumphal song, of the Church in heaven, is, that in it they recorded the faithfulness of God, in the destruction of antichrist. There is no perfection of God, which the Lord all along commends to his people’s notice and regard, more than his faithfulness. Know now, saith the Lord by Moses, that the Lord thy God, the is God, the faithful God! Deu 7:9 . And as it is to the Lord’s glory, when he confirms that faithfulness by his fulfillment of his promises; so is it to the credit of the Lord’s people, when they as readily, and as cheerfully acknowledge it.

The Church, in the ruin of the whore, traced her mercies to this one source, God had from the first taught, that no weapon formed against Israel should prosper. Hence, when Rome turned all her weapons upon the Church, to destroy it, and the Lord did as he had said, and threw to the ground the whole power of the Pope; here was a lively proof of God’s faithfulness. And the Church sung it. It is blessed to eye God and Christ, in all things!

I desire the Reader to take notice of the strong language made use of by the Church in heaven, in calling this heresy the great whore. And I beg of him no less to regard what is said of the smoke of her furnace, (as if alluding to Sodom and Gomorrah,) which rose up forever and ever. These are grand points.

Let me beg the Reader no less to remark also what is said of God’s judgments, in his judging the great whore, namely, that they are true and righteous. Her daring opposition to God’s truth, her blasphemies and unjust traffic in selling pardons, which belong only to God to bestow, and her arrogating a right of supremacy in divine things, justly call for divine vengeance. Hence, therefore, her everlasting destruction forms a part, in the great system of what is true and righteous, in the Lord to accomplish. And in the same moment, it is a part of God’s justice to shelter and protect all his faithful ones; it is a righteous thing with God to punish his and their enemies, and to repay him that hateth him to his face.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Rev 19:2

The real force of demonstration for Girolamo Savonarola lay in his own burning indignation at the sight of wrong; in his fervent belief in an Unseen Justice that would put an end to the wrong, and in an Unseen Purity to which lying and uncleanness were an abomination. To his ardent, power-loving soul, believing in great ends, and longing to achieve those ends by the exertion of its own strong will, the faith in a supreme and righteous Ruler became one with the faith in a speedy Divine interposition that would punish and reclaim.

George Eliot, in Romola.

References. XIX. 3. F. E. Paget, Helps and Hindrances to the Christian Life, p. 177. XIX. 4. F. S. Bartlett, Sermons, p. 296.

Rev 19:5

A very dear and saintly person, years ago called home, once in my hearing exulted at this appearance of the small number that fear God: viewing it as a vast encouragement. Even they will be there, not on sufferance, but taken account of, brought forward, called upon to enhance the acceptable rapture.

C. G. Rossetti

References. XIX. 5. J. Keble, Sermons for the Saints’ Days, p. 453. XIX. 6. E. H. Eland, Christian World Pulpit, vol. liii. p. 294. XIX. 7-8. Spurgeon, Sermons, vol. xxxv. No. 2096. XIX. 8. H. Howard, The Raiment of the Soul, p. 1. XIX. 9. Spurgeon, Sermons, vol. xli. No. 2428. Expositor (6th Series), vol. x. p. 179. XIX. 10. J. Smith, The Integrity of Scripture, p. 193. XIX. 11. H. M. Butler, Harrow School Sermons (2nd Series), p. 266. C. A. Scott, The Book of Revelation, p. 287. XIX. 11-16. H. S. Holland, Christian World Pulpit, vol. lvii. p. 49. Spurgeon, Sermons, vol. xxv. No. 1452.

Rev 19:11-14

A battle is constantly going on, in which the humblest human creature is not incapable of taking some part, between the powers of good and those of evil, and in which every, even the smallest, help to the right side has its value in promoting the very slow and often almost insensible progress by which good is gradually gaining ground from evil, yet gaining it so visibly at considerable intervals as to promise the very distant, but not uncertain final victory of God. To do something during life, on even the humblest scale, if nothing more is within reach, towards bringing this consummation ever so little nearer, is the most animating and invigorating thought which can inspire a human creature.

J. S. Mill, at the close of his Three Essays on Religion.

References. XIX. 12. Spurgeon, Sermons, vol. v. No. 281. XIX. 13. F. T. Bassett, Christ in Eternity and Time, p. 98. Expositor (4th Series), vol. vi. p. 67; ibid. vol. vii. p. 99.

Rev 19:14

Compare the use made of this verse by Mr. Shorthouse at the close of Sir Percival.

References. XIX. 16. W. Gladden, Christian World Pulpit, vol. lvi. p. 27. XIX. 20. F. T. Bassett, Things That Must Be, p. 51. Expositor (4th Series), vol. ii. p. 292. XX. 1-9. E. T. J. Marriner, Sermons Preached at Lyme Regis, p. 39. XX. 4-6. Spurgeon, Sermons, vol. vii. No. 391.

Fuente: Expositor’s Dictionary of Text by Robertson

XVI

THE WAR OF HAR-MAGEDON (CONTINUED)

Rev 18:1-19:10

This chapter closes up the longest section in the book, the war between the true church and the counterfeit church. In the preceding study I gave you but a little exposition of Rev 17 , because that chapter only identifies the woman in purple and scarlet, and because it is self-explanatory. The latter half tells the meaning of the first half.

We now consider, with more detail, the effect of the outpouring of the last bowl of wrath upon the woman in purple and scarlet, that is the final destruction of Romanism as the counterfeit church. Note carefully the change from a woman to a city. “I saw another angel coming down out of heaven, having great authority, and the earth was lightened with his glory, and he cried with a mighty voice, saying: Fallen, fallen, is Babylon the great, and is become the habitation of demons, a prison of every unclean spirit, and a cage of every unclean and hateful bird.” That is the announcement sent from heaven, in the brilliance of glory and the highest extent of authority, of the doom of the mystic Babylon. The imagery of this chapter is borrowed, even to the very words, from the following prophecies of the Old Testament: Isa 13:19-22 , which describes the downfall of the historic Babylon on the Euphrates. Then in Isa 34:9-15 , is described the utter destruction of Sodom and Gomorrah. Then Jeremiah, (Jeremiah 50-51) describes the destruction of the historic Babylon. Zephaniah, (Rev 2:13 ff) describes the destruction of Nineveh. Ezekiel, (Ezekiel 26-28) describes the destruction of Tyre, and from these prophecies we get the very word employed in this chapter, as imagery transferred to the mystic Babylon. I have the space to recall to you but one of them, the first one cited:

And Babylon, the glory of the kingdoms, the beauty of the Chaldean’s pride, shall be as when God overthrew Sodom and Gomorrah. It shall never be inhabited, neither shall it be dwelt in from generation to generation, neither shall the Arabian pitch tent there. But wild beasts of the desert shall lie there, and their houses shall be full of doleful creatures, and ostriches shall dwell there; and wild goats [or demons] shall dance there. And wolves shall cry in their castles, and jackals in the pleasant palaces; and her time is near to come, and her days shall not be prolonged. Isa 13:19 .

The same language is employed by the other prophets to whom I refer, and exactly corresponding to the language which I have Just read, “is become a habitation of demons, and the hold of every unclean spirit, and the hold of every unclean and hateful bird.” That simply means, that as the ancient Babylon, after its destruction, was never more inhabited, and wild beasts whelped in its palaces, so when God smites the mystic Babylon, the counterfeit church of Romanism, it will be wiped off the face of the earth.

Read again, now from verse Rev 18:3 : “For by the wine of the wrath of her fornication all the nations are fallen, and the kings of the earth committed fornication with her, and the merchants of the earth waxed rich by the power of her wantonness.” That is the cause or reason of the destruction of the mystic Babylon; that her influence was so corrupt with the nations of the earth that she caused its kings to join in her idolatries and blasphemies, and through the merchandise of her wantonness, that is, all that part of the commerce which relates to the things employed in her service, on that account it is to be swept away.

Read verse Rev 18:4 : “And I heard another voice from heaven saying, Come forth, my people, out of her, that you have no fellowship with her sins, and that ye receive not of her plagues.” That is to me a very precious verse. It shows that God never destroys the righteous’; that if the righteous have been associating with the evil, before the judgment falls on the evil the righteous are called out. We saw that in the case of Sodom: the angels took hold of Lot and dragged him out of the city, saying, “We cannot destroy this city while you are in it.” We saw the same thing when Korah and his family were about to be swallowed up by an earthquake on account of great sin. Everybody was required to move away from him, to get away from the dangerous place where they stood, because the ground on which their feet rested would yawn, crack open, and they would be engulfed. We find precisely these words addressed to the old Babylon. Jeremiah uses the words precisely. A great many of the Israelites and people of Judah were in captivity in Babylon, and the prophet says: “Come forth out of her, my people, that ye receive not her plagues.”

We see the same language when Jerusalem was destroyed. Jesus said to his disciples: “When you see the abomination of desolation spoken of by the prophet Daniel, then you flee to the mountains, and share not in the doom that is coming upon Jerusalem,” through the armies of Titus. You still see the same thing, on a much grander scale, at the end of the world. The earth cannot be destroyed by fire while any Christian is on it; their bodies are raised, they are caught up in the clouds, and when no living Christian and the dust of no dead Christian is left on the earth, then the earth will be wrapped in fire.

Another pertinent paragraph is found in 2 Corinthians:

Be not unequally yoked with unbelievers, for what fellowship hath righteousness and iniquity? or what communion hath light with darkness? and what concord hath Christ with Belial? or what portion hath a believer with an unbeliever? and what agreement hath the temple of God with idols? for we are “ft temple of the living God; even as God said: I dwell in them and walk in them; and I will be their God, and they shall be my people. Wherefore, come ye out from among them, and be ye separate, saith the Lord, and touch no unclean thing; and I will receive you, and will be to you a father, and you shall be to me sons and daughters, saith the Lord Almighty. 2Co 6:14-18 .

Notwithstanding the evil of the system of Romanism, notwithstanding the heresy of its doctrines, there are multitudes of truly converted children of God on its church rolls. Some of the finest religious hymns, some of the sweetest and most precious expressions of the love of Christ, have come from the pens of individual Roman Catholics; they are God’s children. Now, before this destruction falls on that counterfeit church, God will call out from it all of his true children. Every now and then there are secessions. Millions went out in the days of the Reformation; great multitudes of the old-fashioned Catholics went out after the Council of Trent; they could not accept those decrees. All through history they have been going out. Some never were in, and I think we belong to that crowd. But I am speaking of those who were in, and I am glad when any of them come out.

In Rev 18:5 we read the reasons of this final sweeping judgment: “For her sins have reached unto heaven, and God hath remembered her iniquities.” The language of the Bible on that point is very impressive. God does not strike until the measure of iniquity is full; but when it is full he strikes. The sins of the Canaanites got so rank that they smelt unto heaven, then God destroyed them root and branch; when Sodom’s sin cried unto heaven, God swept it away without pity and without mercy. We get impatient, oftentimes, at God’s patience, his long-suffering with evil, and we say: Why doesn’t he hurl his lightning; why doesn’t he strike down the wicked? God says: “Wait, I am giving everybody an opportunity for repentance. At the right time I will strike, and when I strike there will be no need to strike again. It will be complete.” Whenever that time comes, God remembereth iniquities.

I preached a sermon once on this text: “When he maketh inquisition for sin, he remembereth.” Men do evil because judgment is not speedily executed. But after a while God will make inquisition, that means a search like a sheriff with a search warrant The day I preached that sermon I described God’s coming to the sinner and entering into his heart and shining with the light of his truth into the most secret chambers of his soul, and unmasking, and revealing, and bringing out into the white light of infinite holiness every foul thing that man ever did: “When he maketh inquisition for sin, be remembereth.” That great sermon of Jonathan Edwards that started a series of meetings in which a quarter of a million people were converted, “Sinners in the Hands of an Angry God,” from the text: “Their feet shall slide in due time,” applied this thought.

Rev 18:6 : “Render unto her even as she rendered, and double unto her the double according to her works; in the cup which she mingled, mingle unto her double.” Now, I do not think the “double” there means twice as much. It is according to the old law of retaliation: “Like for like: an eye for an eye, and a tooth for a tooth; as ye judge ye shall be judged; as ye measured to others it shall be measured unto you.” The punishment shall correspond to the sin. And now, as that iniquitous counterfeit church was drunk with the blood of the saints; as she filled her cup with idolatries, God gives her a cup to drink with his undiluted wrath. The punishment shall correspond to the sin. The same principle of righteousness is expressed in the next two verses.

“How much soever she glorified herself and waxed wanton, so much give her of torment and mourning; for she saith in her heart: I sit a queen and am not a widow, and shall in no wise see mourning. Therefore, in one day shall her plagues come, death and mourning and famine, and she shall be utterly burned with fire; for strong is the Lord God who judged her.” In other words, as led by her pride, she took the high seat and spoke great swelling words of blasphemy, and put her foot on the neck of kings and oppressed the saints, and relied upon her infallibility, saying: “I am a queen, I am not subject to the law, and no mourning shall come to me,” so shall be the depth of her fall. It shall be as deep as her presumption was high.

Rev 18:9-10 : “And the kings of the earth who committed fornication and lived wantonly with her, when they look upon the smoke of her burning, standing afar off for the fear of her torment, saying: Woe, woe, the great city, Babylon, the strong city I For in one hour is thy judgment come.” This is copied directly from the prophets; in fact, nearly every word in this chapter is.

They had an agreement, the kings and the Romanist church: “You buttress me in my kingly authority, and I will buttress you in your papal chair.” There was a trade, a very convenient arrangement. Just like a municipal sin is committed by a grafter who offers? to support a certain man for mayor or alderman, or chief of police, or some other civil office, on the condition: “You let me put my finger into the pie and take out my plum, and I don’t care how many plums you take out.” And the merchants of the earth weep and mourn over her; for no man buyeth their merchandise any more; [and this is her merchandise] merchandise of gold, and silver, and precious atones, and pearls, and fine linen, and purple, and silk, and scarlet; and all thyine wood [or sweet scented wood], and every vessel of ivory, and every vessel made of most precious wood, and of brass, and iron, and marble; and cinnamon, and spice, and incense, and ointment, and frankincense, and wine, and oil, and fine flour, and wheat, and cattle, and sheep and merchandise of horses and chariots and slaves; and the souls of men. Rev 18:11-13 .

Ezekiel 26-28, foretelling the downfall of Tyre, represents all who lived by her merchandise as bewailing her. Understand that this merchandise here is not to be considered as merchandise in general, but is that part of the merchandise past for so much; then there were fees for officiating at birth, which was used up in supporting this counterfeit church, or in its ceremonies, or vestments; there would be “Peter’s pence” enough to build a cathedral; there would be the profit from the sale of indulgences, as when Tetzel traveled over Germany and sold the privilege of sins in the future as well as in the marriage fees, and the fees to get your father or mother out of purgatory, fees for everything. Then there were the great donations given by the conscience-stricken dying, donations of lands, and large sums of money. It is related that on one occasion a Pope led a visiting friend into the treasure house of the Vatican, and showed him the silks and purple and laces and fine linen, opened the coffers and showed him the jewels diamonds, pearls and rubies, the gold and silver; and said: “There has been a great change since the first Pope, Peter, for he said: ‘Silver and gold have I none,”‘ and the friend re marked: “We have what Peter had not, and we have not what Peter had, for he could make the lame man walk without the silver and gold, and we cannot.”

Of course, the commercial spirit will always “hurrah” for anything that makes trade. They will if it be whiskey; they will if it be prostitution; they will if it be idolatry, if you can only sell the images of the great goddess Diana and make a big pile of money by it. But when all that is broken up they will stand off and wail: “Alas, Babylon is fallen, and all of our trade is broken up.”

But look at that last item, will you? “And merchandise in the bodies and in the souls of men.” What was Luther when he went to Rome, and on bended knees climbed the stairway to find expiation of sin, but a slave? Slaves and the souls of men! And how joyously he leaped to his feet when he saw that man is justified in the sight of God by faith and not by works from condemnation forever, without dependence on any priest’s “I absolve thee”; God does the absolving. Slaves and the souls of men! Millions and millions have been slaves, slaves to the blindest superstitions, treasuring up the cut-off toe nails of some so-called saint, or put-ting in a vial or bottle the tears of some other saint, or preserving an image that seems to wink the eye. You might as well imitate the Negro, who puts a rabbit’s foot in his pocket for luck, or nails up a horseshoe to keep off the witches; it is the same principle, exactly. It is slavery, the worst form of slavery. Mental slavery is much worse than body slavery.

Rev 18:14 : “And the fruits which thy soul lusted after are gone from thee, and all things that were dainty and sumptuous are perished from thee, and men shall find them no more at all.” Now, when a man works hard and lives hard, it does not hurt if occasionally he eats short rations, but if one be pampered, feeding at a banquet every day, having every luxury in the world, then if God sweeps all of it away, and turns out that glutton barefooted and bankrupt, oh, how he feels ill Whenever that is the prop you lean on, and it breaks, then you are in a hard case. But if the spirit of happiness be in you, and not in the things about you, and you rest in the eternal joy of hope and peace and love, then the devil cannot bankrupt you; no money panic can make you a pauper. But notice the crowd that is weeping over the downfall, those who had shared in the profits of the idolatrous business.

Then look at Rev 18:20 , and see who rejoice: “Rejoice over her, thou heaven and ye saints, and ye apostles, and ye prophets; for God hath judged your judgment on her.” She has passed her judgment on you, she imprisoned you, burnt you at the stake; through flames your soul took its exodus to heaven. Now, up in heaven, look down and see your judgment, that they put on you, see it put on her. That is the crowd that rejoices every time an evil power is put down. The good people are glad; it is the evil people who are sad. Every nation that doeth righteousness maketh the righteous glad.

Rev 18:21 : “And a strong angel took up a stone, as it were a great millstone, and cast it into the sea, saying, Thus with a mighty fall shall Babylon, the great city, be cast down, and shall be found no more at all.” Now, that is borrowed outright from Jeremiah. When he pronounced the doom on the ancient Babylon, he wrote it and said to one of his friends: “Go to Babylon and tie this writing to a great stone, and hurl it into the Euphrates and as it sinks out of sight you say: Thus shall Babylon disappear forever.” It is a very significant correspondence.

And the voice of harpers and minstrels and flute players and trumpeters shall be heard no more at all in thee; and no craftsman, of whatsoever craft, shall be found any more in thee; and the voice of a mill shall be heard no more at all in thee; and the light of a lamp shall shine no more at all in thee; and the voice of the bridegroom and the bride shall be heard no more at all in thee. Rev 18:22-23 .

What a description of ruin! If you were to walk amidst the ruins of Palmyra or Karnac, or stand in the ruins of Nineveh or ancient Babylon, never hearing the laughter of a child, never seeing a friendly light shine in a window, never hearing a strain of music) but all desolation, and the only voice the voice of a wild beast, or the hoot of an owl, you would get a conception of the judgment that God sends upon that counterfeit church.

Last verse of the chapter, Rev 18:24 : “And in her was found the blood of the prophets, and of saints, and of all that have been slain upon the earth.” That used to puzzle me, just like it puzzled me in Mat 23:25 when Jerusalem was destroyed: “That upon you may come all the righteous blood shed on the earth from Abel the righteous, unto the blood of Zachariah, son of Barachiah, whom ye slew between the sanctuary and the altar.” Now, that apostate church did not kill all the people of the Old Testament days, for it did not exist. Then, what is meant by saying that upon it shall come all the righteous blood? The idea is this: That the principle of persecution is the same, and that you may pursue that principle until you have identified yourself with every persecution that ever has been, you get in you the spirit of all past persecutions. It is the solidarity of sin.

After these things I heard, as it were, a great voice of a great multitude in heaven. [We have heard the earth voices, howling and complaining now, let us listen to heaven] “Hallelujah; salvation and glory and power belong to our God; for true and righteous are his judgments; for be has judged the great harlot, her that corrupted the earth with her fornication, and he hath avenged the blood of his servants at her hand. Rev 19:1-2 .

Think about that, will you? To which song is your soul attuned? Will you weep with the wicked, or rejoice with the saints? In the book of the Psalms there is a division called the “Hallelujah Psalms,” and on Passover occasions what is called the “Great Hallel” is sung; Jesus and his apostles sang it at the observance of the Lord’s Supper. That is one of the most striking portions of the Psalms; it denotes the highest expression of joy and praise.

“And a second time they say, Hallelujah.” Notice right after that: “And her smoke goeth up for ever and for ever.” Hallelujah up yonder, smoke down here; the burning of the counterfeit church and the glory of the saints in heaven over its disappearance as a persecuting agency.

Notice who participate in the Hallel: “And the four and twenty elders,” those who represent the continuous priesthood of God’s people on earth. “And the four living creatures,” that is, the four Cherubim that constitute the chariot of God on his messages of mercy. “They fell down and worshiped God, saying, Hallelujah, amen.” That is not all of it: “And a voice came forth from the throne, saying: Give praise to our God, all ye his servants, ye that fear him, the small and the great,” not only the Cherubim and the elders, but Jet everybody rejoice. Now, let us see what response was made to that:

And I heard it as it were the voice of a great multitude, and as the voice of mighty thunders, saying: Hallelujah; for the Lord, our God, the Almighty, reigneth. Let us rejoice and be exceedingly glad, and let us give the glory unto him; for the marriage of the lamb is come, and his wife hath made herself ready, and it was given unto her that she should array herself in fine linen bright and pure; for the fine linen is the righteous acts of the saints.

Back in Rev 12 , we saw that radiant woman driven into the wilderness, the world despised her, pagan power persecuted her, papal power persecuted her. Here we have seen the purple woman go down in smoke. I told you that this whole section was a war between these two women. The radiant woman not only comes out of the wilderness, but arrays herself for marriage to the Lamb. There are two pertinent parables in Matthew: (1) the parable Of the marriage of the King’s Son, which relates to the time of the espousal (Mat 22 ); (2) the wise and foolish virgins which relates to the consummation of the espousal: “Behold, the bridegroom cometh; go ye out to meet him” (Mat 25:6 ).

The church, conceived of as an institution, a time institution, now becomes the glory church, wedded to the Lamb in heaven. I have explained what the righteousnesses of the saints mean, in the chapter on the promises, and I will not discuss it now.

Rev 19:9 : “And he saith unto me: Write, Blessed are they that are bidden to the marriage supper of the Lamb.” Blessed are they, I give you a general question: What are the beatitudes of the book of Revelation? Everything that commences with “Blessed” is a beatitude. Compare them with the beatitudes in the Sermon on the Mount. I will call them off to you: The first beatitude is chapter Rev 1:3 , then Rev 14:13 , then Rev 20:6 , then Rev 22:7 . You write out all of these, take each one of them into your heart, and you will see that our Lord did not get through speaking beatitudes when he delivered his Sermon on the Mount.

And he said unto me [that is, the interpreting angel]: These are the true words of God; and J fell down before his feet to worship him. And he said unto me: See thou do it not; I am a fellow servant with thee and with thy brethren that hold the testimony of Jesus: Worship God, for the testimony of Jesus is the spirit of prophecy.

What a glorious thing the fellowship of the different servants of God I We do not worship the church, we do not worship any one of these ten thousand times ten thousand and thousands of thousands of shining angels of God; they are servants of God; you are a servant of God. “See thou do, it not.” They are working for the same cause for which you are working. Their lot, for the present, is higher than yours, but don’t forget that it is only for a little season, and then you will be higher than they. So do not worship any one that one day you will be above. The biggest preacher in the world ought to be glad to join in the fellowship of worship with the poorest ragged little street urchin that ever found peace in believing in Jesus Christ. They stand together on a plane of equality before an impartial God. And, brethren, it has been one of the joys of my life that I have not despised any one of the little ones that believe on Jesus Christ. I would not turn on my heel for the difference between the poor dying beggar that loved Jesus Christ, and the fellowship of John D. Rockefeller. They stand exactly even, the rich and the poor, for in Christ Jesus there are no rich and no poor. We are all one, and we are all one with the angels in service.

QUESTIONS

1. From what Old Testament prophecies is the imagery of Rev 18 borrowed?

2. What is the chief sin of the counterfeit church, causing her downfall?

3. Are there true children of God among the Romanists?

4. How do they escape her doom?

5. Give historic instances of God’s people leaving the counterfeit church.

6. Show from both Old Testament and New Testament analogues that God does not destroy the righteous with the wicked.

7. Cite Paul’s pertinent exhortation to the Corinthians,

8. What is the meaning in Rev 18:6 of “rendering double”?

9. Cite some of the merchandise of the counterfeit church.

10. Who will bewail the downfall of the counterfeit church? And who rejoice?

11. How do you account for the expression in the last verse of the chapter that “in her was found the blood of all that had been slain upon the earth,” and what parallel expression in Matthew concerning Jerusalem?

12. What distinction do you make between the parable of the marriage of the king’s son in Mat 22 and the parable of the wise and foolish virgins in Mat 25 , and on what Jewish custom are both founded?

13. Which of these parables is parallel with Rev 19:6-9 ?

14. What the beatitudes in Revelation?

15. Why is angelolatry a sin?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

1 And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God:

Ver. 1. I heard a great voice ] In obedience to that exhortation, Rev 18:20 , Rejoice over her, thou heaven, &c.

Saying, Alleluia ] i.e. Praise the Lord. Was not he a wise man that gave this derivation of the word Al altissimus, le levatus est, lu lugebant apostoli, ia iam resurrexit? Acutum sane decompositum. This word is in the Old Testament first used, Psa 104:35 , where consuming of sinners is mentioned, as in the New Testament here, where the destruction of Antichrist is foretold. Praise is therefore here given to God in the Hebrew tongue, saith Mr Bulkly, because the Hebrews or Jews shall acknowledge the Lord Jesus with us.

Unto the Lord ] Gr. Is the Lord’s, as Psa 3:8 . He is the true proprietary.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

1 8 .] The Church’s song of praise at the destruction of Babylon . As each of the great events and judgments in this book is celebrated by its song of praise in heaven, so this also: but more solemnly and formally than the others, seeing that this is the great accomplishment of God’s judgment on the enemy of His Church. Cf. ch. Rev 4:8 ff., introducing, the whole heavenly scenery: Rev 5:9 ff., celebrating the worthiness of the Lamb to open the book: Rev 7:10 ff.: Rev 11:15 ff., on the close fulfilment of God’s judgments at the sounding of the seventh trumpet: Rev 15:3 , on the introduction of the series of the vials: Rev 16:5 , on the retributive justice shewn in the pouring out of the third vial.

After these things I heard as it were a great voice of much multitude in heaven, of people saying ( is most naturally a second dependent genitive following on ) Hallelujah (the word so often found in the Psalter, , ‘Praise ye Jah,’ i. e. Jehovah. Perhaps it is hardly justifiable to lay, as Elliott has done, a stress on this Hebrew formula of praise being now first used, and to infer thence that the Jews are indicated as bearing a prominent part in the following song. The formula must have passed, with the Psalter, into the Christian Church, being continually found in the LXX: and its use first here may be quite accounted for by the greatness and finality of this triumph), the salvation and the glory and the might belong to our God: because true and just are His judgments: because He judged (the aorr. as before are proleptic. In this case they can be rendered by the simple past in English) the great harlot, which corrupted (imperf.: whose habit it was to corrupt) the earth in ( of the element of the corruption) her fornication; and He exacted in vengeance the blood of His servants from her hand (so almost verbatim in 4 Kings Rev 9:7 , , . The vengeance is considered as a penalty exacted, forced, out of the reluctant hand: see also Gen 9:5 ; Eze 33:6 , where the verb is ). And a second time they said Hallelujah; and her smoke (of her burning, ch. Rev 18:9 al.: not, as Ewald, because is not added, of hell in general) goeth up to the ages of the ages (this addition gives a reason for the praise, parallel with those introduced by before). And the twenty-four elders and the four living-beings fell down and worshipped God who sitteth upon the throne, saying Amen: Hallelujah (thereby confirming the general song of praise of the great multitude). And a voice came forth from the throne ( perhaps (De W.) gives more the direction than the actual source of the voice ( , as rec.). It is useless to conjecture whose voice it is: but we may say that ( ) it is not that of the Lamb, as Ew. and Hengstb. Our Lord never spoke thus: cf. Joh 20:17 , note) saying, Give praise to our God, all His servants (cf. Psa 134:1 ), [ and ] ye that fear Him, the small and the great (cf. Psa 115:13 ). And I heard as it were the voice of much multitude (cf. Rev 19:1 ), and as it were the voice of many waters, and as it were the voice of strong thunders, saying (nom. see ref.], Hallelujah, because the Lord God Almighty reigneth (here is a case where we cannot approach the true sense of the aor. but by an English present: “ reigned ” would make the word apply to a past event limited in duration: “hath reigned” would even more strongly imply that the reign was over. It is well to note such cases, to shew the inadequacy of our past tenses to reproduce the Greek ones). Let us rejoice and exult, and we will give the glory to Him: because the marriage of the Lamb is come (these words introduce to us transitionally a new series of visions respecting the final consummation of the union between Christ and His Church, which brings about the end, ch. Rev 21:1 ff.: the solemn opening of which now immediately follows in Rev 19:11 ff. This series, properly speaking, includes in itself the overthrow of the kings of the earth, the binding of Satan, the thousand years’ reign, the loosing of Satan, the final overthrow of the enemy, and the general judgment: but is not consummated except in the entire union of Christ and His with which the book concludes. So that the aorr. , , are in a measure proleptic.

This figure, of a marriage between the Lord and His people, is too frequent and familiar to need explanation. Cf. in the O. T. Isa 54:1-8 ; Eze 16:7 ff.; Hos 2:19 f.: and in the N. T., Mat 9:15 [123] and note, Mat 25:1 ff.; Joh 3:29 ; Eph 5:25 ff. Indeed it penetrates almost every where the thoughts and language used respecting Christ and the Church), and his wife hath made herself ready (is complete in her adornment, as in next verse).

[123] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25 , the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified , thus, ‘ Mk.,’ or ‘ Mt. Mk.,’ &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others .

And it was given to her (have we in these words still the voice of the celestial chorus, or are they merely narrative, written in the person of the Seer himself? It seems to me that the latter alternative is rendered necessary by the fact of the explanation, . . ., being subjoined. Dsterd. makes the song end at : but this seems harsh and disjointed. Moreover the is the regular formula narrandi of the book) that (a construction of St. John’s, see reff.) she should be clothed in fine linen raiment, bright (and) pure (“Vides hic cultum gravem ut matron, non pompaticum qualis meretricis ante descriptus.” Grot.), for the fine linen raiment is (imports, see Mat 26:26 reff.), the righteousness of the saints (i. e. their pure and holy state, attained, as in the parallel description ch. Rev 7:14 , is declared by the elder, by their having washed their robes and made them white in the blood of the Lamb. The plur. – is probably distributive, implying not many to each one, as if they were merely good deeds, but one to each of the saints, enveloping him as in a pure white robe of righteousness. Observe that here and every where, the white robe is not Christ’s righteousness imputed or put on, but the saints righteousness , by virtue of being washed in His blood. It is their own ; inherent, not imputed; but their own by their part in and union to Him).

Fuente: Henry Alford’s Greek Testament

CH. Rev 17:1 to Rev 19:10 .] THE JUDGMENT OF BABYLON. And herein, Rev 17:1-6 .] The description of Babylon under the figure of a drunken harlot, riding on the beast . And there came one of the seven angels which had the seven vials (we are not told which of the seven, and it is idle to enquire. The seventh has been conjectured, because under the outpouring of his vial Babylon was remembered) and talked with me saying, Hither (see reff.), I will shew thee the judgment of the great harlot that sitteth upon [ the ] many waters, with whom the kings of the earth ( have ) committed fornication, and they who inhabit the earth have been made drunk from the wine ( , the wine having been the source of their drunkenness) of her fornication (the figure here used, of a harlot who has committed fornication with secular kings and peoples, is frequent in the prophets, and has one principal meaning and application, viz. to God’s church and people that had forsaken Him and attached herself to others. In eighteen places out of twenty-one where the figure occurs, such is its import; viz. in Isa 1:21 ; Jer 2:20 ; Jer 3:1 ; Jer 3:6 ; Jer 3:8 ; Eze 16:15-16 ; Eze 16:28 ; Eze 16:31 ; Eze 16:35 ; Eze 16:41 ; Eze 23:5 ; Eze 23:19 ; Eze 23:44 ; Hos 2:5 ; Hos 3:3 ; Hos 4:15 ( Mic 1:7 ). In three places only is the word applied to heathen cities: viz. in Isa 23:15-16 to Tyre, where, Rev 17:17 , it is also said, “she shall commit fornication with all the kingdoms of the world upon the face of the earth:” and in Nah 3:4 to Nineveh, which is called the well-favoured harlot, the mistress of witchcrafts, that selleth nations through her whoredoms, and families through her witchcrafts. And there the threat is pronounced of a very similar ruin to that which befalls Babylon here. So that the Scripture analogy, while it points to unfaithfulness and treachery against God’s covenant, also brings to mind extensive empire and wide-spread rule over the kingdoms of the earth. It is true, that as far as the image itself is concerned, pagan Rome as well fulfils its requirements as Tyre and Nineveh. It will depend on subsequent features in the description, whether we are to bound our view with her history and overthrow. Still, it will not be desirable to wait for the solution of this question till we arrive at the point where those features appear: for by so doing much of our intermediate exegesis will necessarily be obscured. The decisive test then which may at once be applied to solve the question, is derived from the prophecy of the destruction of Babylon in ch. Rev 18:2 . It is to be laid utterly waste, and to “become the habitation of devils and the hold of every foul spirit, and a cage of every unclean and hateful bird.” Now no such destruction as this has yet befallen Rome, unless her transfer from pagan to papal rule be such a destruction, and the Pope and his ecclesiastics be described in the above terms. In an eloquent passage of Vitringa, he presses Bossuet with this dilemma. Again, it is said of this harlot, . But we may ask, if this be pagan Rome, who and what are these kings, and what is indicated by her having been the object of their lustful desires? In the days of Imperial Rome, there were no independent kings of the earth except in Parthia and Persia. Rome in her pagan state, as described for the purpose of identification in Rev 17:18 , was not one who intrigued with the kings of the earth, but : she reigned over them with undisputed and crushing sway.

I do not hesitate therefore, induced mainly by these considerations, which will be confirmed as we proceed step by step in the prophecy, to maintain that interpretation which regards papal and not pagan Rome as pointed out by the harlot of this vision. The subject has been amply discussed by many expositors. I would especially mention Vitringa, and Bp. Wordsworth.

The “sitting upon many waters” is said of Babylon in Jer. in reff., but has here a symbolical meaning; see below, Rev 17:15 . On the see ch. Rev 14:8 . The same thing is said of Babylon in Jer. l. c. But there she herself is the cup in the Lord’s hand). And he (the angel) carried me away to the wilderness (not, as Elliott, al., and even Dsterd., “a wilderness.” Such inferences from the absence of the art. in this later Greek, never secure, are more than ever unsafe when a preposition precedes: and the usage of the LXX should have prevented any such rendering here. In no fewer than twenty places (see Tromm.) they use the word anarthrously, where there can be no question that “ the wilderness ” is the only rendering. In fact it may be questioned whether the expressly indefinite rendering, “ a wilderness,” is ever justifiable, except in case of predication, or junction with an adjective, without some further indication than the mere omission of the definite article after a preposition. Had it been intended here, we may safely say that , or would have been used. The most natural way of accounting for the Seer being taken into the wilderness here, is that he was to be shewn Babylon, which was in the wilderness, and the overthrow of which, in the prophecy from which come the very words ( , LXX) ( Isa 21:9 ), is headed . So that by the analogy of prophecy, the journey to witness the fall of Babylon would be . The question of the identity of this woman with the woman in ch. 12 is not affected by that of the identity of this wilderness with that) in the spirit (see reff., and note on ch. Rev 1:10 ): and I saw a woman sitting upon a scarlet beast (this beast is introduced as if a new appearance: but its identity with that mentioned before, ch. Rev 13:1 ff., is plain as the description goes onward. For not to mention the features which the two have in common, this beast, as soon as described, is ever after mentioned as : and in ch. Rev 19:19-20 the identity is expressly established. For there we read, Rev 19:19 , that the beast and the kings of the earth make war against the Lamb, which beast can be no other than this on which the woman rides, cf. our Rev 19:12-14 : and in the next verse, ch. Rev 19:20 , we read that the beast was taken, and the false prophet who did miracles before him , which beast can be no other than that of ch. 13. See Rev 19:14 there. The identity of the two is therefore matter not of opinion, but of demonstration. The differences in appearance doubtless are significant. That with which we are now concerned, the scarlet colour, is to be understood as belonging not to a covering on the beast, but to the beast itself. It is akin to the colour of the dragon ( ), but as that is the redness of fire (see however ch. Rev 6:4 ), so is this of blood, with which both the beast and its rider are dyed. It was the colour, see ref. Heb., of the wool to be used in sprinkling the blood of sacrifice. There may be an allusion to the Roman imperial purple: for the robe which was put on our Lord in mockery was , ref. Matt. But this is more probably conveyed by its own proper word in the next verse.

By the woman sitting on the wild-beast, is signified that superintending and guiding power which the rider possesses over his beast: than which nothing could be chosen more apt to represent the superiority claimed and exercised by the See of Rome over the secular kingdoms of Christendom), full of names of blasphemy (for the construction with accus., see reff., and Winer, edn. 6, 32. 5. The names of blasphemy, which were found before on the heads of the beast only, have now spread over its whole surface. As ridden and guided by the harlot, it is tenfold more blasphemous in its titles and assumptions than before. The heathen world had but its Divi in the Csars, as in other deified men of note: but Christendom has its “most Christian” and “most faithful” Kings, such as Louis XIV. and Philip II.; its “Defenders of the faith,” such as Charles II. and James II.; its society of unprincipled intriguers called after the sacred name of our Lord, and working Satan’s work “ad majorem Dei gloriam;” its “holy office” of the Inquisition, with its dens of darkest cruelty; finally its “patrimony of St. Peter,” and its “holy Roman Empire;” all of them, and many more, new names of blasphemy, with which the woman has invested the beast. Go where we will and look where we will in Papal Christendom, names of blasphemy meet us. The taverns, the shops, the titles of men and of places, the very insurance badges on the houses, are full of them), having seven heads and ten horns (as in its former appearance, ch. Rev 13:1 ; inherited from the dragon, ch. Rev 12:3 . These are presently interpreted: we now return to the description of the woman herself). And the woman was clothed in purple (St. John’s own word, even to its peculiar form, see reff., for the mock-imperial robe placed on our Lord: and therefore bearing probably here the same signification; but not in mockery, as Bed [121] , “fucus simulati regiminis:” for the empire is real) and scarlet (see above. This very colour is not without its significance: witness the Cardinals, at the same time the guiding council of the Church and princes of the State), [ and ] gilded with gold and with (the is zeugmatically carried on) precious stone and with pearls (this description needs no illustration for any who have witnessed, or even read of, the pomp of Papal Rome: which, found as it is every where, is concentrated in the city itself), holding a cup of gold in her hand full of abominations and of the impure things (the change of construction is remarkable: for such it must be accounted, and not, with Dsterd., the accus. governed by . It seems to be made, not to avoid an accumulation of genitives, as Hengstb., but to mark a difference between the more abstract designation of the contents of the cup as , and the specification of them in the concrete as . . .) of her fornication (this cup is best taken altogether symbolically, and not as the cup in the Mass, which, however degraded by her blasphemous fiction of transubstantiation, could hardly be called by this name, and moreover is not given , but denied by her to the nations of the earth. That she should have represented herself in her medals as holding forth this cup (with the remarkable inscription, “sedet super universam;” see Elliott, vol. iv. p. 30, plate), is a judicial coincidence rather than a direct fulfilment), and ( having ) upon her forehead a name written (as was customary with harlots: so Seneca, Controv. i. 2, in Wetst.: “Stetisti puella in lupanari:. nomen tuum pependit a fronte: pretia stupri accepisti:” and Juv. Sat. vi. 123 of Messallina, “Tunc nuda papillis Constitit auratis, titulum mentita Lycisc”), Mystery (is this word part of the name, or not? On the whole it seems more probable that it is. For though no such word would in the nature of things be attached to her forehead as part of her designation, so neither would the description which follows , to which the word seems partly to refer. But whether part of the name or not, the meaning will be the same: viz. that the title following is to be taken in a spiritual and an enigmatical sense: compare ch. Rev 1:20 , and 2Th 2:7 ), Babylon the great, the mother of the harlots and of the abominations of the earth (i. e. not only first and greatest of these, but herself the progenitress and origin of the rest. All spiritual fornication and corruption are owing to her, and to her example and teaching). And I saw the woman drunken with the blood of the saints and with the blood of the witnesses of Jesus (as the Seer contemplates the woman, he perceives that she is drunken: and from what is revealed to him, and from her symbolic colour of blood, he assigns the cause of that intoxication. Wetst. quotes Plin. H. N. xiv. 28, “quo facile intelligitur ebrius jam sanguine civium, et tanto magis eum sitiens”). And I wondered, when I saw her, with great wonder (what was the ground of the Seer’s astonishment? One doubtless might be assigned, which would at once account for any degree of such emotion. If this woman is the same as he before saw, who fled into the wilderness from the face of the dragon, “the faithful city become an harlot” ( Isa 1:21 ), he might well wonder. And certainly there is much in favour of such a supposition. It has been taken up by some considerable expositors, such as Auberlen (Der Prophet Daniel, pp. 278 ff.), who has argued earnestly but soberly for it. There is one objection to it, which has been made more of in this place than perhaps it deserves. It is, that in the Angel’s replication to St. John’s wonder, no allusion is made to this circumstance as its principal ground. But, it may well be replied, this would be just what we might expect, if the fact of identity were patent. The Seer, versed in the history of man’s weakness and depravity, full of O. T. prophetic thoughts and sayings, would need no solution of the fact itself: this would lie at the ground of his wonder, and of the angel’s explanation of the consequences which were to follow from it. Auberlen very properly lays stress on the fact, that the joint symbolism of the wilderness and the woman could not fail to call up in the mind of the Seer the last occasion when the two occurred together: and insists that this symbol must be continuous throughout. Without going so far as to pronounce the two identical, I think we cannot and ought not to lose sight of the identity of symbolism in the two cases. It is surely meant to lie beneath the surface, and to teach us an instructive lesson. We may see from it two prophetic truths: first, that the church on earth in the main will become apostate and faithless, cf. Luk 18:8 ; and secondly, that while this shall be so, the apostasy shall not embrace the whole church, so that the second woman in the apocalyptic vision should be absolutely identical with the first. The identity is, in the main, not to be questioned: in formal strictness, not to be pressed. This being so, I should rather regard St. John’s astonishment as a compound feeling, occasioned partly by the enormity of the sight revealed to him, partly also by the identity of the symbolism with that which had been the vehicle of a former and altogether different vision).

[121] Bede, the Venerable , 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. “E,” mentioned in this edn only when it differs from E.

Fuente: Henry Alford’s Greek Testament

CH. Rev 18:1 to Rev 19:10 .] THE DESTRUCTION OF BABYLON. And herein, Rev 18:1-3 .] Announcement of the destruction . The Seer does not see the act of destruction: it is prophesied to him in ch. 17, and now announced, as indeed it had been by anticipation before, ch. Rev 14:8 , as having taken place. After these things I saw another angel (another besides the one who shewed him the vision in the last chapter: or, perhaps, as it is natural to join the in some measure with the participle following, another besides the last who came down from heaven, ch. Rev 10:1 ) coming down out of heaven (the Seer is still on the earth) having great power (possibly, as Elliott suggests, as the executor of the judgment that he announced. If so, the announcement is still anticipatory, see Rev 18:21 ), and the earth was lighted up by his glory ( , as the source of the brightness): and he cried with (or, in ) a mighty voice saying, Babylon the great is fallen [ is fallen ], and is become an habitation of dmons (see especially LXX, Isa 34:14 ff.), and a hold (a place of detention: as it were an appointed prison) of every unclean spirit, and a hold of every unclean and hated bird (see the prophecy respecting Babylon, Jer 50:39 ): because by ( out of , as source: or, according to the other reading, of ) the wrath of her fornication all the nations have fallen (or, according to the other reading, drunk : see on ch. Rev 14:8 . The use of the is even more remarkable here: of (or, by) that wine of her fornication which has turned into wrath to herself), and the kings of the earth committed fornication with her, and the merchants of the earth became rich out of the quantity ( , copia, as Vitringa, who remarks, “alluditur ad Hebram vocem , cujus hc significationis vis est, Job 31:25 , Eze 28:4 .” We have in Jos. Antt. iii. 2. 4) of her luxury ( , see reff. and note on 1 Tim., seems properly to mean the exuberance of strength, the flower of pride).

Fuente: Henry Alford’s Greek Testament

Rev 19:1 . Here only in N.T. (after the ruin of sinners, as Psa 104:35 ) the liturgical hallelujah of the psalter and synagogue worship occurs. In Rev 19:1 ; Rev 19:3 ; Rev 19:6 it stands as usual first, an invocation = “praise Jah”; but in Rev 19:4 it is responsive, as in Pss. 104 5., 115 117. (the latter being sung at the passover; cf. Rev 19:7 ).

Fuente: The Expositors Greek Testament by Robertson

Revelation Chapter 19

“After these things I heard as a great voice of a great crowd in the heaven, saying, Hallelujah, the salvation, and the glory, and the power of our God: for true and righteous [are] his judgments; because he judged the great harlot, which did corrupt the earth with her fornication, and avenged the blood of his servants at her hand. And a second time they said, Hallelujah; and her smoke goeth up unto the ages of the ages.” The Spirit of God contrasts with the fall of Babylon the marriage of the bride, the Lamb’s wife.* Babylon was the spurious church as long as the church was in question, and the final corrupter, when churches were no longer, and there came forth the closing testimony of God’s judgments on the world. There was an unclean form of open heathenism, in connection with the Jews in times past. Then it was the literal Babylon, of course; here it is symbolical. A mysterious lawlessness inherits the well-known name of Babylon when Rome is brought forward; nor does it merely embrace Christian times but the end of the age after the saints are gone, when the course of divine judgment sets in. Bear this in mind: to leave the last part out is fatal to any accurate understanding of the Revelation.

* It may interest some to understand how the Romanist endeavour to divert the prophecy from its evident application to this system wholly fails. They assume that, if Babylon means the corrupt church, the symbol must be a married woman false to her husband, not a harlot. But no: their assumption confounds, as they habitually do, the church with Israel, which was indeed married to Jehovah. But the church is, or ought to be, a chaste virgin; and the marriage is future and in heaven, as Rev 19:7-9 proves. Hence the only correct figure for the corrupt and false church is the “harlot,” as in Rev 17 , not adulteress.

“And the twenty-four elders and the four living creatures fell down and did homage to God that sitteth on the throne, saying, Amen, Hallelujah.” The heavenly saints are viewed still as the heads of the glorified priesthood, and also have the administration of God’s government. But it is the last time. “And a voice out of the throne came forth, saying, Praise our God, all ye his bondmen, [and] ye that fear him, the small and the great. And I heard as a voice of a great crowd, and as a voice of many waters, and as a voice of strong thunders, saying, Hallelujah, for the Lord God the Almighty reigneth.* Let us rejoice and exult, and give the glory to him: because the marriage of the Lamb is come, and his wife made herself ready” The elders as usual understand the mind of God. The judgment of great Babylon, the harlot, connects itself with the marriage of the Lamb in heaven, and the bride’s getting ready to share His appearing in glory also, and the reign of the Lord God the Almighty about to begin over the earth. Now that we have the symbol of the bride before us, that of the elders and the living creatures disappears. The bride is in view, and the guests.

* It is the aorist in Greek, which in such a case as this it is difficult correctly to represent in English; for neither “reigned” nor “hath reigned” clearly conveys that God just entered on His kingdom; they rather imply that it was past. It anticipates that He reigned as a fact.

Are we then to understand that the elders and the living creatures are together taken absolutely as the bride now? that those who were meant under the figures of the elders and of the living creatures assume the name and figure of the bride? It hardly means this exactly. The elders answer to the heads of the heavenly priesthood (embracing in the glorified state the Old Testament saints and those of the New); they are by no means limited to the church, Christ’s body. When the Lamb and His purchase by blood were celebrated in heaven, the four living creatures joined the elders, though hitherto quite distinct. The glorified saints are not royal priests only but administer power in the world to come far beyond angels now. The living creatures were from Rev 5 coupled with the elders, as we find them in the beginning of Rev 19 .

But now, when those symbols disappear because of a new action of God (namely, the consummation of the church’s joy), we have not the bride alone but another class of saints, who at once come forward. Only one thing, as far as scripture speaks and we know, was requisite. The saints must all be manifested before the tribunal of Christ, that each may receive the things [done] in [or through] the body. In full grace they had been changed and translated to heaven. But righteousness has its place also, before the marriage as well as in the manifestation with Christ, each in due place. Thus, it would seem, the bride made herself ready; and her dress confirms it. “And to her was given that she should be clothed in fine linen, bright and pure: for the fine linen is the righteousnesses of saints.” This is sometimes misunderstood. It is not what Christ puts on them, but a recognition even at this time of whatever has been morally of God, the working undeniably of the Spirit of Christ. But this each saint has, though the blessed thought here is that the church has it not merely in the way of each possessing his own; the bride has it as a whole, the church in glory. The individual does not love his own fruit. This romaine true also in its own place, as we shall find; and when it is a question of reward, it is the grand point. But when the bride is seen above, such is the way in which it is presented here, as shown by verse 8. The Spirit of God implies that here it is not the righteousness Christ is made to us, whereby we are accounted righteous, but righteousnesses personal and actual. What Christ is remains as the foundation truth. Before God we need and have that which is found only by and in Christ, which has another and a higher character compared with the righteousnesses of the saints.

But this is not all. “He saith to me, Write, Blessed [are] they that are called unto the marriage-supper of the Lamb.” Here ample ground appears for saying that the four-and-twenty elders and the four living creatures are not the church only, because when the bride comes forward, we have others too. The guests, or those that were called to the marriage-supper of the Lamb, refer clearly to the Old Testament saints. They are there in the quality not of the bride but of those invited to the marriage of the Lamb. They can hardly be the Apocalyptic saints, for the simple reason that, as shown in the next chapter, those sufferer unto death are not yet raised from the dead. These remain as yet in the condition of separate spirits. But not such is the way in which the guests are spoken of.

It seems therefore to be incontrovertible fact that the elders and the living creatures comprehend both the Old Testament saints and the church or the bride of Christ. Consequently, when the bride appears, those others, the Old Testament saints who had been included in the elders and the living creatures, are now seen as a separate company. This may seem to some a little difficult, but it is of no use to evade difficulties. We have to face what seems hard, bowing to the word and seeking to learn through all. We do not mend matters by foregone or hasty conclusions, which only complicate the truth, as we are bound to account for the presence of the other saints at the marriage-supper of the lamb, who appear as guests, not in the quality of the bride. In general this has been either passed over altogether, or some unsatisfactory inference has been drawn which cannot satisfy but embroils the prophecy.

“And he saith to me, These are the true sayings of God. And I fell before his feet to do him homage; and he saith to me, See [thou do it] not: I am fellow-bondman of thee and of thy brethren that have the testimony of Jesus. Do homage to God. For the testimony of Jesus is the spirit of prophecy.” ‘The last is a reciprocal sentence, which admits of either member preceding or following, as they are equivalent. “The spirit of prophecy is the testimony of Jesus.”

John’s error gave rise to a weighty admonition. It is not only that the angel corrects the act by asserting that he is a fellow-servant of him and of his brethren who have the testimony of Jesus. On this account it was wholly wrong to pay homage to him instead of to the God who had sent him to serve. But he tells us further that the spirit of prophecy that characterises this boor; is the testimony of Jesus. Thus divine testimony is not confined to the gospel or to the church, but the prophetic spirit which is peculiar to the Revelation as a whole, after the church is translated, is equally the testimony of Jesus. This is most important, because it might be (as it has been) forgotten by those who make the gospel and the corresponding presence of the Spirit to be the same at all times; as others have thought (because after Rev 4:5 the sequel treats of Jew separate from Gentile, and the world an object of God’s judgments) that this cannot be a testimony of Jesus. But “the spirit of prophecy” (such it is all through the Revelation after the seven churches are done with) “is the testimony of Jesus.” To us the Holy Spirit is rather as a spirit of communion with Christ. This was the new and special privilege of Christianity. By-and-by, after our translation to heaven, He will work, and as vitally, in those who bow to God in the reception of the prophetic testimony, which is here owned to be none the less “the testimony of Jesus.”

“And I saw the heaven opened, and behold, a white horse, and he that sat thereon [called] faithful and true, and in righteousness he doth judge and make war; and his eyes a flame of fire, and upon his head many diadems, having a name written which no one knoweth but himself, and clothed with a garment dipped in blood; and his name is called The Word of God.”

Thus heaven is opened, and for a sight most solemn. It is not now the temple opened there, and the ark of the covenant seen when Israel’s remembrance comes to view as the object of God’s counsels; nor is it a door opened above, as we saw when the prophet was given his introduction to the prophecy of God’s dealings with the world as a whole: though in both cases all manifestly clusters round the Lord Jesus. But now the heaven is itself opened for yet graver facts, and of incalculable moment for man and the universe and the enemy. Christ Himself is about to be displayed enforcing His rights as King of kings, and Lord of lords; and this in the face of the world. Victorious power put forth to subdue is the meaning of the white horse. It is no longer a question of sustaining His saints in grace, but of sovereign power for judging the earth. There was judicial discernment with the distinct possession of all titles to sovereignty. Only now is He seen with this royal or imperial emblem. We learn hence how mistaken it is to conceive of the Lord as King in the preliminary vision of Rev 1 , “the things which John saw.” This is not His relation to the churches, or “the things which are.” He is the long-robed Priest judging them, and finally setting them aside, before “the things which are about to take place after these.” Nor is this emblem of His coming forth to judge and reign over the earth seen while the glorified are in heaven, as in Rev 4:5 ; nor in fact in any scene on high till the Lord comes forth to take His inheritance in person as here.

He appears in indisputable human glory; but the greatest care is taken to let us know that He had that which was above man and the creature in general; for “no one knoweth the Son but the Father.” Have we not here what answers to those words? This name none knew but He Himself. He was a divine person, whatever new position He assumes towards the world. His vesture dipped in blood shows that He comes to execute vengeance, an unmistakable sign of death for rebels. He had been the Word of God in the revelation of grace; when known by-and-by, it will be as the executor of God’s judgments. In both ways He equally expresses what God is. The Gospel and the Revelation of John perfectly disclose both, whether it be in grace or in judgment.

“And the armies that [were] in the heaven followed him upon white horses, clothed in fine linen, white, pure. And out of his mouth goeth a sharp [two-edged] sword, that with it he might smite the nations; and he shall rule (or, tend) them with an iron rod; and he treadeth the winepress of the fury of God the Almighty. And he hath upon his garment and upon his thigh a name written, King of kings and Lord of lords.”

Here we learn of what His train consists. They are glorified saints, though no doubt angels may be there also. This is confirmed by Rev 17:14 , where it was told us that saints are with Him when He comes. When the Beast dares to fight with the Lamb, He shall overcome the Beast; and they that are with Him, “called and chosen and faithful” – terms, as a whole, entirely inapplicable to the angels. The angels are never “called,” although they may be “chosen”; and though termed holy, they are never spoken of as “faithful.” “Faithful” is what belongs to a man of God. It supposes the exercise and the object of faith. “Called” would be most evidently out of court, because calling supposes that the person is brought out of one condition and raised into another and a better one. This is never the case with an angel. Fallen angels are not called, and holy angels never need to be – they are kept. Calling is the fruit of active grace on God’s part toward man, and only toward him when fallen. Even man himself when he was innocent in Eden was not “called.” Directly he sinned, the word of God came, and he was called by grace through faith.

It is evident therefore, that the saints in a glorified state are here represented as following the Lord out of heaven. They are not seen now as the bride. This would have been altogether inappropriate for such a progress. When the King comes forth riding to victory in the judgment of the wicked in the world, it is not in the quality of bride but of armies or hosts that the saints follow Him. But they include no doubt the guests as well; all the glorified saints of O. and N.T. take their place in His train.

Nevertheless it may be remarked, that these saints are not said to be executers of judgment as Christ is.* It is to Him that God has given all judgment, not necessarily to us. We may have a special task in it; but this is not the work for us. We are to judge the world, even angels (1Co 6 ); but this will be in our reigning with Christ. Hence there is no sword proceeding out of our mouth; nor are the saints or heavenly hosts said to be arrayed in such a fashion as the Lord. It is simply said that the glorified are to follow the Lord in victorious power, and nothing more “clothed in fine linen, bright, pure.” Angels, we know from other scriptures, will be there; yet of this we hear nothing here. But “out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron.” What makes it all the more notable is that the rod of iron is promised to us, not the sword. There is the reigning dignity, but not the execution of judgment in the awful emblems attributed to the Lord Himself. For He “treadeth the winepress of the fury of the wrath of God the Almighty,” another character of judgment never attributed to the saints. “And he hath upon his garment and upon his thigh a name written, King of kings, and Lord of lords.” Supremacy of rule and lordship belongs to Him no less than to the Father, or God as God (1Ti 6:15 ).

* It is the more strikingly characteristic, because of such language as Psa 149:6-9 , which speaks of all the saints contemplated on earth for the day of Jehovah.

The proclamation of the angel follows, inviting all birds of prey to the supper of the great God, to eat the flesh of all the great and small of the earth. “And I saw an (one) angel standing in the sun; and he cried with a great voice, saying to all the birds that fly in mid-heal on, Come, gather yourselves together unto the great supper of God; that ye may eat flesh of kings, and flesh of chiliarchs, and flesh of strong ones, and flesh of horses, and of those that sit on them, and flesh of all, both free and bond, both small and great.” A sad and humbling end for human pride at any time; saddest of all after the corruption of the church and apostasy from law and gospel, when modern civilisation will have proved itself faithless and hostile to God and His Son.

Lastly comes the gathering and the battle. “And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. And the beast was taken” (caught alive), “and with him the false prophet that wrought signs before him, with which he deceived those that received the mark of the beast, and those that worshipped his image.” The second Beast is no longer seen as an earthly power, but as a prophet, of course the False Prophet. All the energy to mislead men in the presence of the first Beast was long in his hands; now nothing more is spoken of. Thus he is morally judged. So from Dan 7 , and Dan 9 we may see that the Roman emperor (who professes himself then the firm ally of the Jews) overrules covenants, however firm, and puts down any deference to sacrifice or offering, times or laws. His will is supreme, and dictates the protection of abominations or idols; and the False Prophet carries it out.

“Alive the two were cast into the lake of fire burning with brimstone.” Thus eternal judgment was executed at once. They were caught in flagrant treason and rebellion against Jehovah and His Christ: what further need of any process of judgment! “And the remnant were slain with the sword of him that sat on the horse, which [sword] proceedeth out of his mouth: and all the birds were filled with their flesh.” Their doom was just, but by no means after the same sort as the two leaders; theirs was condign. But how sad for us to think that so it will be with the kingdoms of the west, and that their services with their kings and captains are thus to perish! Is not Great Britain to be one of them? Can Christian men suffer their eyes to be darkened by leaders who do not believe prophecy in general and sneer at this profound book in particular?

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Rev 19:1-5 a

1After these things I heard something like a loud voice of a great multitude in heaven, saying, “Hallelujah! Salvation and glory and power belong to our God; 2because His judgments are true and righteous; for He has judged the great harlot who was corrupting the earth with her immorality, and He has avenged the blood of His bond-servants on her.” 3And a second time they said, “Hallelujah! Her smoke rises up forever and ever.” 4And the twenty-four elders and the four living creatures fell down and worshiped God who sits on the throne saying, “Amen. Hallelujah!” 5And a voice came from the throne, saying,

Rev 19:1 “I heard something like a loud voice of a great multitude in heaven” This is an allusion to Jer 51:48. Chapters 17-18 draw heavily from Jeremiah 50-51 (the destruction of Babylon) for their imagery. This same phrase or concept is also found in Rev 11:15 (the Second Coming after the seventh trumpet) and Rev 19:6. There has been much discussion about who the multitude might be, but it is simply speculation as to whether it is the faithful angelic host, redeemed humanity, or both.

“Hallelujah” This Hebrew term means “praise YHWH” (BDB 237 II and 219). This is the only occurrence of this term in the NT. It appears in this context four times: Rev 19:1; Rev 19:3-4; Rev 19:6. The OT background to this is found in the praise Psalms used in the liturgy of both the Passover and the Feast of Tabernacles (cf. Psa 104:35; Psa 105:45; Psa 106:48; Psa 111:1; Psa 112:1; Psa 113:1; Psa 116:19; Psa 117:2; 125:1, 21; Psa 146:1; Psa 146:10; Psa 147:1; Psa 148:1; Psa 148:14; Psa 149:1; Psa 149:9; Psa 150:1; Psa 150:6). A parallel phrase is found in Rev 19:5 b.

“salvation” This characterizes God’s desire for all mankind (cf. Rev 9:20-21; Rev 14:6-7; Rev 16:9; Rev 16:11; Rev 21:7; Rev 22:17; Eze 18:23; Eze 18:30-32; Joh 3:16; Joh 4:42; 1Ti 2:4; 1Ti 4:10; 2Pe 3:9; 1Jn 4:14). It can refer to the OT concept of physical deliverance, but probably relates to a total, eternal, cosmic salvation for believing individuals, and all physical creation (cf. Act 3:21; Rom 8:18-25; Col 1:19).

“glory and power” Throughout the book heavenly choirs break into songs of praise to God. Often these praise songs are the key to interpreting the immediate context.

Rev 19:2 “because His judgments are true and righteous” This may be an allusion to Psa 19:9; Psa 119:138; Psa 119:142. God’s judgments are appropriate and fair (seen in the three cycles of judgment). This would have been very encouraging to a group of Christians undergoing persecution (cf. Rev 19:11; Rev 15:3-4; Rev 16:7).

“the great harlot” This fallen, anti-God world system goes by several names:

1. the great city

2. Babylon

3. the prostitute (cf. Rev 14:8; Rev 16:19-21; Rev 17:1 to Rev 18:24)

Rev 19:1-4 continue the context from Revelation 17, 18.

“who was corrupting the earth with her immorality” This refers to materialism, idolatry, or immoral pagan fertility worship, or emperor worship (cf. Rev 2:14; Rev 2:20-21; Rev 9:21; Rev 14:8; Rev 17:2; Rev 17:4; Rev 18:3).

SPECIAL TOPIC: DESTROY, RUIN, CORRUPT (PHTHEIR)

“He has avenged the blood of His bond-servants on Her” This may be an allusion to Deu 32:43 or 2Ki 9:7 (cf. Rom 12:19). God acts on behalf of the prayers of His saints (cf. Rev 6:9-11; Mat 7:7-8; Mat 21:22; Joh 21:22; Joh 14:13-14; Joh 15:7; Joh 15:16; Joh 16:23-24; Joh 16:26; Jas 4:2; 1Jn 3:22; 1Jn 5:14-16).

The anti-God world system has always been involved in the persecution and killing of God’s people. God allows evil to reveal its true intentions (cf. Rev 13:5; Rev 13:7; Rev 13:15).

Rev 19:3 “Her smoke rises up forever and ever” This is an allusion to Isa 34:10 which describes universal judgment. We must remember that this literary genre (apocalyptic) uses symbols to communicate truth. The truth here seems to be one of two possible foci:

1. eternal punishment (cf. Rev 6:10; Mat 3:12; Mat 25:41; Luk 3:17; Mar 9:43; Mar 9:48)

2. complete destruction (cf. Isa 34:8-10). This same truth is found in Rev 14:11

Rev 19:4 “the twenty-four elders” See Special Topic at Rev 4:4.

“Amen” This term is used in Rev 1:6-7; Rev 3:14; Rev 5:14 and Rev 7:12; Rev 19:4; Rev 22:20; and Rev 22:21. It is a form of the OT Hebrew word for “faith” (emeth, cf. Hab 2:4). Its original etymology was “to be firm” or “to be sure.” It came to be applied in the OT to the trustworthiness of God. However, in the NT, its use is primarily liturgical in the sense of “I agree” or “I affirm.” See SPECIAL TOPIC: AMEN at Rev 1:6.

SPECIAL TOPIC: Believe, Trust, Faith, and Faithfulness in the Old Testament ()

Rev 19:5 “and a voice came from the throne saying” Because of the phrase “our God” (Rev 19:5 b), this must be an angel, not Deity. Jesus never calls God “our God” (Michael MaGill, NT Transline, p. 1011).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

And. Omit.

after, &c. See Rev 4:1.

heard. The texts add “as it were”.

in. App-104.

heaven. See Rev 3:12.

Alleluia. See Psa 104:35.

Salvation = The salvation.

glory = the glory. See p. 1511.

and honour. The texts omit.

power = the power. App-172.1 and Rev 176:1.

unto, &c. The texts read “of our God”.

Lord. App-98.

God. App-98.

Fuente: Companion Bible Notes, Appendices and Graphics

1-8.] The Churchs song of praise at the destruction of Babylon. As each of the great events and judgments in this book is celebrated by its song of praise in heaven, so this also: but more solemnly and formally than the others, seeing that this is the great accomplishment of Gods judgment on the enemy of His Church. Cf. ch. Rev 4:8 ff., introducing, the whole heavenly scenery: Rev 5:9 ff., celebrating the worthiness of the Lamb to open the book: Rev 7:10 ff.: Rev 11:15 ff., on the close fulfilment of Gods judgments at the sounding of the seventh trumpet: Rev 15:3, on the introduction of the series of the vials: Rev 16:5, on the retributive justice shewn in the pouring out of the third vial.

After these things I heard as it were a great voice of much multitude in heaven, of people saying ( is most naturally a second dependent genitive following on ) Hallelujah (the word so often found in the Psalter, , Praise ye Jah, i. e. Jehovah. Perhaps it is hardly justifiable to lay, as Elliott has done, a stress on this Hebrew formula of praise being now first used, and to infer thence that the Jews are indicated as bearing a prominent part in the following song. The formula must have passed, with the Psalter, into the Christian Church, being continually found in the LXX: and its use first here may be quite accounted for by the greatness and finality of this triumph), the salvation and the glory and the might belong to our God: because true and just are His judgments: because He judged (the aorr. as before are proleptic. In this case they can be rendered by the simple past in English) the great harlot, which corrupted (imperf.: whose habit it was to corrupt) the earth in ( of the element of the corruption) her fornication; and He exacted in vengeance the blood of His servants from her hand (so almost verbatim in 4 Kings Rev 9:7, , . The vengeance is considered as a penalty exacted, forced, out of the reluctant hand: see also Gen 9:5; Eze 33:6, where the verb is ). And a second time they said Hallelujah; and her smoke (of her burning, ch. Rev 18:9 al.: not, as Ewald, because is not added, of hell in general) goeth up to the ages of the ages (this addition gives a reason for the praise, parallel with those introduced by before). And the twenty-four elders and the four living-beings fell down and worshipped God who sitteth upon the throne, saying Amen: Hallelujah (thereby confirming the general song of praise of the great multitude). And a voice came forth from the throne ( perhaps (De W.) gives more the direction than the actual source of the voice (, as rec.). It is useless to conjecture whose voice it is: but we may say that ( ) it is not that of the Lamb, as Ew. and Hengstb. Our Lord never spoke thus: cf. Joh 20:17, note) saying, Give praise to our God, all His servants (cf. Psa 134:1), [and] ye that fear Him, the small and the great (cf. Psa 115:13). And I heard as it were the voice of much multitude (cf. Rev 19:1), and as it were the voice of many waters, and as it were the voice of strong thunders, saying (nom. see ref.], Hallelujah, because the Lord God Almighty reigneth (here is a case where we cannot approach the true sense of the aor. but by an English present: reigned would make the word apply to a past event limited in duration: hath reigned would even more strongly imply that the reign was over. It is well to note such cases, to shew the inadequacy of our past tenses to reproduce the Greek ones). Let us rejoice and exult, and we will give the glory to Him: because the marriage of the Lamb is come (these words introduce to us transitionally a new series of visions respecting the final consummation of the union between Christ and His Church, which brings about the end, ch. Rev 21:1 ff.: the solemn opening of which now immediately follows in Rev 19:11 ff. This series, properly speaking, includes in itself the overthrow of the kings of the earth, the binding of Satan, the thousand years reign, the loosing of Satan, the final overthrow of the enemy, and the general judgment: but is not consummated except in the entire union of Christ and His with which the book concludes. So that the aorr. , , are in a measure proleptic.

This figure, of a marriage between the Lord and His people, is too frequent and familiar to need explanation. Cf. in the O. T. Isa 54:1-8; Eze 16:7 ff.; Hos 2:19 f.: and in the N. T., Mat 9:15 [123] and note, Mat 25:1 ff.; Joh 3:29; Eph 5:25 ff. Indeed it penetrates almost every where the thoughts and language used respecting Christ and the Church), and his wife hath made herself ready (is complete in her adornment, as in next verse).

[123] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25, the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified, thus, Mk., or Mt. Mk., &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others.

And it was given to her (have we in these words still the voice of the celestial chorus, or are they merely narrative, written in the person of the Seer himself? It seems to me that the latter alternative is rendered necessary by the fact of the explanation, …, being subjoined. Dsterd. makes the song end at : but this seems harsh and disjointed. Moreover the is the regular formula narrandi of the book) that (a construction of St. Johns, see reff.) she should be clothed in fine linen raiment, bright (and) pure (Vides hic cultum gravem ut matron, non pompaticum qualis meretricis ante descriptus. Grot.), for the fine linen raiment is (imports, see Mat 26:26 reff.), the righteousness of the saints (i. e. their pure and holy state, attained, as in the parallel description ch. Rev 7:14, is declared by the elder, by their having washed their robes and made them white in the blood of the Lamb. The plur. – is probably distributive, implying not many to each one, as if they were merely good deeds, but one to each of the saints, enveloping him as in a pure white robe of righteousness. Observe that here and every where, the white robe is not Christs righteousness imputed or put on, but the saints righteousness, by virtue of being washed in His blood. It is their own; inherent, not imputed; but their own by their part in and union to Him).

Fuente: The Greek Testament

After these things ( Rev 19:1 )

After the destruction of Babylon religious and commercial, chapter seventeen and eighteen.

I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God ( Rev 19:1 ):

The judgment of the earth, as far as God’s wrath being poured out, has been completed on Babylon. We have one final little battle here to take place in chapter nineteen. The vials have all now been dispensed upon the earth of the judgment and the wrath of God. Now, the time has come for the Lord Jesus Christ Himself to return in power and great glory and establish God’s kingdom upon the earth. And because of this there is great rejoicing in heaven. That great multitude, I expect personally to be a part of that multitude. I expect to be there in that heavenly scene declaring, “Alleluia, salvation and glory and honor and power unto the Lord our God.”

For true and righteous are his judgments ( Rev 19:2 ):

All the way through we have had this affirmation that the judgments of God are true and righteous. And I think that this has been declared all the way through, because this is one of the areas that Satan constantly challenges concerning God, the fairness of God’s judgments when he deals and meats out His judgments upon man. There are always those who are ready to challenge the fairness of it. There are always those that say, “What about the people that haven’t heard? What about little babies?” and so forth. God is going to be fair and just. This is the declaration that is made all through the period of judgment, “true and righteous are thy judgments, O Lord”.

The concept that Satan brought to Eve in the Garden of Eden was that God was not fair, that God was trying to hold her back from something that was beneficial, that God was somehow trying to protect Himself. He had His own self interest at heart when He told Eve not to eat of the tree. That God is holding back something good and He really isn’t fair to you was the insinuation behind Satan’s remarks. All the way along the fairness of God’s judgment has been challenged.

I don’t know what God is going to do in a lot of cases. I do know that whatever He does will be absolutely fair. “True and righteous are thy judgments, O Lord.” Never worry about the righteousness of God’s judgments. You can be worried about the righteousness of my judgments. I sometimes make snap judgments. I sometimes judge without having all the facts in hand, and so my judgments are often wrong. And I have to apologize sometimes for my judgments. That is something that God will never have to do, apologize. It will never happen. “True and righteous are thy judgments, O Lord.”

for he hath judged the great whore, which did corrupt the earth with her fornication ( Rev 19:2 ),

That is spiritually in chapter seventeen, that great religious system that corrupted the earth. Who was it; Marx, that said, “Religion is the opium of the people?” I agree one hundred percent. I think that religion is a tremendous curse upon the earth. I have a hard time stomaching religious people. I believe that religion is vastly different from Christianity. I believe that religion is man’s endeavor to reach God. And it is the various ways by which men are attempting to reach God. Christianity teaches that God is reaching down to man; exactly the opposite of religious thoughts, man trying to reach God.

In Christianity you have a God that is reaching out to man. That is why religions fail. You can’t start with a finite base and reach to infinity. That is why Christianity is successful. It is no problem for the infinite God to reach to finite man. Religions tell you that you have to do certain things in order to please God. You have to accomplish certain works in order to be accepted by God. Christianity tells you that your righteousness is as filthy rags. You just have to come on the basis of God’s grace and love for you and cast yourself upon His mercy, but that God is merciful. But there is really no good work that you can offer to God that would be acceptable in His sight, but He will accept you just as you are if you will just cast yourself upon His mercy and just ask for His mercy and grace. “Whoever comes to me I will in no wise cast out” ( Joh 6:37 ).

So, the great religious system, spiritual fornication is that endeavor to worship God in an unprescribed way. How does God tell us to worship Him? “God is a spirit and they that worship Him must worship Him in spirit and in truth” ( Joh 4:24 ). And if you try to worship God in an unprescribed way, setting up little idols or whatever, which God has forbidden, that is spiritual fornication. That is worship of God in unprescribed ways. That is religion. That is letting religion enter in. God wants a loving relationship, not religion. He doesn’t want you to be religious. He wants you to have a relationship with Him, a loving relationship, not a legal relationship.

So, God has judged the false religious system that corrupted the earth with her spiritual fornication.

He has avenged the blood of his servants at her hand ( Rev 19:2 ).

Jesus found Himself at opposition with the religious forces of His day and it was the religious people who prompted the crucifixion of Jesus Christ. It was the religious leaders that insisted that the Roman government put Him to death. Jesus Christ was a threat to the religious leaders as He would be to all religious leaders. He is a threat to them, because He tells you, you don’t have to be religious to be accepted by God. God loves you and receives you just as you are on the basis of His grace, love and mercy. So, Jesus was at odds with the religious leaders of His day and they are the ones that prompted His crucifixion. It was the religious leaders that prompted the persecution against the church in its beginning and throughout history.

There is even at the present time, one of the leaders of the YWAM program who has been charged in Greece with a charge of proselytizing, because he gave a Bible to a Greek sixteen-year old boy, and he has been charged in the Greek courts with proselytizing. And of course, this proselytizing law was prompted by the Greek Orthodox Church, and he has been sentenced to spend three and a half years in jail in Greece. He is an American citizen and his base is in Sunland, California. He is in charge of the Anastausus Ship, but he is facing a jail sentence of three and a half years in Greece because He gave a Bible to a sixteen-year old Greek boy and the boy accepted Jesus Christ as His Savior. Now, this law that has the backing of the Greek Orthodox Church, or it was instituted because of the Greek Orthodox Church against proselytization, is the law that they used to charge him.

In Egypt it is a capital offense to lead a Muslim to a faith in Jesus Christ. One of our pastors, Imad, spent some time in the Egyptian jail. He was a medical doctor there. He had a great desire to bring his brothers, Egyptian brothers to the knowledge of Jesus Christ. He wrote several tracts and was instrumental in leading several Muslims from their religion to a real relationship with God in Jesus Christ. And as a result was thrown in jail in Egypt and was then released because of the family influence, and told to get out of the country for his own welfare or he would be put to death if he stayed. So, he is one of our pastors here, but that is what religion does. Religion is threatened by life, by spiritual life.

So, God has judged that religious system and has avenged the blood of His servants at her hands. A lot of the persecution against the Christian has come from religion, religious leaders.

And again they said, Alleluia. And her smoke rose up for ever and ever ( Rev 19:3 ).

That is of the judgment against Babylon.

And the twenty-four elders [representing the church] and the four beasts [cherubim] fell down and worshipped God that sat on the throne, saying, Amen; Alleluia ( Rev 19:4 ).

Here we find the term “Alleluia” used really for the first in the New Testament and it is used four times here. It is a Hebrew word that has become universal, “Allel”, “u”, “yah”, which means, “praise to Jehovah” or Yahweh.

And a voice came out of the throne, saying, Praise our God, all ye servants, and ye that fear him, both small and great ( Rev 19:5 ).

So here is the praise being given to God and now the encouragement for that praise coming from the throne of God.

And I heard as it were the voice of a great multitude, and as the voice of many waters, and as a voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth ( Rev 19:6 ).

Imagine the millions upon millions of Christians that will be gathered in that glorious assembly and when the voice of the Lord comes exhorting us to praise God and give glory to Him, and in our response to it that tremendous praise, crescendo of praise that will arise. And John heard it as the voice of many waters or rushing waters and the voice of mighty thunderings.

Glory. I can hardly wait.

Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready ( Rev 19:7 ).

So the marriage feast of the Lamb will take place here on the earth. But now He is ready to return and establish His kingdom and take us unto Himself and the marriage of the Lamb is come, and His wife, or bride, has made herself ready.

And to her [that is the bride of Christ, the church] was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of the saints ( Rev 19:8 ).

What is the righteousness of the saints? Paul, the apostle said as he was recounting to the Philippians his past credits as a Jew, “Hebrew of the Hebrews, circumcised the seventh day, the tribe of Benjamin, a Pharisee, concerning zeal persecuting the church”, but he said, “Those things that were gain to me”, those credits that I had, those brownie points, “I counted loss for the excellency of the knowledge of Jesus Christ, for whom I suffer the loss of all things and count them but refuse that I may know Him and be found in Him, not having my own righteousness which was of the Law”, circumcised seventh, eighth day and so forth, not having that righteousness which was of the law, “but now having the righteousness which was of Christ through faith” ( Php 3:5-9 ).

So, it is the righteousness of Jesus Christ that is imparted to me through my faith in Jesus Christ. God accounts my faith for righteousness. So, I will be clothed in linen, pure and white and clean. And the fine linen is the righteousness of the saints. That righteousness that God puts on my account because I believe in Jesus Christ. So it is imputed righteousness given to you by your faith in Christ. It is not a righteousness of works. It isn’t that you have been faithful in your devotions, and you have witnessed to so many people, and read so many chapters of the Bible, and spent so many hours in prayer, and you have done all of the religious devotional things, not that at all. I am accounted righteous by God because I believe and trust in Jesus Christ. There is the basis for my righteousness. That is good. If my righteousness were dependent upon my keeping the Law, or keeping rules or regulations-

Let’s say that we said that every day you should be reading five chapters out of the Bible. Every day you should be spending twenty minutes on your knees in prayer. Every day you should witness to at least two people. Every day-and we set up these rules for righteousness. Then you may be very good all week long, and you put your little star behind each of the categories each evening. Yes, all my gold stars, but Friday you blow it and you didn’t get your prayer time in. Too bad, your unrighteousness Friday night. Just hope the Lord doesn’t come Friday night. You might get left. No. My righteousness is not on such a tenuous thing as my faithfulness to devotions or works or whatever. My righteousness is something God accounts and imputes to me because of my faith in Jesus Christ. Thank God.

And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God ( Rev 19:9 ).

Now the Lord in the end here is really putting a lot of emphasis upon the fact that these are true sayings. Over and over we will find this repeated as we approach the end of the book, these are the true sayings of God. You can believe this. You can trust in this that these are the true sayings of God.

It is interesting to me how that God took such pains to protect the innocency of Jesus Christ at the crucifixion. Judas returned the money to the priests saying, “I betrayed innocent blood” ( Mat 27:4 ). Pilate said, “I find no fault in Him. I have examined Him. I find no fault in Him” ( Luk 23:14 ). The thief said, “We are here because we deserve to be here, but this man has done nothing amiss”( Luk 23:41 ). God is making sure that you know that Jesus is innocent as He hangs there on the cross. It is not for His crime or guilt. It is for your sin that He is dying.

Now, as the Lord closes out His revelation to man, and as He begins to talk to us about the glories of this coming age, the marriage supper of the lamb. Blessed are those that are called to be a part in this. These are the true sayings of God. You can believe this. You can trust in this.

And I fell at His feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God ( Rev 19:10 ):

Now, John like so many people, we want to worship the instrument that God uses to bring His knowledge or love or grace to us. One of the great dangers of being in any kind of ministry where God is using you, one of the great dangers of exercising any spiritual gift, is that people so often look at the instrument that God uses. They begin to admire the instrument. They begin to worship, in a sense, the instrument that God has used. And here is John falling on his knees before the angel that is giving him all of this revelation and he is so overawed and thrilled with what is in store for him he falls at his feet to worship him. And he says to him not to do that because he is a fellowservant, but to worship God.

You see it is a apart of man to need and want to worship something, and man seems to find it easier to worship an object that he can see rather than an object that he cannot see. And so this is the hang-up of man as Paul said in Romans one, “They worshipped and served the creature more than the creator.” Man gets hung up and he stops short. He sees the glorious creation of God and he worships the creation, rather than the creator.

And so John is making the same mistake and the angel corrects him and says don’t do that. I am a servant of God just like you are. You worship God. And if you are wise and involved in any kind of ministry at all when attention and adulation and these kinds of things come your way, you will be wise as the angel and say, “Don’t worship me. Worship God.” God doesn’t want you taking credit for the work that He does, receiving glory for His work.

for the testimony of Jesus is the spirit of prophecy ( Rev 19:10 ).

That is prophecy centers around the person of Jesus Christ. That is what prophecy is about. That is what history is about. History is actually “His story.” He is the center of it. It all focuses before Christ and after the year of our Lord, but He is center, the focal point of history. It is “His story”. So, Jesus is the spirit of prophecy. It is all centered around Him. The Lord is not so interested in telling you who you are going to marry or what is going to happen to you next week, the spirit of Jesus is the spirit of prophecy. The prophecy centers around the person of Jesus Christ. The testimony of Jesus is the spirit of prophecy, the witness of Jesus.

And I saw heaven open, and behold a white horse; and he that sat upon him was called Faithful and True ( Rev 19:11 ),

We find that Jesus is called the faithful witness. And He is called the True witness. Then He is called the “True and faithful witness” in the third chapter of Revelation. So here He is sitting upon a white horse.

and in righteousness he doth judge and make war ( Rev 19:11 ).

Again the righteousness of His judgment attested to.

His eyes were as a flame of fire ( Rev 19:12 ),

Again speaking of that burning judgment.

and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God ( Rev 19:12-13 ).

In the beginning was the Word, the Word was with God, the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was light; and that light was the life of man. “And the Word became flesh and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.” ( Joh 1:14 ) And now again He comes as the Word of God.

And the armies which were in heaven followed him upon white horses ( Rev 19:14 ),

I will be a part of that army, as will you, because we are clothed in the fine linen white and clean, which is the righteousness of the saints.

And out of his mouth goeth a sharp sword ( Rev 19:15 ),

The Word of God is alive and powerful, sharper than any two-edged sword. Out of his mouth goes this sharp sword, His word.

that with it he should smite the nations: and he shall rule them with a rod of iron: and he treads the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS ( Rev 19:15-16 ).

Now, this vesture dipped in blood is probably a reference to Isaiah sixty-three. It is not his own blood, but the blood of his enemies that he tramples as he tramples out the rebellious. Isaiah sixty-three says, “Who is this that comes from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, traveling in the greatness of his strength?” And that is the question the prophet asks and Jesus answers, “I that speak in righteousness, mighty to save.” The prophet asks, “Why are you red in your apparel, and your garments like those that have been treading in the wine vat?”

It used to be that they put the grapes in the vat and then they would crush them with their feet. They would have a big dance and party, as they would crush all of the grapes, they would get the juice out of them. And you could imagine the grapejuice stains all over your clothes after having spent a day treading the wine vat therein. The wine vat actually with your feet pressing down all of these grapes, you can imagine what your clothes would look like.

“Why are you red in your apparel, and your garments like the ones that have been treading in the wine vat?” He answers, “I have trodden the winepress alone; and of the people there was none with me: for I will tread them in my anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment. For the day of vengeance is in my heart, and the year of my redeemed is come”( Isa 63:3-4 ).

So, He is coming to bring an end of man’s rebellion. He is coming to trample the wine vat. There will be here upon the earth millions of people who have gathered together to war against Him at His coming. The whole Middle East area of Israel all the way through the land from the Valley of Megiddo clear on down to Edom will be crowded with the vast armies of the world. They will probably number into the hundreds of millions. There is a scripture that would indicate maybe two hundred million.

And that is when the blood will flow to the horses bridle all the way through the Valley of Megiddo clear on down to Edom through the valley of Jehoshaphat as they gather together against the Lord and His anointed. And there will the second Psalm come into play. “Why did the heathen rage and the people imagine a vain thing, for they have gathered together against the Lord and against His anointed, saying, Let us break His bands asunder, let us cast off His law from us; but He who sits in the heavens will laugh for He will have the nations in derision.”

And so here we see Him, clothed in a vesture dipped in blood. And out of His mouth goes a sharp sword by which these rebellious armies are destroyed. That is He destroys them with His word.

Now, we are told that He was in the beginning with God and that He created all things. We look at the vast universe in which we live, the material universe, and we realize that He created it. How did He create it? He spoke it into existence. It is known as a divine feat in the theological term, which means the capacity of speaking things into existence. So, darkness covered the face of the deep and God said, “Let there be light,” and there was light. He just said it, “Let there be light,” and light existed.

And in the Hebrew it is even more intensive. “Owr hayah owr hayah”, “Light be and light was”. God said, “Light be,” and light was. I like that, God speaking into existence the world in which we live. And God said, “Let the waters above the firmament be separated from the waters below the firmament.” And it was so. And God said, “Let the water bring forth and let the earth bring forth.” And it was so. He spoke these things into existence; the power of the Word of God.

If we would only realize the power of the Word of God. The Word of God is alive and powerful, if we would only realize the power of the Word of God. We will in that day when He returns and all of the vast military might of the world gathered and assembled together to destroy Him at His coming and He just speaks the Word and it is all over. The battle is through. Oh, the power of the word of Jesus, the sword that goes forth out of His mouth. He destroys the assembled rebels who have gathered together against Him. I don’t know exactly what He will say. It will be interesting to find out. I think that it might be just, “hey, you’ve had it.” Like when this guy was breaking up with his girl, he said, “Can I have one final kiss?” She said, “You’ve had it.”

On his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS,

And I saw an angel standing in the sun ( Rev 19:17 );

You can’t do that unless you are an angel. These angels are going to be interesting creatures to meet, aren’t they? They have the capacity to stand in the sun. What is it, seven hundred and fifty million degrees Fahrenheit or something like that?

and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God ( Rev 19:17 );

Now, we have just been rejoicing because we are coming to the marriage supper of the Lamb. There is going to be another supper, a supper prepared by God for all the birds.

That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and those that sit on them, and the flesh of all men, both free and bond, both small and great. And I saw the beast [that is the antichrist], and the kings of the earth [which have been drawn by the demonic forces], and their armies, gathered together to make war against him that sat on the horse, and against his army ( Rev 19:18-19 ).

The folly of Satan thinking that he would be able to fight against God. Well, the folly of men today that think that they are able to fight against God and to come out victorious. There are a lot of people today fighting against God. There are those who have set themselves deliberately and conscientiously to fight against God.

The humanists in their Humanist Manifesto have declared their intention of destroying God out of the minds and conscientiousness of men. To free men from the restraints that they may feel that have any kind of a Biblical base, so that you will not be feeling guilty over those things that are prohibited in the scriptures. But you can go ahead and do these things without pangs of conscience trying to destroy God out of our society, out of our lives. They will be gathered together at the inspiration of Satan.

And the [antichrist] the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and those that worshipped his image. These both [the two of them, the antichrist and his false prophet] were cast alive into a lake of fire burning with brimstone ( Rev 19:20 ).

Otherwise, it is called in the scriptures, Gehenna, which is the final abode for the unrighteous dead. It is the place that Jesus said God prepared for Satan and his angels. And so the first two inhabitants of Gehenna will be the antichrist and his prophet and they will be the soul inhabitants, it would seem, for a thousand years. After a thousand years then they will be joined by Satan and the rest of the satanic beings or the angelic beings that joined with Satan in his rebellion against God. And then those men who have chosen to cast their lot with Satan in rebellion against God. Jesus describes it as a place of outer darkness where he said there will be weeping, wailing and gnashing of teeth.

Hell or Hades is located in the center part of the earth. The abusso or abyss is probably in the very center of the earth, because it is called and correctly translated “bottomless pit.” And there is probably an area right in the center of the earth that is hollow and because of the rotation of the earth and gravitation and all you would be constantly falling. You would never hit the bottom. It would be a constant fall. It wouldn’t have to be more than ten miles in diameter to hold all of the unrighteous from Adam until now. And of course all of our finest scientific equipment could not locate such a thing there in the heart of the earth.

the remnant were slain with the sword of him that sat upon the horse ( Rev 19:21 ),

What is the sword? The word that goes forth out of His mouth.

which sword proceeds out of his mouth: and all the fowls were filled with their flesh ( Rev 19:21 ).

So, vultures are invited from all over the earth to come and feast on the supper that God prepares.

“

Fuente: Through the Bible Commentary

Rev 19:1-4. And after these things I heard a great voice of much people in heaven, praying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God: For true and righteous are his judgments: for he hath judged the great whore which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. And again they said, Alleluia. And her smoke rose up for ever and ever. And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen: Alleluia.

For the overthrow of a monstrous system of error gives delight to all holy spirits, and chiefly to those who stand nearest the eternal throne.

Rev 19:5-6. And a voice came out of the throne saying, Praise our God, all ye his servants, and ye that fear him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings saying, Alleluia: for the Lord God omnipotent reigneth.

The harlot church is put away: the true church is introduced. fully arrayed in perfect holiness, ready for the consummation of her own joy, and her masters her last delight.

Rev 19:7-10. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I fell at his feet to worship him, And he said unto me, See thou do it not: I am thy fellow-servant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.

If John made a mistake, because the saints in heaven are all so like their Master, it is well that the mistake was at once corrected, for angel-worship, or the worship of saints, is to be avoided by all saints. And Gods word about it is, See thou do it not. It is said that we should certainly pay reverence to holy men that are now with God, but see thou do it not.

Indeed, here, among men, the same kind of idolatry is sought to be kept up, and the preacher is arrayed in garments to make him distinct from the people, as though he were something better or different from them, and not their fellow-servant. But, for all this, let us hear the voice which says, See thou do it not. I am thy fellow-servant, and of thy brethren that have the testimony of Jesus. Worship God, for the testimony of Jesus is the spirit of prophecy.

Fuente: Spurgeon’s Verse Expositions of the Bible

Rev 19:1. , a voice) Widely different from the complaints described in ch. 18-, Hallelujah) This is a most weighty cry, respecting which we deem it necessary to make some remarks.

1. It is a Hebrew word , compounded of and .

2. The name occurs in hymns of the Old Testament; Exo 15:2, Isa 38:11, Psa 118:5; Psa 118:14; Psa 118:17-19, and elsewhere repeatedly, especially in this very Hallelujah, which the Apocalypse alone contains in the New Testament, and that in this one chapter, but repeatedly.

3. Some derive from , and refer it to the Divine comeliness; but, as many acknowledge, under this name is rather denoted, He who is.

4. Hiller, in his Onom. p. 262, supports the threefold repetition of the letter of breathing , from which, by a change of the second radical into or , the theme and , and moreover the name and , are derived.

5. In the same manner is formed by for (as in for and for ) and by marked with the mappik:[207] for as from the final is formed the middle , in like manner from the middle is formed the final , as in from , and in other words, which Cocceius has well remarked upon in his Lexicon, col. 284.

[207] The tittle in final, making the letter emphatic, which otherwise would be quiescent.-E.

6. I obtrude this analysis upon the attention of no one: no one, however, will readily deny, that He, Who is, is called ; and that remains firm, even though you should derive it with Hiller from , the future; for the phrase, , has already before been given for the pause (close of the formula): see above on ch. Rev 11:17. In the three clauses, , the times had to be accurately distinguished; but when the is found separately, the derivation from does not remove the force of present time, as is seen in so many proper names of men. The LXX. use the name, , Exo 3:14, and (where there was less occasion for it) Jer 1:5 (6), Jer 14:13, Jer 32:17 : and itself has the same meaning as , Euthymius explaining it in Fuller, Miscell. pp. 486, 487. Add Drusius on this passage.

7. That the name is not curtailed from the name , is evident from this, that is used much more frequently than , and that it is quoted sometimes jointly .

8. As God commanded by Moses that He should be called , immediately upon the very coming out of Egypt, the name was also introduced in the Song of Moses, Exo 15:2, in these words: , where, from a most present feeling of that most saving Divine work, the Lord is called , . Hence this name is quoted only in Songs. Isaiah is in harmony with the Song of Moses, introducing the people thus speaking: , ch. Isa 12:2. The same has , ch. Isa 26:4. But in both passages Isaiah at the same time exhorts to trust in God for the future, and on this account he calls the Lord and , and by this very circumstance he teaches us the difference between the two names.

9. God is called , because He is; He is called , because He will be, and Is and Was: He is called , because, for instance, in the Song of Isaiah He is celebrated, as He has shown Himself a present God in the very act itself, and at the same time He is with all confidence declared as about to show Himself (similarly) for the future. The name, , was frequently used in the times of promises drawing towards their accomplishment: is adapted to all times which are gladdened with present aid, and therefore especially to the last times. Thus the consideration of time future, and also of former time (Jer 23:7), coalesces with the present: and He who was before called , is at length called , and .

10. Hallelujah therefore is again and again suitable to this song, Revelation 19, and in it the name , , Being.

11. The observation which is found in Kimchi is everywhere quoted, that Hallelujah resounds, in the place where it first occurs in the Psalms, upon the destruction of sinners and the ungodly: Psa 104:35. More instances from the Rabbis to the same purport, comp. Pro 11:10, have been collected by Cartwright, l. iii. Melif. Hebr. c. 8.

Fuente: Gnomon of the New Testament

Rev 19:1-6

5. THANKSGIVING BECAUSE OF BABYLON’S FALL

Rev 19:1-10

In the preceding chapter three angels picture in vivid colors the fall of spiritual Babylon, and tell what the effects will be upon those deceived by her false religion; in this paragraph we have recorded the thanksgiving that will be expressed by the heavenly hosts.

(1) THE SONG OF TRIUMPH

(Rev 19:1-6)

After these things.–After the symbolic act and words of the third angel (Rev 18:21-24), John heard another loud voice, as of a great multitude, coming from heaven. The invitation was extended to saints, apostles, and prophets (Rev 18:20) to rejoice over the harlot’s desolation. These verses contain the response to that invitation.

Hallelujah.–This word means “praise ye Jehovah,” and the song ascribes salvation, glory, and power to God. This is right because only by his permission can any blessing be received.

True and righteous.–The final punishment of the great harlot will come because she corrupted the earth with her false doctrines and because she caused the blood of saints to be shed. Her punishment will avenge that blood. A righteous God will allow only righteous punishment. A second time John heard the redeemed saints say, “Hallelujah.”

For ever and ever.–Smoke continuing to go up without end means that this refers to the final punishment after the judgment.

Fell down and worshipped God.–On the twenty-four elders and four living creatures see notes on Rev 4:4-8. In addition to apostles, prophets, and saints, the spirit beings around the throne of. God rejoice over the final victory of the church. They give credit to God for the overthrow of Babylon. Another voice that appeared to come from the throne invited all servants of God to give him praise.

God, the Almighty, reigneth.–John next heard a voice as if coming from a multitude that sounded like many waters and mighty thunders; a grand chorus of all the spiritual hosts of heaven saying that God reigneth. This harmonizes perfectly with Paul’s statement that at Christ’s coming and judgment the kingdom will be delivered back to the Father. (1Co 15:23-24.) Then Christ will also become subject to the Father, and God will become all in all (verse 28), and his endless reign will begin

Commentary on Rev 19:1-6 by Foy E. Wallace

XII. THE VISION OF VICTORY

(Revelation 19)

There is a striking analogy between these scenes of the church emerging in victory from the period of persecution, described by John in this nineteenth chapter, and the deliverance of Israel from Babylonian exile, described by Ezekiel in the closing section of his prophecy from the thirty-sixth to the thirty-ninth chapters.

The nation of Israel was comforted, and their release was described in terms of a figurative resurrection; and the return to their homeland was pictured as a new heaven and a new earth. (Isa 66:22) The closing chapters of Revelation from chapter nineteen to twenty-two follow the course of Ezekiels apocalypse of Israel returning from the seventy years of exile, but here the church was seen emerging from the period of persecution. The symbols are similar, and the parallel is evident.

(1) The heavenly acapella chorus-Rev 19:1-6.

The great castrophe of Revelation, the fall of symbolic Babylon, Jerusalem, also called Sodom and Egypt, bringing an end to Judaism, was envisioned as having occurred. The harps and harpers ceased, giving place to a great voice of much people rejoicing over the vindication of divine justice, in answer to the cry of the souls of the slain under the altar, who as a martyred host responded in the alleluia (hallelujah) of the heavenly chorus.

The word alleluia, in Revelation 19; Revelation 1, meant praise ye the Lord. In this equivalent it is used first in Psa 104:35; thereafter it is used repeatedly to introduce and end the chapters in the Psalms. The word alleluia itself is used only in Rev 19:1; Rev 19:3-4; Rev 19:6, which lends special significance to the chorus of the heavenly multitude praising God for Salvation from enemies, and righteous judgments on Jerusalem; and for avenging the blood of the martyrs. This was the reason for the ascription of special praise, as indicated in verse two.

It was not the general or usual form of worship and praise, but a special hallelujah for true and righteous retribution on the harlot woman–apostate Jerusalem–and her affiliates. The words of Rev 19:3 decreed that this judgment was a pronouncement of final doom on Jerusalem. And her smoke rose up forever and ever. This was the declaration that the old Jerusalem would never be restored. It is the parallel of the Lords declaration in Luk 21:24 : And Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled”–which meant that Jerusalem was permanently trodden down; for the times of the Gentiles. and the fulness of the Gentiles were commensurate with the entire gospel dispensation. A comparison of the prepositionuntil with such passages as Luk 16:16; Gal 3:19; Gal 4:2; Heb 9:10 will exemplify that until signified termination.

For further treatment of the times and fulness of the Gentiles in relation to Jerusalem, reference to GODS PROPHETIC WORD (pp. 152-155), is suggested.

Among the heavenly worshippers were listed the four and twenty elders of Rev 19:4, a symbol based on the twelve patriarchs and the twelve apostles, representative of the whole and true Israel of God–the church; as discussed in Rev chapters 5, 8, 14, and Rev 11:18. The song of praise was an anthem of victory for the whole church.

The voice from the throne, in Rev 19:5-6, proclaimed in mighty volume that the Lord God omnipotent (Almighty) reigneth; which was manifested in the destructions of the Harlot woman, and the defeat of the persecuting agencies of the Roman beast. The universal aspect of this joyful victory was expressed in the refrain: Praise our God, all ye his servants, and ye that fear him, both small and great–all classes of men who were servants of God were bidden to rejoice. The greatness of the heavenly multitude joined in chorus as one voice, Rev 19:6, was not only a scene of awe and veneration, but was impressive of the magnitude of the significance attached to the end of Jerusalem and the Jewish state, and the removal of Judaism as the greatest obstacle to the expansion of Christianity from the path of the church. With the Harlot City, and the system of Judaism which she represented destroyed; there remained only the execution of judgment against political minions who had shared in her spiritual fornication s and abominations.

Commentary on Rev 19:1-6 by Walter Scott

THE MARRIAGE OF THE LAMB AND THE

JUDGMENT OF THE REBELLIOUS NATIONS.

HEAVEN REJOICES OVER THE JUDGMENT OF BABYLON.

Rev 19:1-4. – After these things I heard as it were a loud voice of a great multitude in the Heaven, saying, Hallelujah: the salvation, and the glory, and the power of our God. For true and righteous (are) His judgments; for He has judged the great harlot which corrupted the earth with her fornication, and has avenged the blood of His bondmen at her hand. And a second time they said, Hallelujah. And her smoke goes up to the ages of ages. And the twenty-four elders and the four living creatures fell down and worshipped God Who sits upon the throne, saying, Amen, Hallelujah. After these things. We have had two separate visions of Babylon in which her character, guilt, and relations to the empire and Christendom, and her awful and overwhelming judgment are unfolded. Chapters 17 and 18 record a distinct vision each, which is really the filling up of the details of the historical place which Babylon occupies in Rev 14:8; Rev 16:19. In a vision everything is present to the mind of the Seer. The scenes shift and change, and pass successively before the mental gaze. There is no past nor future, but all is present. Other Scriptures, however, enable us to apportion the various visions and their separate parts as well to their chronological place in the history or prophecy, as the case may be.

Now it is plain that so long as Babylon remained unjudged the true bride could not be brought out and displayed in her beauty and coronation robes. She is hid in Heaven till the usurper on earth is destroyed and removed out of sight. The whore and the bride cannot co-exist. After these things, an apocalyptic formula (Rev 4:1; Rev 18:1), refers to the fall (Rev 17:1-18) and total destruction of Babylon (Rev 18:1-24). The same event is viewed very differently in Heaven and on earth. On earth the dirge of sorrow is heard. In Heaven the paean of praise. That which leads to general lamentation and mourning on earth calls forth the full rejoicing of Heaven. The cry of triumph immediately follows the destruction of Babylon. Her presence on earth had ever proved the chief hindrance to the manifestation of the glory of God, and an offence to Heaven besides. Now, however, by the total extinction of Babylon room is prepared, and the way open for the Lord God to be publicly owned on His throne, and for the Lamb to take His bride – the two great subjects of praise.

Rev 19:1. – The call to rejoice (Rev 18:20) is here taken up by the heavenly hosts. I heard as it were a loud voice. The words as it were inserted in the Revised Version (see also v. 6) are omitted in the Authorized Version. There is a certain purposed vagueness in the passage which is lost in the Authorized Version by the omission of the words. Who are the great multitude who loudly and joyously proclaim the triumph of God over the judgment of Babylon? We read of another, a Gentile company, termed a great multitude in Rev 7:9, but, as we have seen, those are on earth, whereas the company before us is in Heaven. Nor can the great multitude of our text be identified with angels, but rather with the twenty-four elders, the mystic representatives of the redeemed translated at the Coming into the air (1Th 4:17). (See remarks on the term elders on Rev 4:4.) The various martyred companies, that is, those of the coming crisis, are viewed as distinct from the elders. Hence, we gather that the great multitude is that of all saints then in Heaven.

Rev 19:1 – Hallelujah, (Alleluia in our version is from the Greek spelling of the Hebrew word Hallelujah. Why drop the H?) they say. This beautiful Hebrew word occurs four times in these celebrations of praise (Rev 19:1; Rev 19:3-4; Rev 19:6), but in no other part of the New Testament. It is a word of frequent occurrence in the book of Psalms. It is the opening and closing word of each of the last five psalms – psalms which as a whole and in their united character express the millennial praise of Israel. Hallelujah means, Praise ye Jehovah, or Jah, an abbreviated form of Jehovah.

Rev 19:1 – The salvation and the glory and the power of our God. (The Rev. W. F. Wilkinson, in his useful work, Personal Names in the Bible, considers that Jehovah in its etymological signification is derived from the Hebrew verb to be, and that its meaning to English readers is found in Gods own declaration of His Name and Being to Moses, I AM THAT I AM (Exo 3:14), and further, that I AM answers to Jah, while the larger and fuller title is the expression of Jehovah. Without doubt the dread and sacred name, Jehovah, which is never used of, nor applied to, any created being, signifies, The necessary, continuous, eternal, personal existence of God. On this hallowed and ineffable Name of names, see pages 24, 31 (Rev 1:4; Rev 1:8) of our Exposition. See footnote on pages 142 and 170 (Rev 5:11-14; Rev 7:11-12).) The article before each of the three nouns makes the subject of specific application. The first of the three terms signifies deliverance, the second Gods moral glory in judgment, and the third His might displayed in the execution of the judgment upon the harlot. This ascription of praise is to our God. Angels in their place and station say our God (Rev 7:12). Here however, it is the language of a redeemed and heavenly company, not that of angels.

Rev 19:2. – The ground of their triumph is next stated. For true and righteous (are) His judgments. In Rev 15:3 the harpers on the sea of glass sing Righteous and true are Thy ways; while in Rev 16:7 the altar says True and righteous are Thy judgments. In the former the ways of God are in view; in the latter, as also in our text, the judgment of God on His enemies is in question. It is a fundamental truth of the Scriptures, and one to be firmly maintained, that all Gods dealings with His creatures, whether in grace or judgment, are characterized by truth and righteousness. Now these essential attributes of the divine Being have been conspicuously displayed in the judgment of the great harlot, whose two great sins are once again, and for the last time, named: which has corrupted the earth with her fornication, morally blighted and ruined the whole scene, where once the truth was known and God worshipped, And has avenged the blood of His bondmen at her hand. The cry of the martyred band, from Abel downward, calling for judgment is heard, and God in righteous judgment pours out the indignation of His nature upon that system of harlotry and blood which had so long been a curse on the earth.

A second time, as marking the greatness of the triumph, they say Hallelujah, or Praise ye Jehovah. And her smoke goes up to the ages of ages is a striking and impressive figure of the finality and perpetuity of the divinely-executed judgment. The doom of the mystical Babylon is an everlasting witness to the righteous judgment of God (compare with Isa 34:10).

But the volume of praise rolls on through the vault of Heaven. The elders, the representatives of the redeemed and enthroned saints, and the living creatures, the symbols of Gods government in creation, (See my notes on Rev 4:1-11.) fell down and worshipped God. How profound the worship! How fitting the action! It is God, not Christ, Who is the object of their homage. It is God Who has judged Babylon, and hence to Him the worship is rendered. Besides, Christ has not at this juncture taken up the government of the earth. God is the Judge of Babylon. Christ is the Judge of the Beast; this judgment is an event subsequent to the former, and the first public act of the Coming Christ (Rev 19:11-21). The elders and living ones say Amen, Hallelujah. They put their seal to the truth of what has been announced, and themselves join and joy in the triumph of all in Heaven over the everlasting doom of the harlot. In Rev 5:8 the living ones take precedence of the elders; here the elders are first named as being more directly concerned in the judgment of the harlot.

THE THRONE SPEAKS.

Rev 19:5. – And a voice came out of the throne saying, Praise our God, all ye His bondmen, (and) ye that fear Him, small and great. In a former vision we had the cry of the altar (Rev 16:7, R.V.); here the throne itself speaks. In some of the past scenes, where a body of witnessing and suffering saints were in view, the altar came into prominence, but here it is direct judgment upon evil on the earth, for God is upon His throne, as Christ is about to sit on His. The very throne is moved to speech (symbolic, of course); thus from the center and source of government – the terror of the wicked, the joy of the saints – goes forth a call to praise. All who serve and all who fear Him, small and great, are invited to join in the glad song, which is a relief after the dark picture unfolded on earth. Here the terms are sufficiently wide to embrace every soul in Heaven – angels, servants, and every redeemed one. Nor is it a call addressed to an unwilling congregation. All are ready, but a new cause of joy is to be furnished, a new ground of praise. THE MARRIAGE OF THE LAMB is about to be announced.

THE MARRIAGE OF THE LAMB.

Rev 19:6-10. – And I heard as it were a voice of a great multitude, and as it were a voice of many waters, and as it were a voice of strong thunders, saying, Hallelujah, for (the) Lord our God the Almighty has taken to Himself kingly power. Let us rejoice and exult, and give Him glory; for the marriage of the Lamb is come, and His wife has made herself ready. And it was given to her that she should be clothed in fine linen, bright (and) pure; for the fine linen is the righteousnesses of the saints. And he says to me, Write, Blessed (are) they who are called to the supper of the marriage of the Lamb. And he says to me, These are the true words of God. And I fell before his feet to worship him. And he says to me, See (thou do it) not. I am thy fellow-bondman and (the fellow-bondman) of thy brethren who have the testimony of Jesus. Worship God. For the spirit of prophecy is the testimony of Jesus. We have transcribed in full this passage of surpassing interest. There are two main subjects: God manifestly assuming His kingly power, and the Lamb taking to Himself His bride – the Church of the New Testament. The moment has not yet arrived for the Lord Jesus Christ, Who suffered as none ever did, to mount His throne. But all is getting ready for that grand event. O blessed moment for which creation groans and waits, for which the Church hopes and prays, and for which the wearied tribes of Israel long with eager expectation! The Nazarene is Gods appointed King. But two events must necessarily take place before the throne of the world is occupied by Christ: Babylon must be judged on earth, and the marriage of the Lamb be celebrated in Heaven. We have had the one; we are now about to witness the other.

THE GRAND HALLELUJAH.

The call of the throne (Rev 19:5) meets with a magnificent and immediate response. The praise is loud, deep, and full, and characterized by strength and grandeur. The great multitude (Rev 19:6) here probably embraces all the redeemed in Heaven, save the bride. If this is so, as a careful study of the whole passage would seem to indicate, then the great multitude must be a larger and more comprehensive company than that mentioned in verse 1. In the former passage (Rev 19:1) the great multitude is not distinguished from the elders, the representatives of the redeemed of past and present ages; while in the latter (Rev 19:6) the great multitude is evidently a company apart from the bride (Rev 19:7). The voice heard by the Seer is likened to the sound of many waters and strong thunders, that is, majesty and power combined. (In various parts of the Apocalypse the symbols of waters and thunders are separately noted, but here, as also in Rev 14:2, they are united. Waters have a double signification. First, when in motion is conveyed the idea of MAJESTY and GREATNESS; when still the symbolic reference is to NATIONS and PEOPLES; for rivers, sea, etc., see page 190.) Having had the summons from the throne, the mighty choir takes up the strain in a voice of majesty and power – not voices, for the mind of Heaven is one. We now hear what fell upon the enraptured soul of the Seer; the last Hallelujah is sounded. It is not now Christ the object of praise, but God on the throne in holy and righteous action. The titles under which He is worshipped gather up all the various manifestations of God to His people of old. Separately they set forth distinctive relations and glories; when combined they form a tower of strength; when seen as united in Him the grandeur of the whole is beyond all telling. We have already remarked on the meaning and force of these various titles in a former part of our exposition. (See Rev 11:15. He now reigned as the Lord God Omnipotent – that character, or those characters in which He dealt with the earth, whether as God, Creator, Promiser, and Shield of His people while strangers, or the everlasting Accomplisher of all He had promised, Jehovah, Elohim, Shaddai. All these He took now in power and reigned. – Darby.)

We gather that this is the moment anticipated in Rev 11:15. The kingdom has now come, and kingly power is assumed. This is the first great subject of praise by the heavenly host. What a relief to creation, burdened with six thousand years of sin and sorrow! But ere the second theme is announced, calling for the adoration of the redeemed, we read, Let us rejoice and exult, and give Him glory.

In the revelation of God on His throne as Jehovah and the Almighty the whole being is bowed before Him. The soul is awed, not in fear, but in profoundest depth, and surely that is right and proper as we contemplate Him in the greatness of His Being.

But in the subject now to be introduced the affections are deeply stirred and the heart moved to its very centre. Hence the prefatory call to rejoice and give God glory, for the marriage of the Lamb is come, and His wife has made herself ready.

Commentary on Rev 19:1-6 by E.M. Zerr

Rev 19:1. For several verses the vision will show the heavenly hosts rejoicing together over the victory that has been won over Babylon by the work of the Reformation. Alleluia means “praise ye the Lord,” and the exclamation is made in view of His great works. Salvation is to be ascribed to the Lord because no other has the power to save, and for that reason we should give all honor to Him and acknowledge that all power belongs to Him.

Rev 19:2. The great voice is still speaking and acknowledging the righteousnes of God’s judgments. Those acknowledgements are general and now they will become specific. Judged the great whore refers to the overthrow of Babylon which was accomplished by the Reformation. Hath avenged the blood of his servants. This fulfilled the promise made to the souls under the altar (Rev 6:11).

Rev 19:3. Her smoke arose up for ever and ever. “Where there is smoke there is fire.” If the smoke ascends for ever the fire will be of the same continuance- Of course this is first applied figuratively to Babylon, meaning her downfall is to be permanent. It is next applied to the individuals who were leaders and supporters of the corrupt beast, who are destined to go into perdition where the fire is endless.

Rev 19:4. The four beasts (living creatures) felt happy over the victory of Christ because it was through His blood that they had been redeemed from sin. And the four and twenty elders had the same motive for praising God, because they represented the two organized systems of salvation that had produced the four living creatures.

Rev 19:5. The voice thus far in these verses seems to have come from the people in general who respect the Lord. Now the voice comes out of the throne as if to acknowledge the congratulations just offered to God, and endorsing the idea that all servants of whatever degree or rank should praise Him.

Rev 19:6. So many people of the civilized world had suffered under the oppression of Rome through the Dark Ages, that it explains why the voice of a great multitude was heard praising God. Voice of many waters is the same except it is in symbolic form, waters in figurative language being used to represent human voices in action. Omnipotent means almighty; God can do anything that is right. The difficulty of conquering the giant influence of the beast in Rome was regarded so great, that it brought to their attention the might of God and called forth these words of praise, andcaused the declaration that He reigneth.

Commentary on Rev 19:1-6 by Burton Coffman

Rev 19:1

In this chapter, the judgment of the beast ridden by the harlot is presented, the presentation reaching its climax in the final destruction of both in Rev 19:19-21, where the harlot is also mentioned again under the figure of the false prophet. This is the central one of three chapters, each of which is concluded with a description of the judgment day.

Revelation 18 ends with the desolated whore at the judgment.

Revelation 19 ends with the beast destroyed at the judgment.

Revelation 20 ends with the dragon (Satan) destroyed at the judgment.

This is the exact reverse order of their appearance in Revelation, beginning at Rev 12:1. This book of Revelation is very neatly and skillfully organized, and the structure of it is a marvel of logical design and synchronization. The chronology of these three chapters is identical, each of them dealing with the entire Christian dispensation between the two Advents of Christ. The “forty-two months,” the “one thousand two hundred and three score days,” and the “one thousand years” are three different symbolical terms used in the successive chapters as the designation of the same chronological period, the entire dispensation, each of them reaching its terminus at the judgment.

This chapter, therefore, is not “the beginning of the millennial age.”[1] The only connection that it has with the millennium is that it prophesies of events throughout the whole current dispensation, which is the 1,000 years, the 42 months, or the 1,260 days, each of these expressions meaning the same thing. Thus, each of the three chapters (Revelation 18; Revelation 19; and Revelation 20) covers the same period of time ending at the judgment, as do also other sections of the prophecy.

Prior to the narration of the destruction of the kings (the beast in his final phase, the period of the ten horns), presented in Rev 19:11-21, there are two proleptic scenes of praise, the first (Rev 19:1-5) looking backward to the destruction of the harlot, and the second (Rev 19:6-10) looking forward to the destruction of the beast. Many commentators, notably Beckwith and Bruce, treat the first five verses as actually a part of the preceding chapter; but it makes little difference, for both outbursts of praise in heaven are very similar to other parenthetical and anticipatory scenes scattered throughout the prophecy.

This chapter dealing with the sea-beast in the later phase of his existence, the period represented by the ten horns, is of very great significance, for it places the complete fulfillment of Revelation at least half a millennium later than this first phase which ended with the collapse of the pagan empire in 476 A.D. The narrow preterist view that all of Revelation was fulfilled in the time of the first generation receiving it is totally denied by this, as also by the fact that a period of time represented by a full thousand years is also represented as intervening prior to the final judgment in Revelation 20. The final judgment day is the key to understanding Revelation, for it appears no less than seven times within these 22 chapters. The greatest misunderstanding of Revelation apparent in the works of so many writers is their efforts to get rid of the various depictions of the final judgment. Every conceivable device of doing this has been utilized; but none of them, nor all of them, can remove the stark dramatic language which simply cannot logically apply to anything else except the judgment day.

ENDNOTE:

[1] James William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 650.

After these things I heard as it were a great voice of a great multitude in heaven, saying, Hallelujah; Salvation, and glory, and power, belong to our God: (Rev 19:1)

Plummer thought that, “A new phase of the vision begins here”;[2] and perhaps this is correct, since the recapitulation of the whole time between the two Advents is again presented, this time with the focus upon the destruction of the sea-beast in his final manifestation of the ten horns.

Hallelujah; Salvation, and glory and power … “The only times that Hallelujah actually appears in Scripture are on the four occasions in this chapter.”[3] Like “Abba,” “Hosanna,” and a few others, it is a transliterated word from the Hebrew. It is also found in some translations of the Old Testament, where “Praise the Lord” is also used instead of it.

[2] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 447.

[3] William Barclay, The Revelation of John (Philadelphia: The Westminster Press, 1976), p. 169.

Rev 19:2

for true and righteous are his judgments; for he hath judged the great harlot; her that corrupted the earth with her fornication, and he hath avenged the blood of his servants at her hand.

True and righteous are his judgments … It is appropriate for Christians to be reminded that the terrible judgments upon nations, cities, and individuals who spurn his mercies are “righteous.” The holy and righteous God cannot, nor will he, accommodate to human wickedness. “The moral law can no more be broken than the law of gravity; it can only be illustrated.”[4] “There is nothing flabby or colorless about these anthems; the ring with stern joy at the judgment executed upon Babylon.”[5] It is plain that the first part of this praise passage still has in view the destruction of the harlot related in the previous chapter. See next verse.

For he hath judged the great harlot … The ultimate overthrow of all evil will take place at the final judgment, an event here viewed as in the past, the rejoicing throng being depicted in the vision as looking back upon it. This harmonizes with the understanding of the last paragraph of chapter 18 as a prophecy of the final judgment.

[4] T. S. Kepler as quoted by Barclay, Ibid.

[5] Albertus Pieters, Studies in the Revelation of St. John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1954), p. 262.

Rev 19:3

And a second time they say, Hallelujah. And her smoke goeth up for ever and ever.

The smoke for ever and ever … The final nature of the judgment depicted at the end of chapter 18 is indicated by this. “This refers to the final punishment of the wicked following the judgment.”[6] “This Scripture also cries out against all forms of universalism which are so prevalent today.”[7]

[6] John T. Hines, A Commentary on the Book of Revelation (Nashville: Gospel Advocate Company, 1962), p. 265.

[7] James D. Strauss, The Seer, the Saviour, and the Saved (Joplin, Missouri: College Press, 1972), p. 233.

Rev 19:4

And the four and twenty elders and the four living creatures fell down and worshipped God that sitteth on the throne, saying, Amen; Hallelujah.

The four and twenty elders and the four living creatures … These come from the early chapters (Revelation 4 and Revelation 5) of the prophecy. Hendriksen understood the 24 elders as symbolizing “the entire church, and the living creatures as representing the cherubim”;[8] however, there is little use of pursuing their identity, because the rejoicing is clearly for the benefit of the saints on earth and is intended to show how they will rejoice upon their entry into heaven.

“The violent hatred of Rome” shown in these passages is alleged by some to be “not Christian”; but Beckwith exploded such charges by pointing out that God’s hatred “is not of people, but of a corrupt anti-Christianity.”[9] It is not Christian vengeance which is seen here, but divine retribution. The thing to keep in focus here is a vision of “God that sitteth on the throne.”

[8] William Hendriksen, More than Conquerors (Grand Rapids, Michigan: Baker Book House, 1956), p. 214.

[9] Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919, p. 723.

Rev 19:5

And a voice came forth from the throne, saying, Give praise to our God, all ye his servants, ye that fear him, the small and the great.

Give praise to our God, all ye his servants … This is the message intended by the praise in heaven. The persecuted saints should praise God who still sits on the throne; and no enemy, either of good or of the redeemed, shall escape his judgment.

Small and great … is an idiom for “all” of God’s true servants.

The repeated Hallelujah’s are the keynote of all Revelation:

Though the enemies of good rage against his people like savage beasts, and Baby]on exults in her insolence, “God remains supreme, keeping watch above his own,” and ready to call his foes to account when their rebellion has passed the point of no return.[10]

Just as these first five verses look back to the judgment of the harlot, the next four look forward to the true Bride, the Lamb’s wife, to be glorified in subsequent chapters. It is impossible not to see that in these obvious and dramatic contrasts between the harlot and the true wife of Christ, the true nature of the harlot as “apostate religion” is revealed.

ENDNOTE:

[10] F. F. Bruce, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 660.

Rev 19:6

And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunders, saying, Hallelujah: for the Lord our God, the Almighty, reigneth.

This, together with Rev 19:7, constitutes a proleptic or anticipatory announcement of the “Marriage of the Lamb,” an event that does not take place until the Second Advent.[11]

The Lord our God, the Almighty reigneth … This is grossly misunderstood when it is thought to mean that God “reigneth” only after the harlot, the beast, and the dragon are destroyed. The word “reigneth” is the eternal present. Let any one in doubt go back to Revelation 4 and Revelation 5 and read them again. God has never left his throne.

The Almighty … This is a characteristic designation for God in this prophecy.

It occurs ten times in the New Testament; once it is in an Old Testament quotation (2Co 6:18); and the other nine times are in Revelation (Rev 1:8; Rev 4:8; Rev 11:17; Rev 15:3; Rev 16:7; Rev 16:14; Rev 19:6; Rev 19:15; Rev 21:22).[12]

The Almighty God is eternal, and there has never been the fraction of an instant when he was not in complete and universal control of the entire universe, nor has there ever been the slightest interruption of his eternal reign. Oh to be sure, rebels have flaunted his laws; but they never broke any of them! They merely illustrated them! “The Scriptures cannot be broken” (Joh 10:35). See full comment on this in my Commentary on John, pp. 265-267.

The first clause in this verse is “John’s usual way of showing a new division.”[13] “The first hymn (Rev 19:1-5) looks backward; this one (Rev 19:6-10) looks forward.”[14]

[11] George Eldon Ladd, A Commentary on the Revelation of John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1972), p. 245.

[12] William Barclay, op. cit., p. 173.

[13] Isbon T. Beckwith, op. cit., p. 725.

[14] Ibid.

Commentary on Rev 19:1-6 by Manly Luscombe

1 After these things I heard a loud voice of a great multitude in heaven, saying, Alleluia! Salvation and glory and honor and power belong to the Lord our God! There is great rejoicing in heaven. The entire host, a great multitude, are honoring and praising God for his victory over Babylon. All power, honor and glory belong to God.

2 For true and righteous are His judgments, because He has judged the great harlot who corrupted the earth with her fornication; and He has avenged on her the blood of His servants shed by her. God is righteous. His judgment is true and upright. When God avenges the blood of the saints, all will agree that God did what was right and proper. Keep the faith. God will avenge the blood of those harmed by this general of Satans horde. Many have followed in her footsteps. They will all be punished.

3 Again they said, Alleluia! Her smoke rises up forever and ever! 4 And the twenty-four elders and the four living creatures fell down and worshiped God who sat on the throne, saying, Amen! Alleluia! Babylon is suffering in the smoke of hell. She and her cohorts will suffer. The 24 elders and the four living creatures are around the throne. They join in the rejoicing and worshiping of God.

5 Then a voice came from the throne, saying, Praise our God, all you His servants and those who fear Him, both small and great! We are servants who seek to remain faithful. There is immorality all around us. There is filth and corruption everywhere. How do we keep or garments white in the midst of all this? That is the challenge before us.

6 And I heard, as it were, the voice of a great multitude, as the sound of many waters and as the sound of mighty thunderings, saying, Alleluia! For the Lord God Omnipotent reigns! The angelic host, the 24 elders, and the four living creatures are now joined by the great multitude of all the saints. God is omnipotent. We serve an Almighty God. He reigns. He is on the throne and in control.

NOTE: The sound of many waters and mighty thunderings are descriptions of the volume of the host of humanity joining together to praise God.

Fuente: Old and New Testaments Restoration Commentary

We now come to the things leading up to the establishment of the Kingdom. There are three great movements of praise: one by a great multitude who have been slain; the second by the elders and the living ones; finally, a mighty chorus which John describes by a threefold similitude as “the voice of a great multitude,” “the voice of many waters,” “the voice of mighty thunders.” This precedes the marriage of the Lamb. The harlot is no more. The true Bride is manifest.

A word of blessing is pronounced on those bidden to this marriage ceremony.

Now comes the actual manifestation of Jesus to the world, and the judgment already foretold is described from the standpoint of His activity. The principle of His procedure is that He is “faithful and true” in character, and judging in righteousness in conduct. On His head are many diadems, suggesting His imperial sway over every realm of life. His name is “The Word of God.” On His thigh is written “KING OF KINGS, AND LORD OF LORDS.” This glorious King in His manifestation is accompanied by His armies.

As the heavens are opened, and the King and His armies are manifested, an angel is seen standing in the sun, and in figurative language is heard announcing the coming victory. The massed powers of godlessness are gathered with the awful purpose of making war against the true King. The battle is immediately joined. There is no indecision, no varying fortunes. The King and His armies are supernatural. It is the hour when heaven is touching earth, and the victory is with heaven.

Fuente: An Exposition on the Whole Bible

the Fourfold Hallelujah

Rev 19:1-10

One day we shall hear those four Alleluias, Rev 19:1; Rev 19:3-4; Rev 19:6. They will reverberate to the farthest limits of the universe. They will not be inspired by vindictiveness or revenge, but will be jubilant with the conviction that God has vindicated Himself and has proved that right can conquer wrong; truth, falsehood; and love, hate. One of our chief anticipations when we think of the future, is that Gods character and government of the universe will be amply vindicated.

Contemporaneous with the fall of Babylon will be the marriage of the Lamb. Before He assumes, together with His saints, the task of governing the world, the union of supreme love will have been consummated, and the marriage supper will have been filled with guests. Note from Rev 19:10 that the angels are our fellow-servants. They hail us as comrades on the condition that we never flinch from maintaining the testimony of Jesus.

Fuente: F.B. Meyer’s Through the Bible Commentary

Chapter Nineteen The Two Suppers

In the opening verses of Revelation 19 we are given another look into Heaven and permitted to note the exultation caused by the judgment of the great harlot.

Rejoicing of the Saints (Rev 19:1-5)

All the redeemed of every age, who when on earth knew something of this awful power of iniquity, will then rejoice that the harlot is forever overthrown. This is the last time the twenty-four elders are seen in the book. The symbol changes in the next section, and the bride, the Lambs wife, takes their place. The elders represent the heavenly saints as a worshiping company of holy and royal priests. But when the harlot-church is off the scene, the true bride appears and the elders are never again mentioned. It is noteworthy that in their final appearance (19:4), as in their first in chapter 4, they are seen in the attitude of worship. They adore the Lamb as Creator and Redeemer in chapter 4. Here they adore God as moral governor of the universe and for the display of His righteous judgment.

In response to their note of praise comes a voice from the throne itself, saying, Praise our God, all ye his servants, and ye that fear him, both small and great (5). This concludes the solemn and soul-stirring portion, in which the character and doom of the great mystery of Babylon have been so vividly portrayed. Happier scenes lie before us. But these scenes could only be introduced by the judgment of that which had so grievously departed from the living God. Happy will it be for us if we learn to judge, not only the unclean system we have been considering, but every tendency in ourselves to partake of its spirit.

Next we are to be occupied with two opposite scenes: one of which is to take place very shortly in Heaven and the other on earth. Both are called suppers. The one is the marriage supper of the Lamb. The other is the great supper of God. The first is all joy and gladness. The second is a scene of deepest gloom and anguish. The marriage supper of the Lamb ushers in the fullness of glory for the heavenly saints. The great supper of God concludes the series of judgments that are to fall on the prophetic earth. It opens the way for the establishment of the long-waited-for kingdom of God.

When I use the term the prophetic earth, I refer to the Roman earth-that is, to that portion of the world which lies within what were once the confines of the Roman empire. It also includes that part of the world where Babylon will dominate at the time of the end. As I understand it, the heathen nations that have not yet taken professedly Christian ground will not be included in the scene on which Gods heaviest judgments will fall. Although necessarily all the world will suffer in measure when Christendom and Judaism are visited by the fires of His wrath. The day of Gods red heavens will be worldwide, but its intensity will be on the prophetic earth.

The Marriage Supper of the Lamb (Rev 19:6-10)

In verses 6-7 John revealed that following the final end of Babylon the hour for the heavenly nuptials will have struck. But who is the bride, or the wife of the Lamb, mentioned here for the first time? Is this special dignity the portion of Israel or is it that of the church of the present dispensation? Both views have been advocated by godly and able teachers; one should perhaps speak with diffidence when dwelling on a contoversial theme.

In the Old Testament Israel certainly is the wife of Jehovah. Is this the same thing as the bride, the Lambs wife? Are there not revealed in these two expressions two different glories-the one to be displayed on earth, the other in Heaven? It seems very plain to me that the marriage supper of the Lamb takes place in Heaven just before the Lamb descends with all His saints to take His great power and reign. When He reigns His bride will reign with Him. And this is certainly the church, which He has called out of the world for that very purpose. There will be other heavenly saints, but these are distinguished for us from the bride.

It also seems clear that there is a very real difference between the wife of Jehovah and the heavenly bride of the Lamb, the incarnate Son. The wife of Jehovah, now set aside for her sins, will be acknowledged by God as His own in the day of her repentance. The bride of Christ, now espoused as a pure virgin to her absent Lord, is waiting for her marriage nuptials until He calls her home. But some have objected to this view, to use their own words, as a kind of spiritual polygamy. My answer would be that where we are only speaking in figures the objection does not apply. The church which is His body is distinctly identified with His wife in Eph 5:30-32, otherwise the figures used in that passage become meaningless. So it seems plain that we are warranted in viewing Israel as the earthly bride and the church as the heavenly bride. Both are dear to His heart. He purchased them with His precious blood, but each has a special character of her own.

The marriage supper of the Lamb is the time of displayed glory, when the results of the judgment seat of Christ will be fully exhibited in the saints. That event itself, as we have seen, takes place immediately after the rapture of the church. The Lords word is clear as to this: Behold, I come quickly, and my reward is with me, to give every man according as his work shall be (Rev 22:12). But the full manifestation of the saints in the same glory with their Head and Lord, their heavenly Bridegroom, can only be after the false church has been exposed and judged. Then the Lambs marriage day will come. And so we are told, concerning the Bride, that to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints (19:8). It is well known to students of the original text that the word rendered righteousness in this verse is in the plural and should therefore be translated righteousnesses or righteous acts. It is not imputed righteousness that is here in view, nor the believer being made the righteousness of God in Christ. It is that which we have already seen in connection with the elders: the fine linen illustrates the righteous acts of the saints themselves, right-doing while here on earth. The judgment seat of Christ will expose these acts, which will form the wedding garment of the bride on her nuptial day.

In the light of this Scripture we may well be exercised as to our own ways. Are you, dear fellow believer, preparing any fine linen for that coming day? You are familiar with the thought of the prospective brides hope chest. How interested the engaged girl is in filling that chest in view of her wedding day. May I say that we too have a spiritual hope chest to fill? Everything that is really done for Christ is something added to that bridal chest. Some of us, I am afraid, will have rather a poor supply. The wedding garments are to be prepared here on earth, as the Spirit of God Himself works in us to will and to do of His good pleasure. Let us not be neglectful of this for the time is short, and the night is coming when no man can work. It is true that even our very best deeds, our most devoted service, all need to be washed and made white in the blood of the Lamb. He will not fail to value correctly and to richly reward everything that was for His own glory in our lives. But all that is done for self, all that springs from unholy motives, will disappear in that day. That which was the result of His Spirit working within us will abide forever. It will be to His praise and glory and for our own eternal joy as we see what pleasure we have given Him.

In verse 9 we are shown a group who are certainly to be distinguished from the bride. These are all friends of the Bridegroom who rejoice in His joy and share in His gladness. I understand them to be the Old Testament saints and the tribulation saints, who, though they form no part of the church, share in the heavenly glory. These are pictured as the guests at the wedding who participate in the general gladness of the occasion and whose presence adds to the happiness of the bride and Groom. Thus we have a scene of unalloyed delight and holy, unending gladness, for sin will never enter there to destroy that hallowed joy.

So ravished and enraptured was Johns heart as this vision passed before him that he fell down to worship at the feet of the angel who showed him these things. He was rebuked for his grave mistake by the glorious messenger, who cried, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy (10). Our Lord Himself, because He was God, received worship and blessed the worshiper, as in the case of Thomas when he was convinced of His resurrection (Joh 20:28). But the angel scrupulously refused what belongs to deity alone.

But the rapidly changing prophetic pictures hurry us on. So we ask what will follow the marriage supper of the Lamb?

The Rider on the White Horse (Rev 19:11-16)

In verse 11 we read of the last of the wondrous openings in this book of Revelation. How the heart thrills and the pulses bound as we read this description of the descending Christ of God and His saints! It is the coming of the Lord to the earth with His redeemed; before we saw His coming to the air to rapture them to Himself.

You will remember that we read of a rider on a white horse when the first seal was broken; but that one did not come from Heaven. He went forth on the earth and was of the earth, and his plans were doomed to disappointment (6:1-2). The rider of this chapter comes from Heaven and His plans will never miscarry. And right here is the safety of the Christian. He knows that no future earth-born man can ever be the Christ for whom the Word has taught him to wait. Jesus came once in lowly guise, born of a virgin; He comes again, descending from Heaven. All who come in any other way saying I am Christ are deceivers and antichrists. As it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin [or, apart from sin, having nothing to do with the sin-question] unto salvation (Heb 9:27-28). This is the appearing that is depicted here. It is the coming of the Son of God to take vengeance on His enemies and to deliver His earthly people, who will be looking for Him with longing hearts and eager, anxious eyes.

The description of the descending Lord is most striking. He rides a white horse as the Prince of Peace. He is called Faithful and True, as in the message to the church in Laodicea (Rev 3:14). He comes to execute righteous judgment and thus to establish the divine authority over all the earth. His eyes as a flame of fire, as in the vision of the Son of man in the midst of the lampstands, tell of His readiness to detect and deal with all iniquity. The many diadems on His head proclaim His authority over all the kingdoms of the earth. The reign of misrule is to end when He takes the scepter, and all the crowns are given to Him. A name written, that no man knew, but he himself depicts His essential glory as the eternal Son, concerning which He declared that no man knoweth the Son, but the Father (Mat 11:27). The mystery of His glorious person is beyond all human understanding. We rightly sing, The Father only Thy blest name / Of Son can comprehend.

In Isaiah 63 we are told that His garments are to be reddened with the blood of His enemies. But the robe dipped in blood with which He is here seen clothed-like the rams skins, dyed red, in the tabernacle-is the sign of His consecration unto death. It is His own blood that is here in view, the price of our redemption.

It is noteworthy that He is said to have three names. One, we have already seen, is beyond mans comprehension. The second name is The Word of God. We know what is involved in that: for it is as the Word became flesh that He has revealed God to us. That Word was spoken in time, of which we read: In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God (Joh 1:1-2). Here we have eternity of being, one substance with the Father, but distinct personality-true deity, and eternal Sonship. This was the Word unspoken, but when the Son became incarnate, God spoke in Him. So we read, No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared Him, or, told Him out. This is just a little of what is involved in this second glorious name.

In order not to break the connection we might look now at the third name or title that He bears. In verse 16 we are told that He hath on his vesture and on his thigh a name written, King of kings, and Lord of lords. This is His official title, and it belongs to Him as Son of man, the rightful heir of all things. Earth would not recognize His claims when He was here the first time. In derision they crowned Him with thorns and gave Him a cross instead of a throne. But God is going to reverse all this soon. He is to be exalted and extolled, and be very high (Isa 52:13). All the kingdoms of earth are to be His and He will rule the nations with the iron rod of unswerving justice.

It will be noticed, then, that in these three names we have illustrated first, our Lords dignity as the eternal Son; second, His incarnation-the Word become flesh; and lastly, His second advent to reign as King of kings and Lord of lords.

The armies in Heaven who follow Him comprise (1) the church, which we have just seen as the bride; (2) the saints of former dispensations; and (3) the tribulation saints who had been slain under the beast and the antichrist. All ride forth with Him, their now triumphant Lord, when He comes to take His great power and reign.

The sharp sword that proceeds from His mouth is His word. This we have already seen in the first chapter. We remember His warning to the church in Pergamos, that if there were no repentance He would fight against them with the sword of His mouth (2:16).

We are told that He treads the winepress of the wrath of God. The winepress is the figure of unsparing judgment. This we have also become familiar with in chapter 14. In Isa 63:1-6 we have a remarkable passage that bears on what we have here.

Who is this that cometh from Edom, with dyed garments from Bozrah? This that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winevat? I have trodden the winepress 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. For the day of vengeance is in mine heart, and the year of my redeemed is come. And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me. And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth.

This marvelous prophecy had a partial fulfillment in judgments meted out to Israels foes in the past. It will have its complete fulfillment when the Lord comes the second time to tread the winepress of wrath and to destroy all who are His own and His peoples foes, as depicted in the last part of our chapter.

The Great Supper of God (Rev 19:17-21)

From verse 17 to the end we have a graphic portrayal by the master-artist of the closing scene of judgment-the great supper of God. It is not exactly the supper of the great God. The adjective has become transposed in the King James version and is made to qualify God Himself. Any critical version will show it should rather qualify the supper. John saw an angel standing in the sun, for the source of light which seemed to be blotted out under the bowls of wrath is now seen resplendent in glory. The angel summoned the birds that fly in the midst of Heaven to feast on the flesh of the great ones of earth and their vast armies who are seen gathering together for the Armageddon conflict.

The beast is seen marshalling his hosts with his blasphemous ally and satellite, the false prophet-that is, the antichrist. The kings of the earth, with all their hordes, are hurrying to the fray. They all combine in one last desperate effort to make successful war against the Lord Jesus Christ and everything that is of God. But like the hosts of Sennacherib of old, they are palsied and stricken by the blast of His mouth. Their armies become food for the birds of prey. It is an awful picture-the climax of mans audacious resistance to God. It is also a picture that may fill the heart with gladness as it tells of the end of unrighteous rule on this planet and the ushering in of the golden age for which all nations have sighed.

Note that two men are taken alive. They are the two arch-conspirators who have appeared so often in the book of Revelation- the beast and the false prophet. They are the civil and religious leaders of the last league of nations, which will be Satan-inspired in its origin and Satan-directed until its doom. These two men are cast alive into a lake of fire burning with brimstone, (20) where a thousand years later they are still said to be suffering the vengeance of eternal fire (Jud 1:7). Incidentally this proves that the lake of fire is not annihilation and it is not purgatorial. It neither annihilates nor purifies these two fallen foes of God and man after a thousand years under judgment.

In the Old Testament we read of two men who went to Heaven without passing through death. Enoch and Elijah were translated that they should not see death. And here, before we come to the close of the New Testament, we have two men brought before us who are cast into Hell-fire without undergoing physical death. Their awful doom is for the warning of all who turn away from Him that speaks from Heaven. Gods indignation is soon to fall on all who refuse the message of His grace.

Lamb of God, when Thou in glory

Shalt to this sad earth return,

All Thy foes shall quake before Thee,

All that now despise Thee, mourn;

Then shall we, at Thine appearing,

With Thee in Thy kingdom reign:

Thine the praise and Thine the glory,

Lamb of God, for sinners slain.

And now as I close, I would seek solemnly to impress on each of my readers that you may have a part in one or the other of these two suppers which we have been considering. If saved, I know you will have a place at the marriage supper of the Lamb; for every blood-redeemed one of this dispensation will be there. Not one will be missing because our blessed Lord, in grace, became the Lamb of God to die for your sins on the cross. You will share in that scene of bliss with Him. But you who refuse His grace, what will you do when the things of which we have been speaking take place? You may be among those deceived by Satan, accepting the leadership of the beast and believing the claims of the antichrist. In that case you would have part in the great supper of God! May God draw you to Himself now. Resist not the pleadings of the Holy Spirit, but flee at once for refuge to Him who said, Him that cometh to me I will in no wise cast out (Joh 6:37).

Fuente: Commentaries on the New Testament and Prophets

Rev 19:6

The Marriage Supper of the Lamb.

I. God’s people are looked at in two ways. First, as forming a great body: the body of Christ, the Church. In this light the whole Church is the bride of the Lamb. Secondly, as a great multitude of separate believers, regarded now as guests at the great marriage supper of their Lord. Both parts of this sacred vision have their full counterpart in other portions of Scripture. On the one hand, we find many passages in which the whole Church together is spoken of as the bride of Christ, the Queen who is to reign by the King’s side in heaven; on the other, there is no lack of passages which speak of the great marriage feast at which Christian people, now regarded one by one, are to sit down to meat in the kingdom of heaven, received to the marriage supper of the King, each in his own wedding garment of repentance and faith.

II. As the Church is represented, on the one hand, as being one, the bride of Christ, the wife of the Lamb, who hath made herself ready, so we must take great care to keep in the Church, to cling to the unity of the Church, lest we should have no part nor portion in the unspeakable blessedness of the bride of Christ. As, on the other hand, Christian people are represented as being received one by one to the marriage feast of the Lamb, so we must remember that, besides clinging to the Church of God and forming part of the oneness of the queenly bride of Christ, we must ourselves be fit guests for that heavenly feast, and live and die with that clean and white array, that wedding garment of repentance and faith, which alone can give us admission to it,

G. Moberly, Brighstone Sermons, p. 292.

Rev 19:9

I. A distinction seems to be drawn between “the marriage” and the “marriage supper” of the Lamb. “The marriage” takes place now; “the marriage supper” is to follow by-and-by. “The marriage” is that act of union between each soul and Christ when the soul, drawn by God’s love and made willing by His grace, is linked to, and made one with, the mystical body of Christ; “the marriage supper” will be the public celebration and the glorious consummation of that union. Therefore there are differences. “The marriage” here, blessed and beautiful as it is, has its trouble and its separation. The soul has to leave, not without pain, what once was very dear to it. And some fear cannot help to mingle even where love prevails. But at the “marriage supper” it will be all union, and no parting; and there will be no room for the shadow of a fear there.

II. “The marriage” here is an individual act. One by one, each as God chooses, one here and another there, souls give themselves to Christ. “The marriage supper” will be the solemnity of the whole Church’s collective partnership, one and another, with Jesus. “The marriage” here-at least, so it seems sometimes to the poor Christian’s heart-is capable of being dissolved again; but when the “marriage supper” comes, who will ever think of breaking the tie? In “the marriage” here, real and perfect though it be, there are intervals of distance, seasons when there is no union between the soul and Him it loves; but in the “marriage supper” the felt and visible presence of Christ will be for ever and for ever. In “the marriage” here there were many who, though truly and indissolubly joined to Christ, yet often seemed to others and seemed to themselves not to be His. The world did not acknowledge them; the Church did not acknowledge them; they did not acknowledge their own selves. But at “the” marriage supper” there will be no misunderstandings. Christ will have proclaimed His own, and the whole universe will confess Him and His saints.

J. Vaughan, Fifty Sermons, 1874, p. 289.

Rev 19:10

Christ the Theme of Prophecy.

I. The words of our text were addressed by an angel to the Evangelist John. They are very large and general; there is no exception made. Whatever the subject matter of prediction, the text claims it as a witness for Him; whosoever the prophet, he is to be reckoned amongst those who bore testimony to Jesus. The words may, indeed, with equal fairness, be inverted, and their meaning will be still more apparent: “The spirit of prophecy is the testimony of Jesus.” According to this reading, prophecy, however variable and whatever its immediate topic, has but one object: that of giving testimony to Christ. Thus also St. Peter, in his address to Cornelius, says of the Redeemer, “To Him give all the prophets witness, that through His name whosoever believeth in Him should receive remission of sins.” And yet undoubtedly there are many predictions of the Bible in which we cannot profess to find a strict testimony to Christ; and if we were referred to each prophet to find an express prediction accomplished in Christ, we should probably be somewhat at a loss. The writings, for example, of Nahum and Zephaniah seem to contain nothing that amounts to a distinct prophecy of the Messiah. There are undoubtedly allusions to the times of the Gospel, but there is no prophetic declaration of which we are bound to say that it expressly belongs to the person and work of the Mediator. And yet it is evident from our text that something may be drawn from these prophets, as well as from Isaiah, who sketches with such wonderful accuracy whatever should befall the Messiah. Let us see, then, how this is to be met. Let us take in our hands the prophets of the Old Testament, and let us examine whether in one way or another they do not give such testimony to Jesus as would bear out the assertion, “The spirit of prophecy is the testimony of Jesus.” If prophecy contributed to the introducing and upholding of a dispensation which rendered the Jews the great heralds to the world of a Deliverer to be born in the fulness of time, there can be nothing clearer than that, in delineating national prophecies, the prophets performed the part of witnesses for Christ, so that, whether they spoke of what should come to pass in Jerusalem or poured forth their strains in descriptions of the victories and defeats of heathen nations, they were effecting the mighty result that a whole people through many generations should stand out as a harbinger of the Redeemer of man, and therefore were they furnishing by their every announcement the material for verifying the assertion of our text: “The spirit of prophecy is the testimony of Jesus.” The immediate theme of prophecy may, indeed, be the siege of a city or the overthrow of a state; but to ourselves, at least, who are privileged with the whole of revelation, it is evident that the besieged city or the overthrown state represents yet mightier conquests and more stupendous victories. In the ruins of Babylon we are taught to behold the defeat of antichrist; so that as ancient prophets pass through the lands which were inhabited by the enemies of Israel, and announce the vengeance by which they should be speedily overthrown, we hearken to strains which tell of deliverances to be vouchsafed to Christ’s people and effected by Christ’s interference. What then? Centuries may have gone by since the prophets swept the chords to the story of battle and of conquest. The notes of their strains may have told of nothing to the listeners in Jerusalem but the march and defeat of some monarch at whose power they trembled; but we hear in their every effusion the resistless advance of the Lord our Redeemer, and knowing that it is the Captain of our salvation appearing at the last as the Deliverer of His Church whom they hail as “coming from Edom with dyed garments from Bozrah,” we give in our assent to the accuracy of the description, “The spirit of prophecy is the testimony of Jesus.”

II. The true idea of prophecy-an idea which should be kept steadily in view whilst you peruse the predictions of Scripture-is derivable from this truth: “that in all the prophets” Christ found the things concerning Himself. Men are apt to assume as the sole purpose of a prophecy the giving men notice of some coming event. They do not look to any ulterior purpose, and they are therefore surprised if the prophecy seem obscure when the event has occurred, or if the correspondence between the two be not every way accurate; and certainly the predictions of Scripture will not always answer to the tests which men think it fair to impose. Many of these prophecies remain mysterious, though we know their accomplishment; and the events to which others are referred are scarcely commensurate with the terms in which they are announced. But all this is to be explained by the fact that “the spirit of prophecy is the testimony of Jesus.” If it had been the business of a prophet simply to tell men beforehand the issue of a siege or a battle, it might have been expected, and we should probably have found, that all obscurity in description would have been removed by the occurrence, and that the two would have corresponded in every particular; but if, on the other hand, it be the object of prophecy to tell men indeed beforehand of the siege or the battle, but so to shape the prediction that it shall also bear witness for Christ, you may fairly expect that, whilst the historical event is sufficiently indicated, much will be introduced which arises solely from the ulterior testimony. Indeed, there is much to excite our admiration when we study the events predicted, and compare them with events in which they find their fulfilment. To be able, as we are in a variety of instances, to read the fortunes of nations in both prophecy and history-this supplies Christianity with a standing miracle, and places us on as fine a vantage ground in our combats with infidelity as though we could appeal to wonder-working power yet possessed in the Church.

H. Melvill, Penny Pulpit, No. 2687.

Rev 19:11

Fighting for God.

I. If we are to contend earnestly with evil, we must ourselves hate it. To hate evil is not so easy as it once was. As people become civilised, and lives become comfortable, evil is cunning enough to veil its ugliest features, and to call in the aid of many powerful allies, such as good-nature, common-sense, charity, and even philosophy, to say a word on its behalf. Between them they contrive to produce a very lenient portrait of evil, and to represent it as an amiable weakness, or an irresistible temptation, or a conventional slip, or even an imperfect and undeveloped good. And the more we look on such kindly but really godless caricatures of evil, the harder it becomes for us to hate it. St. Paul’s words seem exaggerated, “Abhor that which is evil; cleave to that which is good.”

II. Note two of the main difficulties which are likely to damp our courage and make us only half-hearted in our contest with evil. There are, of course, many such, but I shall select only two. (1) We have read of that legendary “Knight of God,” into whose lips the poet has put the noble words,

“My strength is as the strength often,

Because my heart is pure.”

Alas! the sad reason why our strength is often little better than a coward’s is because our heart is not pure. (2) The second obstacle is this: the fancy that we stand almost alone in our desire for a better state of things, and that the mass of those around us are either indifferent or hostile. Thus the enterprise will seem hopeless. Remember, God does not bid you succeed; He only bids you try. And all history tells us that all the best things that have ever been done in the way of moral reforms have been done by minorities, strength made perfect in weakness, the faith of a few triumphing over the stagnation or the opposition of numbers. This is the device, written in letters of gold, oftentimes in letters of blood, over the front of all great causes. “God loves,” it has been said, “to build upon nothing.”

H. M. Butler, Harrow Sermons, 2nd series, p. 266.

References: Rev 19:11-16.-Spurgeon, Sermons, vol. xxv., No. 1452; C. Kingsley, Westminster Sermons, p. 202. Rev 19:12.-Spurgeon, Sermons, vol. v., No. 281; R. W. Dale, Christian World Pulpit, vol. iv., p. 353.

Rev 19:16

Christ the Universal Sovereign.

I. The title of the text testifies to Christ’s permanent kingly qualities. The true king is not merely the man who reigns, but whose qualities mark him out for dominion. He is, as the title itself indicates, the best regulator, or, as we say in our Saxon speech, the man who can, the capable man, the man who can command, not merely because he can command the brute force which compels the weak to submit, but the wise and good qualities which make it a privilege to obey him, and who shows men what is fitting and best for them to do. Christ is the world’s ideal King, the object of all its longings, whether they have been related in story or uttered in song. Its fabulous heroes or the true kings whom it has honoured most, almost deifying some of them, because of the good which they have conferred on their people, whether or not they existed as they are seen through the haze with which distance and romance have surrounded them-these men, so far as they were good, are but darkened and shadowy types of the all-perfect one. He combines in Himself all that was kingly in them, while He is exempt from all the imperfections by which their kingly character was marred.

II. Then, again, the passage asserts His control over the mightiest and most exalted of men, for although His dominion is not so extensive as it is destined to become, and the title He bears has not as yet attained to its fullest significance, it is, nevertheless, true that even now He exercises control over the kings of the earth. Whether or not they recognise His authority, they are still under His dominion.

III. This title foretells His universal dominion, and in so doing it does but chime with other Scriptures, which, however much they differ as to the means by which such a desirable consummation is to be accomplished, are one in the belief that the same Lord who governs in nature and in providence is yet to extend His dominion and be the acknowledged King over all the earth.

W. Landels, Penny Pulpit, New Series, No. 313.

References: Rev 20:1-3.-Homilist, 3rd series, vol. vi., p. 162. Rev 20:4-6.-Spurgeon, Sermons, vol. vii., No. 391. Rev 20:11, Rev 20:12.-Homiletic Magazine, vol. xiii., p. 70.

Fuente: The Sermon Bible

CHAPTERS 19-20:6

The Manifestation of the King and the Millennium

1. Heavenly hallelujahs and the marriage of the Lamb (Rev 19:1-6)

2. Heaven opened and His visible manifestation (Rev 19:11-16)

3. The battle of Armageddon (Rev 19:17-21)

4. The binding of Satan (Rev 20:1-3)

5. The thousand-year reign (Rev 20:4-6)

Rev 19:1-10.

Once more we find the significant phrase after these things (Rev 4:1; Rev 7:1; Rev 18:1). After these things–the things which are described in chapters 17 and 18, the fall of Babylon and the complete destruction of the whore and the system over which she presided and domineered, after these things, voices in heaven are heard again. We were first introduced to the heavens in this book in the fourth chapter.

In Rev 18:20 we heard the words addressed to heaven, Rejoice over her, thou heaven, and ye holy apostles and prophets, for God hath avenged you on her. And now we see heaven rejoicing. I heard as it were a great voice of a great multitude in heaven saying, Hallelujah. Hallelujah means Praise ye Jehovah. This Hebrew word is not found elsewhere in the New Testament. Four times this word of praise is found in the beginning of this chapter; the Hallelujah times for heaven and earth are imminent. The book of Psalms closes with many hallelujahs; the blessed time which the Psalms so often anticipate, when the earth is judged in righteousness and the glory of the Lord is manifested, is now at hand. The praise here is on account of the righteousness of God exhibited in the judgment of the great whore which did corrupt the earth with her fornication and because the blood of Gods servants shed by her is now avenged. The great multitude whose Hallelujah is heard first must be the company of martyrs who died during the tribulation. The souls under the altar and their brethren which were slain later utter this praise now. They are seen as a distinct company from the twenty-four elders. A second hallelujah is uttered by them, while the smoke of the destroyed city goes up forever and ever.

The whole redeemed company, Old and New Testament saints, add their amen and hallelujah to the outburst of praise on account of the execution of the righteous judgment. And they worship God, for it is of the righteousness which accomplished the destruction of the great whore. In the midst of this wonderful and impressive worship-scene the throne begins to be heard. A voice from the throne said: Give Praise unto God all ye His servants and ye that fear Him both small and great. And the command is at once obeyed. John hears the fourth hallelujah and it is the greatest, the most magnificent. It is the great hallelujah-chorus of heaven. Like the voice of many roaring waters, like the voice of mighty thunderings, a great multitude saith, Hallelujah for the Lord our God Omnipotent reigneth.

Who is this great multitude? In the first verse we heard the Hallelujah of the martyred companies. The twenty-four elders and four living creatures did not join in this first hallelujah. Their hallelujah followed. And now the great outburst of a great multitude. This multitude includes all the redeemed in glory. And they rejoice and give glory for an additional reason which is made known for the first time in this book. The marriage of the Lamb is about to be consummated. Let us be glad and rejoice, and give honor to Him, for the marriage of the Lamb is come and His wife has made herself ready. The harlot, which claimed to be the bride, being judged, the true bride of Christ is seen in glory. And it is the marriage of the Lamb. His joy is now filled full for He receives her, who is bone of His bone and flesh of His flesh. The second Man, the last Adam, is joined to her who is to rule and reign with Him.

But who is the bride about to become the Lambs wife? Some teach that it is Israel to be united with the Lord in the closest bonds. But these expositors forget that the scene is a heavenly one. This marriage does not take place on earth where the faithful remnant looks up, expecting Him to appear for their deliverance, but this marriage is in glory. It is true such relationship is declared to be Israels in the Old Testament. She was married to Jehovah in a legal covenant and on account of her faithless condition, because Jerusalem played the harlot (Eze 16:35), she was put away. For a time Israel was the wife of Jehovah (Is. 54:1) and then on account of her wickedness became divorced. She will be taken back in the day of her national repentance when the Lord comes. But as one who had been divorced she cannot be a bride again. The bride of Christ to become the Lambs wife is the Church of the New Testament.

All who accepted Christ as Saviour and Lord since the day of Pentecost constitute the bride of Christ. The Church began on Pentecost and her completion will be the translation to glory (1Th 4:17). She is both the body of Christ and the bride of Christ, as Eve was of the body of Adam and also his bride. The Church is the nearest and the most beloved object of His loving heart.

But how has she made herself ready? And what does it mean, And to her was granted that she should be arrayed in fine linen, clean and white for the linen is the righteousness of the saints? The grace of God has supplied the robe and the precious blood is her title to glory. In this respect she was ready. But the words here refer us to the judgment seat of Christ, that award seat before which we must appear. Then the hidden things are brought to light and the wood and the hay and stubble are burned (1Co 3:12-15). Then every man shall have praise of God (1Co 4:5) and what grace accomplished in each one and through each will be manifested. And the clean white linen is the righteousness of the saints. The word righteousness is in the plural. It means more than the righteousness which we are in Christ or the faith in Him which is counted for righteousness (Rom 4:3). It includes all the blessed results in life and service produced by the Holy Spirit, the practical righteousness of the saints. And yet even these need the washing in that precious blood without which all is unclean and unholy.

And so it is grace after all, as indicated by the word given (Revised Version); it was given to her to be clothed in fine linen, bright and pure. He himself has made her ready and removed every spot, every wrinkle and every blemish. God grant that we His people may daily meditate on this coming glorious event, the marriage of the Lamb, and walk worthy of such a Lord and such a calling. Once more John is commissioned to write: Write, Blessed are they which are bidden to the marriage supper of the Lamb. And who can estimate the blessedness of being in His ever blessed presence, at His table, at the marriage supper of the Lamb!

Rev 19:11-16.

And now we reach the great event so often mentioned in the Old Testament, the event for which this world is waiting, the visible manifestation of Him, whom the heavens received, who returns to judge the earth, to receive the promised kingdom and rule over the earth for a thousand years. We have reached the great climax in the Revelation. His own words are now to be fulfilled. Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from the heaven, and the powers of the heavens shall be shaken. And then shall appear the sign of the Son of Man in heaven, and then shall the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven with power and great glory (Mat 24:29-30).

Impressive words–And I saw heaven opened. Heaven was opened unto Him when He came out of Jordan at His baptism. While His baptism foreshadowed His death in the sinner s place, His resurrection and ascension are foreshadowed in coming out of the waters and the open heaven. In heaven at the right hand of God He has been ever since, unseen by human eyes. At last the time has come when God is to make His enemies as the footstool of His feet. Heaven is opened so that He might be revealed in His glorious majesty. And out of the opened heavens He comes forth. He comes as the mighty Victor to judge in righteousness and to make war. And behold a white horse; and He that sat thereon was called Faithful and True and in righteousness He doth judge and make war. The white horse is symbolical of victorious warfare and glorious conquest. When, seven years before the first seal had been opened (6:1), a rider appeared upon a white horse achieving great conquest, it was the false king who was then seen in vision. He is as the beast on earth with the King and their armies to make war with the coming King who comes out of the opened heaven. Glorious sight! He is coming to conquer and to claim His inheritance. The appointed day has come in which God will judge the world in righteousness by that man, whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead (Act 17:31). Upon His head are many diadems. The saints wear crowns, but He to whom belongs all power in heaven and on earth wears many diadems, encircling His head in dazzling splendor.

And He had a name written, that no man knew but Himself. And again it is written, His Name is called the Word of God. And on His vesture and on His thigh there is a name written, King of Kings and Lord of Lords. The unknown Name is the name of His essential deity. No human name can express what He is in Himself No man knoweth the Son but the Father. His Name the Word of God refers us to the Gospel of John. As the Word He is the express image of God, that is, He makes God visible. He is the expression of God in His character, His thoughts and counsels. And the third name mentioned, King of Kings and Lord of Lords, expresses what He is in relation to the earth.

And he was clothed with a vesture dipped in blood–And out of His mouth goeth a sharp sword, that with it He should smite the nations, and He shall rule them with a rod of iron, and He treadeth the winepress of the fierceness and wrath of Almighty God. The blood-dipped vesture has nothing to do with His work on the cross. He is described in Isa 63:1-4 as the One who has the day of vengeance in His heart, and this passage in Isaiah is here being fulfilled. The two-edged sword refers us to Isa 11:4 : He shall smite the earth with the rod of His mouth and with the breath of His lips shall He slay the wicked.

But He is not alone. The armies of heaven follow the great King. They are, like Him, upon white horses and are clothed in fine linen, white and clean. These armies are not angels. It is true, angels will be with Him as He comes, for it is written, then He shall be revealed with His holy angels. Angels will be the reapers in the judgment (Mat 13:41) when the age ends and they will be used in the regathering of Israel (Mat 24:31). But the armies here are not angels. They are the glorified saints; the fine linen, white and clean, identifies them fully. In faith and blessed assurance, you, dear reader, and the writer can say, we shall be in that company with Himself as leader. The Son brings His many sons unto glory (Heb 2:10). What a sight that will be for the earth-dwellers! Each in that company bears His own image; each reflects His own glory.

Rev 19:17-21.

And what a sublime vision comes next! An angel is beheld by the Seer standing in the sun, and with a loud voice he summons the birds that fly in mid-heaven to gather themselves to the great supper of God to eat the flesh of the slain. The birds of prey are summoned in anticipation of the battle of Armageddon which is then imminent. And now the hour of judgment has come. An angel, standing in the sun, the place of supreme authority, gives the invitation to the birds of prey to be ready for the feast which a holy and righteous God will have for them. The day of wrath has come. The slain of the Lord shall be many (Isa 66:16).

And down on earth there is the greatest gathering of armies the world has ever seen. The beast, the head of the revived Roman Empire, is the commander-in-chief The kings of the earth are with him. Vast armies camp on all sides. The great valley on the plains of Esdraelon is filled with soldiers. The hills and mountains swarm with armed men. Satans power has gathered and blinded this vast multitude to the utmost. The unclean spirits, the demons working miracles, have brought them together to the battle of that day. And the hordes from the north, under the Prince of Rosh are coming later. These vast multitudes from the north and beyond Euphrates are described in Eze 38:1-23; Eze 39:1-29. And in that Old Testament prophecy we find a statement which reminds us of the great supper of God in Revelation. Speak unto every feathered fowl, and to every beast of the field, assemble yourselves and come; gather yourselves on every side to My sacrifice that I do sacrifice for you, even a great sacrifice upon the mountains of Israel, that ye may eat flesh, and drink blood (Eze 39:17). Thus shall ye be filled at My table with horses and chariots, with mighty men, and with all men of war, saith the Lord God (Rev 19:20).

Zec 14:2 is now being fulfilled. While the vast armies are covering valleys and hills, the objective will be Jerusalem. All nations are gathered against her. For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city. And now as these armies are massed together the great battle of Armageddon takes place. They are ready to make war against Him, who comes through heavens portals. Then shall the Lord go forth, and fight against those nations (Zec 14:3). The battle does not consume much time. Sennacheribs army was suddenly smitten and they all perished, and here are armies in comparison with which Sennacheribs forces were insignificant. One mighty blow from above, one flash of glory and all their strength and power is gone. The stone has fallen (Dan 2:1-49). With one blow the dominion and misrule of the Gentiles is at an end.

The kings of the present day might profitably listen to Nebuchadnezzars letter in Dan 4:1-37. He began at the times of the Gentiles, and has left this letter to be read by his successors. The words our Lord spoke while on earth on whom this stone falls it shall grind him to powder have been fulfilled (Mat 21:44). Such is the awful fate which Christian civilization (?) and Kultur (!) and a Christless Christendom is rapidly approaching. And while the armies perish as to the body and Gods wrath sweeps the earth clean of the mass of apostates, taking vengeance on them that know not God and that obey not the gospel, the beast (the head of the empire) and the false prophet (the second beast of chapter 13), that is the false Messiah, the Antichrist, are cast alive into a lake of fire burning with brimstone. They were not annihilated, for a thousand years later we still find them there (20:10); and still they are in existence and will ever be as individuals in that place of eternal punishment. And those that were slain as to the body will be raised after the millennium and also share the place with the two, whom they followed and worshipped.

Rev 20:1-3.

And now Satan, who was cast out of heaven three and one-half years before the visible and glorious coming of the Lord, and who has been on earth in person, though not beheld by human eyes, is seized to be put into his prison for a thousand years. And the demons, who were liberated by Satan (chapter 9) are likewise shut up in the bottomless pit, though this is not mentioned because it is self-evident. The terms key and great chain are of course figurative. He is mentioned in all his infamous titles. He is called dragon on account of his horrible cruelty and vileness, the old serpent on account of his maliciousness, guile and deception; he is the devil, the arch-tempter of man, and Satan because he is the accuser of the brethren, the one who opposed Christ and His people. He is now dethroned as the god of this age, completely stripped of his power; and his dethronement means the complete enthronement of our Lord Jesus Christ. And here is the important statement that this being, the once glorious Lucifer, the Son of the morning and light-bearer, who fell through pride, has been the deceiver of the nations.

Rev 20:4-6.

Thrones are seen next by the Seer. And I saw thrones, and they sat upon them and judgment was given unto them. Daniel also saw thrones in connection with the judgment of the beast, but nothing is said of those occupying the thrones in Daniels vision. Here we have the complete revelation, and several times the blessed statement is made that Christ and His saints shall reign with Him for a thousand years. The new age in which all things are put in subjection under His feet, the personal reign of Christ, in which all His redeemed people have a share, begins. It will last a thousand years. Six times we read of the thousand years in this chapter. Because this coming age will last a thousand years it has been called by the Latin word millennium. Not a few have made the astonishing declaration that such a period of time during which Christ and His saints reign over the earth has but little foundation in the Scripture.

It is quite true that the only place in which the duration of such an age is given is this great final book of Revelation. And that should be sufficient for any Christian to believe in such an age of a thousand years. However, this age of unspeakable blessing and glory for this earth is revealed throughout the entire Bible. The Old Testament contains hundreds of unfulfilled promises of blessing for Israel, the nations of the earth and even for all creation, which have never seen even a partial fulfillment. Isaiah is full of such promises. In the New Testament there are also passages which clearly teach and point to such an age of glory for this earth. Read Mat 19:28; Act 3:19-21; Rom 8:19-23; Eph 1:10; Col 1:20; Php 2:9-11. What awfully disheartening pessimism it would be if we had to believe that the terrible conditions prevailing on the earth now, conditions which have steadily become worse, were to continue and that mans work is to remedy them and produce something better. This earth has a bright and glorious future. Nations will some day no longer turn, as they do now, their plowshares into swords, but change their swords into plowshares. Righteousness and peace will surely kiss each other and creations curse and travail pains will end. Mercy and truth meet together.

But when? Never as long as the great unfoldings of this book, which we have briefly followed, have not come to pass. There can be no better day for the earth as long as He is absent and not on the throne which belongs to Him. But when He comes, when He has appeared in glory and in majesty, then the earth will find her rest and groaning creation will be delivered. As we do not write on the great blessings and glories to come when He comes, we must refrain from following these things. Here in our book the revelation is given that Christ shall reign for a thousand years and His Saints shall reign with Him.

Let us notice briefly the different classes mentioned who are associated with Christ in His personal reign. The entire company of the redeemed, as we saw them under the symbolical figure of the twenty-four elders, occupying thrones and wearing crowns, are undoubtedly meant by the first statement, they sat upon them and judgment was given unto them. They judge with Him. This is the raptured company whom we saw first in glory in chapters 4 and 5; and we, dear fellow-believer, belong to this company. Then follow the martyrs, whom we saw under the fifth seal (Rev 6:9-11): And I saw the souls of them that had been beheaded on account of the testimony of Jesus and for the Word of God. Then we have a third company. And I saw those who had not worshiped the beast, nor his image, and had not received his mark on their forehead, or in their hands. These are the other martyrs who were slain during the great tribulation, when the beast set up the image and demanded its worship (Rev 6:13). They lived and reigned with Christ a thousand years. The first resurrection is passed and all who have part in it reign with Christ, are priests of God and of Christ and shall reign with Him a thousand years.

Oh! wonderful grace which has saved us! Grace which has saved us in Christ and through His ever precious blood delivered us from eternal perdition! Grace which saved us from Satans power, from sin and all its curse! Grace which has lifted into such heights of glory and has made us the sons of God and the joint-heirs of the Lord Jesus Christ! And how little after all we enter into all these things, which ought to be our daily joy and delight. How little we know of the power of the coming glory of being with Christ and reigning with Him!

Fuente: Gaebelein’s Annotated Bible (Commentary)

Chapter 40

Christ praised when the wicked are damned

‘And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God: For true and righteous are his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. And again they said, Alleluia. And her smoke rose up for ever and ever’

Rev 19:1-6

Try to picture the scene John has described. Judgment has come. The wicked have been cast into hell. And the saints of God are singing and shouting the praises of God with joy because of his true and righteous judgments upon the wicked. What an awesome scene! As eternity commences, the saints of God in heaven are rejoicing and praising him for the damnation of the wicked. This passage of Holy Scripture declares this fact most plainly: The eternal torments of the damned will be a subject of eternal praise among the redeemed.

Who will sing this song

This song is sung by a great multitude in heaven. It is the same multitude we have seen throughout this book before the throne of God. It is the whole church of Gods elect in heaven (Rev 18:20; Rev 19:1-4). This is that elect multitude who sing the praises of God for his great salvation – The 144,000 sealed ones (Rev 7:3-4; Rev 7:9-10). These are the men and women who have been redeemed by the blood of the Lamb, out of every kindred, tongue, people, and nation on the earth, who praise God for his distinguishing grace in Christ (Rev 5:9-10). These are the blessed dead who have died in the Lord, having kept the commandments of God and the faith of Jesus (Rev 14:3-8; Rev 14:12-13). This is that great multitude which has lived and died in every generation for the Word of God and the testimony of his grace (Rev 6:9-11).

The day of retribution has come and these chosen, redeemed, saved, glorified souls are singing over the very souls of the damned for whom they once prayed and labored anxiously, with loving hearts. There is Christ, singing over Jerusalem for whom he once wept. There is Paul, singing over his kinsmen for whom he was willing to die. There is David, singing over Absalom for whom he once sobbed. All the prophets are singing! All the apostles are singing! All the saints are singing! All the angels are singing! All are singing because of the judgment of God upon the wicked!

What is the theme of this song (Rev 19:3)

The word alleluia means praise Jehovah! So the theme of this song is the praise of the Lord our God for all that he is and all that he does. Alleluia is an expression of great joy. It appears that the saints in heaven never get weary of their heavenly employment. Again and again they sing, Alleluia! Amen! Alleluia! Praise the Lord! It is the great joy of Gods saints in heaven to praise God for his wonderful works. This word, Alleluia, is also an expression of admiration and wonder. Every glorious view of Christ, every act of his hand, every word of his mouth, every revelation of his character, every display of his majesty, greatness, power, and glory causes the souls of the redeemed to burst out with another song of praise, saying, Alleluia, for his salvation (Rev 19:1), his attributes (Rev 19:1), his judgments (Rev 19:2-4), and his sovereignty (Rev 19:6).

What is the occasion of the song

What is the event that here causes Gods saints to burst out in joyful praise? Here Gods saints are shouting, singing, and rejoicing over the fall of antichrist, Babylon, all false religion. Babylon is the mixing of everything together, stirring it well, and calling it Christianity. It is the religion of the world. If sin is damning its thousands, religion today is damning its tens of thousands. But one of these days God is going to get around to judging this thing called religion, which has corrupted the earth with her fornication and persecuted his saints in every age. In our text, God has finally caught up with religion. And after antichrist, Babylon, and all the promoters and followers of free-will, works religion are cast into hell, God is still on his throne. The saints are happy about that, and shout, Amen! Alleluia! The world will mourn forever over Babylons fall. But the saints of God will rejoice forever over her fall, for then God will have avenged the blood of his servants at her hand. The people who are singing are the saints of God. The theme of their song is the praise of God. The occasion for their song is the judgment of God.

What does this song teach us

This song of praise to Christ is a song about the eternal ruin of rebel sinners. It is about the torments of the damned in hell. Here Gods saints are singing, and singing with joy, because of the damnation of men and women who refused to bow to and trust the Lord Jesus Christ. Surely, the fact that this song is recorded upon the pages of inspiration is meant to be a special means of instruction. Here is an awesome fact: When the wicked are damned, the saints will sing. What are we to learn from this fact?

There is an appointed day of judgment when God will judge all men by the man Christ Jesus (Psa 7:11-13; Psa 11:5-7; Act 17:31; 2Co 5:10-11; Heb 9:27)

The first message of the cross is this: A holy, righteous, and just God must punish sin. Gods law must be honored. His righteousness must be vindicated. And the Judge who will execute wrath upon guilty sinners is that One who was made to be sin and died in the place of sinners, Jesus Christ our Lord (Joh 5:22).

There is a place of eternal torment, where every rebel, every unbeliever, shall suffer the wrath of God (Luk 16:23)

I dont know what hell is or where hell is. But hell is real, more real than anyone has ever imagined. Hell is a place of endless pain, agony, and torment, where men and women forever suffer the just and righteous retribution of Gods holy wrath.

The judgment of the wicked and the eternal torments of the damned will take place in the sight of the redeemed (Mat 25:31-46; Luk 13:28; Luk 16:22; Isa 66:23-24; Rev 14:10)

Hell will be within the very sight of heaven! The wicked will be cast into hell before the eyes of the redeemed! In that awesome day, pastors and congregations will stand face to face before the bar of God and witness one anothers condemnation or acquittal. Parents shall be witnesses to the condemnation or acquittal of their children. Children shall stand to witness the condemnation or acquittal of their parents. Husbands and wives shall witness each others condemnation or acquittal. And it will be no matter of grief to the righteous to see the wicked condemned. Our tears will be over. Our sorrows will be past. We will see them condemned. We will see the terror on their faces. We will hear their screams and cries of agony. Yet, we will not shed a tear (Rev 21:4). Indeed, when the wicked are cast into hell, we will say, Amen! Alleluia! (Psa 91:7-8).

The judgment of God upon the wicked, so far from causing grief among the saints, will be a matter of everlasting joy to the redeemed (Rev 18:20)

Judgment will be a matter of endless praise in heaven. We will sing and shout, Hallelujah! And the smoke of their torments, rising up forever, shall be cause for endless praise to our God (Exo 14:30 to Exo 15:1).

Why will Gods elect sing his praises when the wicked are damned

Obviously, it is not because they love to see human pain. or because they are mean and vindictive. Rather, it is because in that day, we will have the mind of God. The righteous Lord loveth righteousness. It is only right for the righteous God to punish sin. God has made all things for himself, for the glory of his name. All must serve the cause of his glory. All will glorify the God of heaven, either in salvation, or in damnation. All who refuse to trust Christ and be saved by Gods free grace must be damned to the praise of his glory. Yes, Gods saints will praise him forever for the damnation of the wicked, because by their eternal ruin wicked men will forever glorify God. The damnation of the wicked will glorify the justice of God. The ruin of the wicked will glorify the majesty of God. The torments of the damned will glorify the power of God. And the eternal ruin of the wicked in hell will be an eternal reminder to the saints of the debt we owe to God for his matchless grace!

Fuente: Discovering Christ In Selected Books of the Bible

Salvation (See Scofield “Rom 1:16”).

Fuente: Scofield Reference Bible Notes

after: Rev 18:1-24

I heard: Rev 11:15, Rev 18:20

Alleluia: Rev 19:3, Rev 19:4, Rev 19:6, Psa 106:1, Psa 111:1, Psa 115:18, Psa 146:1, Psa 148:1, Psa 149:1, Psa 150:1, *marg.

Salvation: Rev 4:10, Rev 4:11, Rev 5:9-13, Rev 7:10-12, Rev 11:15, Rev 12:10, 1Ch 29:11, Psa 3:8, Jon 2:9, Mat 6:13, 1Ti 1:16, 1Ti 1:17

Reciprocal: Exo 14:4 – I will be Exo 15:2 – my salvation Exo 15:11 – fearful Exo 15:21 – Sing ye Exo 18:10 – General Jdg 5:1 – Sang Deborah 1Sa 25:39 – Blessed 1Sa 28:16 – Wherefore 2Sa 18:28 – Blessed 2Ki 11:14 – all the people 2Ch 20:26 – blessed 2Ch 23:21 – General Job 22:19 – righteous Psa 5:11 – But Psa 21:13 – so will Psa 36:12 – There Psa 47:1 – shout Psa 48:11 – because Psa 52:6 – righteous Psa 58:10 – righteous Psa 62:11 – power Psa 65:5 – righteousness Psa 66:8 – make Psa 89:5 – in the congregation Psa 96:7 – glory Psa 96:11 – the heavens Psa 97:8 – because Psa 98:4 – General Psa 101:1 – I will sing Psa 104:35 – sinners Psa 118:15 – voice Psa 126:3 – General Psa 138:5 – for great Psa 145:7 – sing Psa 147:1 – and praise Pro 11:10 – when Isa 5:16 – the Lord Isa 12:1 – O Lord Isa 12:5 – Sing Isa 13:3 – them that Isa 14:3 – General Isa 14:7 – they Isa 24:16 – glory Isa 25:9 – it shall Isa 26:1 – this song Isa 35:1 – be Isa 35:10 – and come Isa 44:23 – Sing Isa 48:20 – with a voice Isa 51:3 – joy Isa 51:11 – the redeemed Isa 55:12 – the mountains Isa 60:18 – but Isa 65:18 – General Jer 31:4 – again Jer 50:34 – that he Jer 51:10 – let us Jer 51:36 – take Jer 51:48 – the heaven Eze 28:22 – I will Eze 38:23 – and I Eze 43:2 – and his voice Dan 4:37 – all Zep 3:14 – shout Zec 4:7 – shoutings Luk 19:38 – glory Rom 11:36 – to whom Rom 16:27 – God Heb 13:15 – the sacrifice Jam 5:13 – let him sing Rev 1:7 – Even So Rev 5:12 – to receive Rev 12:12 – rejoice Rev 13:6 – and them Rev 14:2 – a voice Rev 15:2 – having

Fuente: The Treasury of Scripture Knowledge

HOW DELIGHTFUL IS the contrast as we pass into chapter 19! As before remarked, a word that characterizes Rev 17:1-18 and Rev 18:1-24 is earth. The Christian faith, which is centred in a heavenly Christ, has been debased into an earthly religion-a scheme for producing an earthly paradise where men may have their fill of earthly joys. That kind of religion very well suits the kings of the earth, and the inhabitants of the earth, and the great men of the earth, and the merchants of the earth; though it may involve abominations of the earth, and lead to saints being

slain upon the earth. Now, after these things, says John, I heard a great voice of much people in heaven. Consequently we step into a scene of purity and praise. The characteristic word is Alleluia.

Let us note that while Babylon is being judged on earth there is much people, or, a crowd, in heaven. All the saints, who gathered to Christ at the rapture, are there. They understand the significance of what has taken place. They see that, God having dealt with the seat of earthly corruption; He will swiftly deal with earths violence. They ascribe the salvation to God, and give Him the glory, the honour and the power. However evil men may be in this day of salvation, it hardly becomes the saint to shout Alleluia if he sees judgment fall upon any. But here we are contemplating the day of judgment, and Gods acts of judgment are to be praised then as much as His acts of grace now.

Mens judgments are never absolutely true and intrinsically righteous, for selfish elements can never be wholly excluded from them. What mens judgments are not, Gods judgments are. The great whore had corrupted the earth, and heavens pure and holy judgment had fallen upon her. The smoke of it should rise up for ever and ever. A memorial this of Gods judgment against corruption, which should utter its warning voice to the ages of eternity.

Heavenly scenes again being before us, the twenty-four elders and the four living creatures appear once more. God is on the throne in judgment, and in the light of this they fall down in worship. They say Amen to His destruction of Babylon, and join in the Alleluia of praise. The praise and worship described in Rev 5:1-14, started with the elders and the living creatures, and spread out to angels and all creation. Similarly here, their praise being uttered, a voice from the throne calls upon all the servants of God to follow suit, and the thunders of praise reverberate through heaven. God is manifestly on the throne in His omnipotence. God is equally on the throne today, but it is to us a matter of faith. We can sing,

God is still on the throne,

And He will remember His own. though the fact is not displayed at present as it will be then.

The false, harlot church being judged and destroyed on earth, the moment has come for the true church to be acknowledged as the wife of the Lamb in heaven. There is a peculiar majesty about the language of verses Rev 19:6-7. A terrible drama of unspeakable corruption and violent judgment has passed before us, and far above the evil and turmoil the Lord God omnipotent has sat upon the throne. All things have served His might and nothing has diverted Him from His purpose. He has been working behind the scenes that the One, who here is called the Lamb, may see fully the fruit of the travail of His soul, and secure for Himself the bride, for whom He died. His purpose as to this is now accomplished, the saints are in glory, and moreover, His wife hath made herself ready.

Our meetness for glory is of course altogether the fruit of Divine workmanship; but there is also a readiness of an experimental and practical nature, and it is this which is mentioned here. On the day when the church is acknowledged as the wife of the Lamb, she will be arrayed in the fine linen, clean and white, which is interpreted for us as the righteousnesses of the saints (New Trans.). Every act of righteousness, wrought out in the lives of saints composing the church, will be woven, as it were into the robe, which will adorn the wife of the Lamb in that day.

In this there is immense encouragement for us today. If we look around us at that which professes to be the church, there is nothing but discouragement. Nor are we much relieved if we confine our attention to those we can recognize as true Christians-including ourselves. We might easily become obsessed with the delinquencies of saints-their worldliness, their follies, their errors. But all the time there has been the working of the Spirit of God in them and amongst them; there have been all those right things, often unnoticed by man but ever before the eye of God, and these things will be brought to light at the judgment seat of Christ, and be for the adorning of the church when her relationship to the Lamb is publicly acknowledged in heaven. If our eyes were as quick to discern the right as to detect the wrong, we should get the encouragement of this today.

The elders together with the living creatures appear for the last time in verse Rev 19:4. They were first mentioned in Rev 4:4. In Rev 2:1-29; Rev 3:1-22 Revelation we have the seven churches of Asia-local churches-and they are mentioned once more in Rev 22:16. The word, church, is not used in the Revelation as referring to the whole body of Christians. Immediately we commence the things which shall be hereafter, in Rev 4:1-11, the churches disappear, and the elders in heaven take their place. But in our chapter the church is acknowledged as the wife of the Lamb, and in the glory of this relationship the elders disappear. Henceforward it is the Bride, the Lambs wife, and only when at the end we are brought down again to the testimony to be rendered on earth, while we wait for the Lord, do the churches again appear. Observing these changes, we find confirmation of the thought that the elders represent the saints raptured to glory.

But besides the Lambs wife, there are they which are called unto the marriage supper of the Lamb. These, we judge, are the glorified saints of Old Testament days. Though these were never baptized by the one Spirit into the one body, which is the church, they were raised at the same time as the saints composing the church, for they were Christs, purchased by His blood, and the Scripture says, they that are Christs at His coming (1Co 15:23). Risen and glorified, they enjoy a rich heavenly portion, far beyond the blessedness that may be enjoyed upon the millennial earth. They are called in their heavenly seats to participate in the joys of the marriage supper of the Lamb. In them too the Lamb will see some of the fruits of the travail of His soul. So great is the blessing they enjoy that John is particularly instructed to write it down. It is delightful to us to know how rich is the reward of the beloved servants of God of whom we get a glimpse in Heb 11:1-40, and of many less known saints like them.

In a small way we have surveyed and contemplated these things. We have seen the false and corrupt church system judged and destroyed. We have seen the true church acknowledged in heaven, and the once suffering Lamb thus finding His abundant recompense in having the object of His love with Himself for ever. We have heard all heaven filled with praise and worship like the voice of mighty thunderings. What has been the effect upon our spirits? Are we not all saying in our hearts-This is wonderful, wonderful, wonderful! But is it not too good to be true? This was doubtless the effect upon John; so the angel assured him, These are the true sayings of God. We may rest assured that all is true, and to come to pass in its season.

Assured of its truth, John was moved to worship, though his worship was misplaced, since he fell at the feet of the angel who was showing him these things. Being a holy angel, he repudiated it instantly. Only the fallen angel, Satan, aspires to divine honours, indeed it was in aspiring to such that he fell. The angel acknowledged himself to be but a servant, or bondman, and therefore a fellow to John, and a fellow to all Johns brethren who had the testimony of Jesus. As originally created man belongs to an order in creation a little lower than the angels, yet both men and angels are but servants, and thus fellows in that respect. God alone is worthy of worship. The fact that our Lord Jesus accepted the worship of men is a tribute to His Deity.

In his closing words the angel gave the key that unlocks all the prophetic scriptures. It is, the testimony of Jesus. All Old Testament prophecy looked forward to the coming of Jesus-Jehovah, appearing as Saviour. All New Testament prophecy is the testimony of Jesus, coming in power and glory, that His work of redemption by blood may be crowned by His work of redemption in power. This key to prophecy is also the test of mens prophetic systems. Any system which makes prophecy a testimony to Israel or to the British people, imagined to be Israel, or to millennial conditions on earth and schemes for attaining to them, stands condemned.

Everything in heaven has now reached a climax of Divine order, and nothing remains but to deal with the rebellious earth. So in verse Rev 19:11 the heavens are opened for the appearing of the glory of our great God and Saviour Jesus Christ. We know it to be He, though symbolic language is still used. Judgment will be in absolute righteousness at last, and His name-Faithful and True-is the guarantee of this. At last the long period of mans unrighteousness and sin is to reach its end.

All the symbols used speak of purity, of searching discernment, of all authority and power being vested in Him, yet of there being that in Him that defies all creature investigation. He has a name that no man knows but He Himself. In His manifestation all other power, all the might and majesty of the creature, shrivels into nothingness.

The Divine Names are full of significance. In His glorious appearing the Lord Jesus is presented to us with a fourfold Name. Seeing that He appears for judgment, His Name as Faithful and True stands first, securing the absolute rectitude of His every judgment act. Next comes the Name that no man knows but Himself. This Name, though unknown to us, signifies that there is in Him-true God and yet perfect Man-that which surpasses all creature apprehension. That being so, we are not surprised to read, How unsearchable are His judgments (Rom 11:33).

Thirdly, His Name is called, The Word of God. This is most significant. We read, The Word was God… All things were made by Him (Joh 1:1-3); so God has been expressed very really in creation. Again, in the same chapter, And the Word was made flesh, and dwelt among us, so that there might be a full declaration of the Father in grace and truth to us. But now neither creation nor redemption is involved but rather judgment. That in judging His Name should be called The Word of God, signifies that God will also be declared and made known in judgment-particularly in His righteousness and holiness, without a doubt. Thought is expressed in word. The Lord Jesus is the expression of the Divine thought in all three connections.

Lastly, His Name, King of kings and Lord of lords, is written on His vesture; that is, externally, where every eye may see it. It is also on His thigh; internally, in the place of His secret strength. It is hardly an eternal designation like the others, for it could hardly be assumed until kings and lords came into existence as created by Him. Still it will be of the first importance in His glorious appearing. Kings are earthly potentates, whereas lords, we think, would-cover heavenly as well as earthly dignitaries. In His appearing the Lord Jesus comes forth to subdue all things unto Himself (Php 3:21). The many crowns, of which verse Rev 19:12 speaks, being kingly diadems, are in keeping with this.

We have before us, then, the coming of our Lord Jesus Christ with all His saints (1Th 3:13). In our passage we have the armies which were in heaven, representing the saints in a symbolic way. They ride upon white horses too, for the time is being ushered in when the saints shall judge the world. Their fine linen raiment, white and clean, identifies them with the wife of the Lamb, who was similarly adorned. The righteousnesses of the saints will be their adorning in the inside place when the marriage of the Lamb is celebrated. It will adorn them in the outside place also, when they are displayed to a wondering world with Christ in His glory.

It will be good at this point to read again Rev 16:13-16. At Armageddon the kings of the earth and of the whole world are gathered together to the battle of that great day of God Almighty. The armies of the earth gather to battle, but the armies of heaven have not to inflict one stroke. The decisive blow proceeds out of the mouth of their glorious Leader, like the stroke of a sharp sword. No man can stand before the incisive word that proceeds from the mouth of the Word of God. By the might of His word all creation came into being. By the might of His word this warrior judgment will be inflicted. But redemption, which lies between these two, was not thus accomplished. No wonder-working word brought this to pass; nothing short of His own death and resurrection achieved it.

He was clothed in a vesture dipped in blood. But this, we judge, does not allude to the blood of His cross, but rather to what is predicted in Isa 63:1-6, where His work of judgment is foreseen. When reading in the synagogue at Nazareth, the Lord Jesus closed the book before reaching the day of vengeance of our God. In chapter 63 we have the words, the day of vengeance is in Mine heart, and blood-that of His foes-is sprinkled upon His garments, when He treads the winepress alone. This is a work of judgment, as we saw when considering the end of Rev 16:1-21. The overthrow of men in their pride is to inaugurate a period when the nations are to be ruled with a rod of iron.

The eyes of John are now directed to an angel, who stands in the sun, a symbol setting forth supreme power. The clash between the might of proud men and the Christ, appearing in His glory, is about to take place. There is no doubt as to the issue. The call of the angel to the fowls of heaven declares it in no uncertain terms. There may be kings and captains and mighty men and horses, but all of them will be but food for vultures. We may adopt the words of one of our poets, and give them a meaning beyond his thoughts.

The tumult and the shouting dies,

The captains and the kings depart.

Human pride and violence rise to their climax and are brought low. The leaders, who looked so imposing, depart to their doom.

In vision John sees the kings of the earth and their armies gathered together under the beast for the express purpose of making war against God, as represented by the heavenly Christ and His army. That mortal men, even in combination, should for one moment contemplate fighting against God might have seemed to us incredible not so long ago. We have lived however to see a day when the marvellous discoveries and inventions of men have so inflated them and turned their heads that not a few are imbued with just that spirit. Some years ago a Russian revolutionary leader boasted that, having disposed of Tsar and earthly authorities, they would deal with the Lord God in due time. So far had he travelled on the mental road which belittles God and glorifies man.

Verse Rev 19:19, then, gives us the climax of this spirit. Verses Rev 19:20-21 indicate the completeness of its overthrow. The two men in whom it had found its fullest expression are singled out for condign punishment of a most extraordinary kind. In the Babylon of Rev 17:1-18 and Rev 18:1-24 full-blown corruption was seen. In the beast, described in Rev 13:1-18, violence comes to a head. The times of the Gentiles finish with him, even as they began with the tyrant, Nebuchadnezzar. The false prophet we identify with the one our Lord predicted, saying, I am come in My Fathers Name, and ye receive Me not: if another shall come in his own name, him ye shall receive (Joh 5:43). He is the false Messiah, the idol or worthless shepherd, who will be raised up in the land, of whom Zec 11:15-17 speaks. An apostate Jew himself, he will be eagerly received by apostate Jews. On the political plane he will find it a paying proposition to play a secondary part to the great Gentile monarch, following the example of the Herodians, of whom we read in the Gospels.

Both these men are seized by the irresistible power of the Lord. No future day of judgment awaits them. Taken red-handed as leaders of the most violent, God-defying enterprise ever undertaken, they do not first pass into death-the dissolution of soul and body-but are flung direct into the burning lake. The language here, as throughout the book, is symbolic, no doubt, but it is terribly expressive of Gods judgment in its searching power. The very word translated brimstone, has in it the thought of divine fire. In Old Testament history two men were taken to heaven without passing through death. Here two men pass alive into hot damnation.

The mighty hosts, that follow the two, are men that have received the mark of the beast and supported his enormous wickedness. They do not immediately share his fate. They die, smitten by the all-conquering word of Him who is the Word of God, that they may await their judgment in the great day of which the next chapter speaks. Their cases will be tried in solemn session. The sin of the two leaders is so outrageous and open that summary judgment can righteously be inflicted. The principle of it is seen in 1Ti 5:24.

Fuente: F. B. Hole’s Old and New Testaments Commentary

The Marriage of the Lamb

Rev 19:1-10; Rev 21:1-27 and Rev 22:1-21

INTRODUCTORY WORDS

1. Old Testament analogies of the coming Marriage in the skies. It is not difficult to find, in both the Old and the New Testaments, delightful foreshadowings of the coming Heavenly nuptials.

(1) There is the first marriage in Eden. Eve was the bride typical of the Bride of Christ. Observe the following:

Adam was put to sleep; Christ was put to sleep.

Adam’s side was opened; Christ’s side was opened.

Eve was presented to Adam; The Bride will be presented to Christ.

Adam said, “Bone of my bones, and flesh of my flesh.” We are members of His body, His fleshy His bones.

Eve was taken out of the man; we are taken out of Christ.

Adam said, “Therefore shall a man leave his father and his mother, and shall cleave unto his wife”; Christ said, “There is no man that hath left * * father, or mother, * * for My sake, and the Gospel’s, but he shall receive an hundredfold * *.”

(2) The marriage of Isaac and Rebekah:

Abraham sought a bride for Isaac; God seeks a Bride for His Son.

The aged servant of Damascus who had charge of all of Abraham’s goods went to search for Isaac’s bride; the Holy Spirit is seeking out Christ’s Bride.

Rebekah left her home to travel over the desert sands with Abraham’s servant; we have left all to travel over the earth’s sands with the Holy Spirit (Paracletos) at our side.

The servant talked of Isaac; The Spirit talks of Christ.

Isaac went out to Lahairoi to wait Rebekah’s coming; Christ will come adown the skies to the place of meeting (Lahairoi), to meet His Bride.

(3) In the New Testament there is:

In Mat 22:1-46, the marriage of the King’s Son.

In Mat 25:1-46, the midnight cry, “Behold, the Bridegroom cometh.”

In Rev 19:1-21, the “Marriage of the Lamb is come.”

2. The greatest Old Testament marriage scene is the one in Psa 45:1-17.

(1) There is the description of the Kingly Bridegroom.

The King is described as fairer than the children of men. Grace is poured into His lips. He is God blessed forever.

Then comes a picture of the King going forth to war. His sword is upon His thigh. He is now the Most Mighty crowned with glory and honor, and riding prosperously, because of truth and meekness and righteousness. His right hand teaches Him terrible things, because His arrows are sharp in the heart of the King’s enemies.

Now we are ushered into the vision of the King’s throne. “Thy throne, O God, is for ever and ever: the sceptre of Thy Kingdom is a right sceptre.” These words refer to Christ as He returns the second time to reign upon the earth (Heb 1:8-9).

Next we hear the announcement of the King’s glory and joy, of His ivory palaces, with these words following: “Kings’ daughters were among Thy honourable women; upon Thy right hand did stand the Queen in gold of ophir.”

The Marriage is over, the Queen is crowned and stands with the King. The honorable women, the King’s daughter, the daughter of Tyre, and many others are gathered round.

I. A TIME OF MASTERFUL PRAISE (Rev 19:5-6)

How the words ring out! “And a Voice came out of the throne, saying, Praise our God, all ye His servants, and ye that fear Him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to Him.”

We remember how Christ once said, “Ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.” There will be a joy full of glory. There are many things that will make up the exceeding gladness of that hour.

We shall see Him whom we have loved and served-see Him in all of His power and might. We will shout for joy as we look upon His face.

We shall see our own loved ones in Christ, whom we had for once, but lost the while. That will be a joy unspeakable.

We shall see those whom we led to Christ in the days of our earthly sojourn. They will be our joy and crown of rejoicing.

We shall see the Triune God in all His splendor, the omnipotent God. Once more our hearts will leap with joy.

We shall see much, but not all that God has prepared for those who love Him, and sound forth our song of gladness.

II. THE MARRIAGE OF THE LAMB HAS COME (Rev 19:7)

1. “The Marriage of the Lamb is come.” Is this the Lamb of whom John the Baptist cried, “Behold the Lamb of God, which taketh away the sin of the world”?

Yes, this is He. What then? Our minds go back to His Cross once again. The Lamb slain is He who now is about to be married. Once, at the end of the age, He was offered; once, when the fullness of time had come, He was slain.

During Christ’s journeying toward the Cross, He often spoke of the “hour.” and the “time” in which He was to die.

“His hour was not yet come” (Joh 7:30; Joh 8:20).

“Mine hour is not yet come” (Joh 2:4).

“When Jesus knew that His hour was come” (Joh 13:1).

“That, if it were possible the hour might pass” (Mar 14:25).

“The hour is at hand, and the Son of Man is betrayed into the hands of sinners” (Mat 26:45).

“This is your hour, and the power of darkness” (Luk 22:53).

Now another hour has come. It is the hour of the Marriage. The expression, “The Marriage of the Lamb is come,” certainly suggests that the great event toward which the Lord steadily marched has now arrived. He is glad, and He wants us to be glad with Him. He is seeing the fruitage of His work as the sacrificial Lamb, therefore we read “The Marriage of the Lamb is come.” Thus the Marriage and the Cross are two great and separate events, which are, however, indissolubly linked. The one is the glorious consummation of the other,

2. His Wife hath made Herself ready. She did not, by any means, furnish all of the lovely raiment with which she is now clothing herself. She is clothed in the garments of His righteousness. That is, however, not all of her beautiful raiment.

Her garments include her own righteous acts as she, in the days of her pilgrimage, served her Lord. These are a part of her trousseau. How wonderful that the Bridegroom delights in the righteous acts of the Bride.

III. ANOTHER BLESSED (Rev 19:9)

1. There are many “blesseds” which have been given to saints. Here are a few of them:

“Blessed are the pure in heart.”

“Blessed are the merciful.”

“Blessed are the meek.”

“Blessed are the peacemakers.”

“Blessed are the poor in spirit.”

“Blessed are the persecuted.”

“Blessed are they that mourn.”

“Blessed are they that do His commandments.”

“Blessed are they that trust in Him.”

“Blessed are they that keep His Testimonies.”

Many other “blesseds” might be added. But these suffice to cover a wide realm of grace.

2. Blessed are they which are called unto the Marriage supper of the Lamb. John was so enraptured with the Marriage scene, that the angel had to cry “Write!” He was to tell us that the Marriage was not all. There was also the Marriage Supper. It is indeed something over which to rejoice-“the Marriage,” “the Wife,” the Wife’s raiment. These were for the while the center of attraction. Now that the Marriage is consummated, however, the Marriage Supper has come, and the invited guests are called “blessed” because they are invited to attend so great and magnificent a gathering.

3. The Marriage Supper. Some of us have enjoyed a few of these on earth. They have been happy hours. We felt thankful to be among the invited guests. Now, however, is the great climax of all weddings-“The Marriage Supper of the Lamb.” Blessed are the called.

Christ has already been happy to come and take up His abode with us, and He has gladly supped with us in the days of our pilgrimage. The Father, too, has come in to abide with us. Now we are invited to sup with Christ and with the Father in the skies.

IV. AFTER THE MARRIAGE-THE LAMB’S WIFE (Rev 21:10)

1. John, in vision, was carried away from the scenes of the Marriage and of the Marriage Supper. The angel said, “Come hither, I will shew thee the Bride, the Lamb’s Wife.”

In order to get the vision, the angel carried John away in the spirit to a great and high mountain. From that advantageous position John saw the Bride.

To us, all of this is most significant. We do not take it that the City John saw was Christ’s Bride. We do take it that the City was the Home of the Bride.

2. Are we not interested in coming things? Do we not delight in seeing the things which God hath in store for us who believe? Do we not rejoice in the certainties of our future rest?

To many, Heaven, and Home, and “forever with the Lord,” may be of small value; to us it is our joy and rejoicing. Indeed, we all should live looking for the Blessed Hope and the glorious Appearing of our Lord and Saviour, Jesus Christ. The “many mansions” awaiting us are real, and the Word is true, or else He would not have told us.

V. THE NEW JERUSALEM (Rev 21:2; Rev 21:10-14)

1. The Mew Jerusalem as in contrast to the Old Jerusalem. The old Jerusalem is located in Palestine. It will be the city of the King, when Christ returns to earth. From it Christ will rule and reign over all the earth. It will be the center from which the Law will go forth, and to which the nations of the earth will send their representatives, year by year to worship the Lord of Hosts. In that city the Man whose Name is the Branch, our own Christ will arise and build the Temple. It will be the joy of the whole earth.

2. The joys of the inhabitants of the New Jerusalem. God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain. Behold He will make all things new. The former things of earth will have passed away.

The throne of God and of the Lamb will be in that City, and His servants will serve Him. The one statement, “All things new” suffices us. The statement, “Former things are passed away” is enough.

VI. THE CITY DESCRIBED (Rev 21:11-14)

1. The Light of the City. The City has the glory of God: and her light was like unto a stone most precious, even like jasper stone, clear as crystal. The fact is that the City will have no need of the sun, or of the stars, or of the moon, to give it light, for the Lord God giveth it light, and “the Lamb is the Light thereof.”

Blessed hour of undimmed glory! There shall be no night there. We remember how John’s Gospel says, “In Him was life; and the life was the light of men.” Again it says, “That was the True Light, which lighteth every man that cometh into the world.” John’s Epistle adds: “God is light, and in Him is no darkness at all.”

2. The walls of the City. Its wall was “great and high.” The foundations of the wall were also great and high. They were garnished with all manner of precious stones. The first was jasper, then sapphire, then a chalcedony; then an emerald, sardonyx, sardius, chrysolyte; beryl; a topaz; a chrysoprasus; a jacinth; and an amethyst.

The City had twelve gates, made of pearl. Each gate was a several pearl. Beauty, magnificence, and value, as men count value. None of it can be estimated. It is past human calculation. The City is real, the foundations are real, the wall is real-all is real, and we shall really be there.

VII. THE SIZE OF THE CITY (Rev 21:15-17)

1. It lies foursquare. Its length, Its breadth, and its height are equal. This is a marvelous revelation. No such city has ever been known to men. New York City may be proud of its skyscrapers, but they are not worthy of note by the side of this City.

2. Its dimensions. It is twelve thousand furlongs (Rev 21:16), that is, one thousand and five hundred miles long, and the same in width and height. On this earth that City would lie, east and west, from New York City to Omaha; and from north to south, from the Great Lakes to Miami, Florida.

3. A few other salient features. (1) There is a river of water of life clear as crystal, proceeding out of the throne of God and of the Lamb. Wet water? Certainly, there is no other kind.

(2) The streets of the city are of gold, pure gold, transparent gold. And the streets will run throughout the length and breadth of the City.

(3) In the midst of the street will be fruit trees; and on either side of the river, will be fruit trees. They will bear twelve manner of fruit, and yield their fruit every month.

(4) In the city there shall be no curse. And in no wise anything that defileth, or worketh abomination, or a lie, will enter into it; but they whose names are in the Lamb’s Book of Life.

AN ILLUSTRATION

The New Jerusalem! How wonderful it all will be-His and ours.

Visiting his native town of Kirriemuir, Sir James Barrie told a very lovely story. He had been calling, he said, on the most gracious lady in the land. She was then celebrating her third birthday. It was the little Princess Margaret, younger daughter of the Duke of York, now King George VI. She was looking with delight at one of her gifts-a tea table, with two painted flowerpots on it, each about the size of a thimble. “Is that really yours?” asked Sir James. With the sweetest smile she answered at once, “It is yours and mine.”

Fuente: Neighbour’s Wells of Living Water

Rev 19:1. For several verses the vision will show the heavenly hosts rejoicing together over the victory that has been won over Babylon by the work of the Reformation. Alleluia means “praise ye the Lord,” and the exclamation is made in view of His great works. Salvation is to be ascribed to the Lord because no other has the power to save, and for that reason we should give all honor to Him and acknowledge that all power belongs to Him.

Rev 19:2. The great voice is still speaking and acknowledging the righteousnes of God’s judgments. Those acknowledgements are general and now they will become specific. Judged the great whore refers to the overthrow of Babylon which was accomplished by the Reformation. Hath avenged the blood of his servants. This fulfilled the promise made to the souls under the altar (Rev 6:11).

Comments by Foy E. Wallace

Verses 1-21.

XII

THE VISION OF VICTORY

(Chapter 19)

There is a striking analogy between these scenes of the church emerging in victory from the period of persecution, described by John in this nineteenth chapter, and the deliverance of Israel from Babylonian exile, described by Ezekiel in the closing section of his prophecy from the thirty-sixth to the thirty-ninth chapters.

The nation of Israel was comforted, and their release was described in terms of a figurative resurrection; and the return to their homeland was pictured as a “new heaven and a new earth.” (Isa 66:22) The closing chapters of Revelation from chapter nineteen to twenty-two follow the course of Ezekiel’s apocalypse of Israel returning from the seventy years of exile, but here the church was seen emerging from the period of persecution. The symbols are similar, and the parallel is evident.

Verses 1-2.

(1) The heavenly acapella chorus–Rev 19:1-6.

The great castrophe of Revelation, the fall of symbolic Babylon, Jerusalem, also called Sodom and Egypt, bringing an end to Judaism, was envisioned as having occurred. The harps and harpers ceased, giving place to a great voice of much people rejoicing over the vindication of divine justice, in answer to the cry of the souls of the slain under the altar, who as a martyred host responded in the alleluia (hallelujah) of the heavenly chorus.

The word alleluia, in verse one, meant praise ye the Lord. In this equivalent it is used first in Psa 104:35; thereafter it is used repeatedly to introduce and end the chapters in the Psalms. The word alleluia itself is used only in Rev 19:1 Rev 19:3-4 Rev 19:6, which lends special significance to the chorus of the heavenly multitude praising God for Salvation from enemies, and righteous judgments on Jerusalem; and for avenging the blood of the martyrs. This was the reason for the ascription of special praise, as indicated in verse two.

Fuente: Combined Bible Commentary

Rev 19:1. The heavenly hosts are the first to sing. Their keynote is Hallelujah, a word meaning Praise the Lord, and found in the New Testament only here and in Rev 19:3-4; Rev 19:6 of this chapter. So in one song of heaven which has no termination closes the Book of Psalms, that great book of the wars of the Lord, when the wars have ceased for ever (comp. Neale and Littledale on Psalms 150).

Fuente: A Popular Commentary on the New Testament

Section 3. (Rev 19:1-10.)

The Marriage of the Lamb.

The harlot is now judged. The judgment of the whole earth is at hand. Before it comes, we are permitted a brief vision of heavenly things, and to see the heirs of the kingdom now ready to be established in their place with Him who is about to be revealed. A voice sounds from the throne: Give praise to our God, all ye His servants -ye that fear Him, small and great.” It is not, of course, a simple exhortation to what in heaven can need no prompting, but a preparation of hearts for that which shall furnish fresh material for it. The response of the multitude shows what it is: “Halleluiah! for the Lord our God, the Almighty, reigneth.” The power that was always His, He is now going to put forth. Judgment is to return to righteousness. Man’s day is at an end, with all the confusion that his will has wrought. The day of the Lord is come, to abase that which is high and exalt that which is low, and restore the foundations of truth and righteousness.

The false church, that would have antedated the day of power, and reigned without her Lord, has been already dealt with; and now the way is clear to display the true Bride. “The marriage of the Lamb is come, and His wife hath made herself ready.” But the Church has been some time since caught up to meet the Lord: how is it that only now she is “ready”? In the application of the blood of Christ, and the reception of the best robe, fit for the Father’s house assuredly, if any could be, she was then quite ready. Likeness to her Lord was completed when the glorified bodies of the saints were assumed, and they were caught up to meet Him in the air. The eyes from which nothing could be hid have already looked upon her, and pronounced her faultless: “Thou art all fair, My love: there is no spot in thee.” What, then, can be wanting to hinder the marriage? A matter of divine government, not of divine acceptance; and this is the book of divine government. Earth’s history has to be rehearsed, the account given, the verdict rendered, as to all “deeds done in the body.” Every question that could be raised must find its settlement: the light must penetrate through and through, and leave no part dark. We must enter eternity with lessons all learnt, and God fully glorified about the whole course of our history.

What follows explains fully this matter of readiness: “And it was given unto her that she should array herself in fine linen, bright and pure; for the fine linen is the righteous acts of the saints.” We see by the language that it is grace that is manifest in this award. We learn by a verse in the last chapter how grace has manifested itself: “Blessed are they that have washed their robes (R.V.), that they may have right to the tree of life, and enter in through the gates into the city.” But what could wash deeds already done? Plainly no reformation, no “water-washing by the Word” (Eph 5:26). The deed done cannot be undone; and no well-doing for the future can blot out the record of it. What, then, can wash such garments? Revelation itself, though speaking of another company, has already given us the knowledge of this: “They have washed their robes, and made them white in the blood of the Lamb” (Rev 7:14). Thus the value of that precious blood is found with us to the end of time, and in how many ways of various blessing!

It is not, then, the best robe for the Father’s house: that robe never needs washing. It is for the kingdom, for the world, in the governmental ways of God with men, that this fine linen is granted to the saints. Yet they take their place in it at the marriage supper of the Lamb; for Christ’s love it is that satisfies itself with the recognition and reward of all that has been done for love of Him. This is what finds reward; and thus the hireling principle is set aside.

“And he saith unto me, Write, Blessed are they that are bidden to the marriage supper of the Lamb!” Blessed indeed are they that are bidden now! Alas, they may despise the invitation. But how blessed are they who, when that day comes, are found among the bidden ones! I leave for the present the question of who exactly make up the company of those that form the Bride; but the Bride assuredly sits at the marriage supper, and the plural here is what one could alone expect in such an exclamation as this. There seems, therefore, no ground in such an expression for distinguishing separate companies as the Bride and the “friends of the Bridegroom.” The latter expression is used by the Baptist in a very different application, as assuredly he had no thought of any bride save Israel.

“And he said unto me, These are the true words of God.” Of such blessedness, it would seem, even the heart of the apostle needed confirmation. Then, as if overcome by the rapture of the vision, “I fell down at his feet,” says John, “to worship him. And he saith unto me, See thou do it not: I am a fellow-servant with thee and with thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.”

All prophecy owns thus and honors Jesus as its subject. All that own Him the highest only, the most earnestly refuse other honor than that of being servants together of His will and grace. How our hearts need to be enlarged to take in His supreme glory! and how ready are we in some way, if not in this, to share the glory which is His alone with some creature merely! Rome’s coarse forms of worship to saints and angels is only a grosser form of what we are often doing, and for which rebuke will in some way come; for God is jealous of any impairment of His rights, and we of necessity put ourselves in opposition to the whole course of nature as we derogate from these. “Little children, keep yourselves from idols.”

Fuente: Grant’s Numerical Bible Notes and Commentary

THE SEVEN DOOMS CONTINUED

Continuing the last lesson we begin this with what we have come to recognize as the Parenthesis (Rev 19:1-10), and which in this case is composed simply of four alleluiahs. Two are retrospective and refer to the fall of Babylon, and two are prospective, touching on the marriage supper of the lamb and the inauguration of the kingdom. The Lambs wife (Rev 19:7) is the bride (Rev 21:9) or the church, identified with the heavenly Jerusalem (Heb 12:22-23), and is to be distinguished from Israel, the adulterous and repudiated wife of Jehovah yet to be restored (Isa 54:1-10; Hos 2:1-7), who is identified with life on the earth (Hos 2:23). A forgiven and restored wife could not be called either a virgin (2Co 11:2-3) or a bride.

The consummation of this seven covers the remainder of the lesson (Rev 19:11 to Rev 20:15), the first event being the coming of the Lord in glory (Rev 19:11-16). We have seen Him as already come for His church which has been caught up to meet Him in the air, but this vision is that of His departure out of heaven with His church and His holy angels preparatory to the judgment on the Gentile world-power headed up in the beast (Dan 2:34-35). The day of the Lord, of which the Old Testament prophets speak, now begins. The second event in this period is the battle of Armageddon (Rev 19:17-19, compare Rev 16:14). Armageddon refers to the hill and valley of Megiddo, west of the Jordan in the plain of Jezreel. At this place the Lord will deliver the Jewish remnant besieged by the Gentile world-power under the beast (compare Rev 16:13-16; Zec 12:1-9).

The third event is the doom of the beast and the false prophet (chap. 20). For the prophetic history of the beast compare Dan 7:24-26; Dan 9:27; Mat 24:15, and 2Th 2:4-8. The false prophet has been previously referred to as the ecclesiastical head of the federated empire as the beast is the political head, and some would identify in him the Antichrist of 1 John 4, and other Scriptures. The fourth event is the doom of the kings (Rev. 20:21). The fifth is the binding of Satan during the Millennium (Rev 20:1-3). The sixth, the first resurrection and the millennial age (Rev 20:4-6). The thrones and they that sat upon them represent the raised and glorified saints in their capacity as judging and reigning (compare

Mat 19:28, 1Co 6:2; Rev 3:21). The souls of them that were beheaded are the martyrs of the Tribulation period united to the church in Millennial glory. The thousand years is the Millennial period intervening between the first and second resurrection (Luk 14:13-14; Joh 5:29; 1Co 15:52).

The seventh event is the loosing of Satan at the close of the Millenium and the doom of Gog and Magog (Rev 20:7-9). Here Satan is again seen (this time in his own person) at the head of a final effort to overthrow the kingdom of God on earth. In the Millennial age sin still will be in the hearts of men except as they are regenerated, and Satan will find good soil to work in when his liberty is restored. The identity of Gog and Magog is not revealed, but their purpose is clearly indicated in Rev 20:9. The eighth event is the doom of Satan (Rev 20:10) who, being cast into the lake of fire and brimstone, is not to be conceived of as then reigning in hell. This idea, borrowed from Milton, is not in the Bible. The ninth event is the doom of the unbelieving dead and the last judgment (Rev 20:11-15). The dead in this case exclude all the redeemed at least up until the translation of the church, who have been in glory with God during the thousand years. But they include all the wicked dead from the beginning of the race until the end of the world, for this is the last judgment.

Note the distinction between books and another book. The wicked and unbelieving have always chosen to be justified by their deeds rather than by faith in Christ, and the books represent the record of those deeds. The outcome (Rev 20:15) shows the fallacy of their trust for the deeds of none were sufficient to justify. Only those found written in the book of life are saved.

There are three great judgments of mankind to be noted: (1) That of believers when Christ comes for His church (1Co 5:10) when not their salvation, but their rewards in glory are to be determined; (2) that of the living Gentile nations on the earth at the beginning of the Day of the Lord (Mat 25:32), with which is closely connected the judgment of Israel (Eze 20:37); and (3) this last judgment with which the history of the present earth ends. The second death and the lake of fire are identical terms (Rev 20:14) and are used of the eternal state of the wicked. It is second relatively to the preceding death of the wicked in unbelief and rejection of God; their eternal state is one of eternal death (i.e., separation from God) in sin (Joh 8:21; Joh 8:24). That the second death is not annihilation is shown by a comparison of Rev 19:20 with 20:10, for after one thousand years in the lake of fire the beast and false prophet are still there, undestroyed.

QUESTIONS

1. Describe the Alleluias,

2. Distinguish between the wife of the Lamb and the wife of Jehovah.

3. Name the nine events in their order listed under the head, The Seven Dooms Continued.

4. Give the history of Armageddon.

5. Describe and distinguish the last judgment.

6. Define the second death.

7. What proves that it is not annihilation?

Fuente: James Gray’s Concise Bible Commentary

Note here, That the first which sing this song of thanksgiving for Babylon’s destruction are glorified saints, called here much people in heaven; and they are said to sing with a great voice, expressing thereby their united zeal and fervent affection in this duty of thanksgiving, and they begin their song with an Hebrew word, Alleluia, which is a word of excitation, and signifies, laud ye in the Lord.

Some think that hereby the Christian church do invite the Jews or Hebrews to join with them in praising God, and that after Babylon’s overthrow Christ shall be solemnly praised, as by the Gentile so by the Jewish church; the tenor of their song is much the same with that which we had before, Rev 7:10 to wit,

Salvation, or deliverance from all evils, spiritual and temporal, (particularly from those which the church suffered under Babylon’s tyranny,) and glory, honour, and power, be ascribed unto the Lord our God, and to him alone, who is the author of all good, and hath manifested his great power in destroying our enemies.

Learn hence, 1. That the church’s salvation is entirely from God, and the special effect of his divine power.

2. That to him, upon that account, all possible honour and glory is due, as having shown himself his people’s God: Salvation, and glory, and honour, and power, be unto the Lord our God.

Fuente: Expository Notes with Practical Observations on the New Testament

While those who had profitted because of Babylon’s extravagant wickedness mourned their loss, God’s servants rejoiced in the Lord’s conquest. (Compare 18:20) The word translated “Alleluia” is found only in this chapter in the New Testament and means, “Praise the Lord.” It is shouted by a great multitude, which we assume to be the victorious saints. The harlot’s two greatest sins were the leading of others into evil and shedding the blood of God’s people. It is, therefore, right and just for her to be judged. The multitude repeats its praise for the Lord as the smoke of Babylon rises forever. The continually rising smoke shows the finality of God’s judgment. The harlot will never rise to disturb God’s people again.

Fuente: Gary Hampton Commentary on Selected Books

Rev 19:1-3. And after these things After this affecting representation of the certain destruction of Babylon, as the seat of the antichristian kingdom; I heard a great voice of much people in heaven A great chorus, who, with united voices, began to praise God on the occasion, saying, Alleluia That is, Praise ye Jehovah, or, He that is, and was, and is to come; a title which, of all others, is the most peculiar to the everlasting God. Salvation, glory, honour, and power be ascribed unto the Lord our God To whom only they belong. The salvation spoken of is opposed to the destruction which the great whore had brought upon the earth: his power and his glory appear from the judgment executed on her, and from the setting up of his kingdom to endure through all ages. For true and righteous are his judgments His judgments show him to be righteous, true, and faithful; for he hath judged the great whore His punishment of mystical Babylon, for her pride, superstition, and idolatry, declares his righteousness; and his truth and faithfulness to his promises are illustriously manifested in his avenging the blood of his servants on her, who so cruelly put them to death for their faith in his word and constancy in his religion. And again they said, Alleluia With their hearts inflamed with gratitude and joy. And her smoke rose up , rises up, for they seem to be the words of the same heavenly chorus which praised in the preceding language. As if they had said, Let our God be glorified, who in this last judgment hath put an end to this persecuting power for ever. It shall not henceforth, as formerly, rise up again to afflict his saints. This city shall lie waste from generation to generation, never to be restored. Mr. Daubuz observes: The two alleluias in this part of the hymn correspond to the messages of the two angels, one of which proclaims the fall of Babylon, and the other shows its destruction to be perpetual. The expression, her smoke rose up, &c., intimated that Rome should be made as signal a monument of divine vengeance as Sodom and Gomorrah had been. It is taken from Isa 34:9-10, where by Edom the Jews understand Rome; and in the genuine editions of the Chaldee paraphrase it is, And the rivers of Rome shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch: it shall not be quenched night nor day: the smoke shall go up for ever. And this tradition of the rabbins may receive some confirmation from this verse. Indeed, such an event must appear the more probable, when we consider that the adjacent countries are known to be of a sulphurous and bituminous soil: and that even at Rome there have been eruptions of subterraneous fire, which have consumed several buildings, according to Dion, (lib. 66.,) on one occasion, even a considerable part of Rome; so that the fuel seems to be prepared, and to wait only for the breath of the Lord to kindle it.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Revelation Chapter 19

Rev 19:2 clearly shews the aspect in which she is judged-the great whore who corrupted; and God avenges the blood of His servants. This judgment of Rome is the great joy of heaven. Hallelujah and salvation are sung. The elders and four living creatures fall down and worship, and the voice of the multitude proclaims the bringing in of the marriage of the Lamb, when the false woman is set aside. Till then, though espoused, the assembly was not thus actually united in the heavenly marriage of the Lamb. Still there was no greater event could be than a judgment of Rome. No doubt the beast had to be destroyed. Power, when God gave it scope, would soon do that, But here the old corruptress and persecutor was set aside for ever. Heaven is full of joy. There is no celebration of joy like this in the Revelation.

The rest of the book is simple and clear enough, for the mystery of God is closed. I do not myself attach any importance to the distinction, as a class, of those called to partake of the joy of that day. It means, I believe, just that, according to the parable of the marriage of the kings son, the guests are those who have share in the marriage joy. But several points have to be noticed: God in power has come in to set up His reign.

The true though not yet the open seat of the power of evil has been judged and destroyed. Two characters of evil, falsehood or deceitful corruption and violence have existed since Satan himself began his career, false in himself, he was a murderer to others. The mystery of iniquity contained both, though hiding the latter and using others for it. Still she was characterised by corruption and what was false. Direct violence was in the hands of the beast. The destruction of that would, no doubt, relieve the earth of oppression; but for heaven and all that was heavenly minded, the destruction of this Christ-dishonouring, soul-enslaving, and soul-debasing corruption, was joy and gladness, and the witness that divine power had come in. It had set aside the worst evil, the corrupting what was Gods, under pretense of being what Christ had purchased for Himself, the one precious object of His especial love. They sing Hallelujah! for the Lord God Omnipotent reigneth!

This was to make way for the introduction of what was His own-the manifest power of His Christ. But, before that, the assembly must have her place of association with Him in that-must have Himself: the marriage of the Lamb is come. Till the evil woman had been set aside, this could not be. This is the character of heavenly joy and redemption by which we are brought into it. Man on earth is first good, then yielding to temptation. Redemption supposes first evil, and even slavery to it, but then deliverance from it and our being set beyond it, God having taken to Him His power. The assembly is presented to Christ without spot or wrinkle or any such thing, cleansed and white, suited to Christ. The apostle was disposed, in sight of all this blessedness, to fall down and worship him who had revealed it. His mind was thrown into devotion by these scenes. Its immediate object was the heavenly messenger, and he turns to bow to him, but is forbidden. He was a fellow-servant, and the same to all who had the testimony of Jesus; for the spirit of prophecy, we are told, is the testimony of Jesus. The testimony not to worship intermediate beings is the last warning left to a declining assembly, as, so to speak, one of the first (in Colossians).

We now arrive at the great announcement of the coming of Christ in power. Heaven, which had been opened on Jesus and to Stephen, now opens for Jesus as King of kings and Lord of lords. Holy and true He had been known by faith, and the faithful and true Witness. The last He is now; not as witness, but in judgment, save as judgment itself is the witness of His faithfulness and truth. The characters in which He appears are plain but all-important. It is first in general judgment but in the form of war, not what we may call sessional judgment, but overcoming power. Sessional judgment is in chapter 20 from verse 4. His eyes have the piercingness of divine judgment. He had many crowns, witness of His various and universal dominion. But, though thus revealed as man, He had a glory none could penetrate into; [17] of which He had the conscious power, but which was not revealed. He was the avenger – His garment was dipped in blood. All characterised Him, we may note here, according to that in which He is manifested by the judgment itself It was the Revealer, the Word of God-His eternal character-what He was before creation; now making it good in judgment.

The armies in heaven had not garments dipped in blood. They were triumphant; they followed Him in His triumph, pure and perfect, His chosen, called, and faithful ones. The vengeance of Idumea was not their part, though they share His victory over the beast. The vengeance in Edom had a more earthly character, and is connected more with Judah. The Assyrian is there (see Psa 83:1-18), not the beast. The beast and the false prophet are destroyed by Him as coming from heaven. He smites the nations with the rod of His mouth, He rules them with a rod of iron: this the saints will have with Him. (Rev 2:26, Psa 27:1-14.) He treads the wine-press too.[18] This is the part that is more earthly, as Isa 63:1-19 shews. So He that sits on the cloud thrusts in His sickle on the earth. It was an angel who cast the grapes into the wine-press, and the wine-press was trodden [19] -it is not said, as by one sitting on the cloud. The character of the judgment of the beast and the false prophet is heavenly-it is the Word of God, the Lord from heaven; the wine-press is earthly. He is publicly, officially, and intrinsically King of kings, and Lord of lords. The beast and the false prophet are cast alive into the lake of fire: this was a present final judgment-the rest were judicially slain. The final judgment of these deceived ones is not said to take place here. Satan is not yet cast into the lake of fire, but into the bottomless pit, where the legion of devils besought the Lord they might not be sent. He is bound there so as not to deceive the nations for a thousand years. There will be no seduction by Satan during the thousand years.

Footnotes for Revelation Chapter 19

17: So it was as to His Person and service. No one knew the Son but the Father. It was the secret of His rejection. He was that, and so necessarily such in the world. But the world under Satans influence would not have that. In His humiliation His divine glory was maintained in the unsounded depths of His Person. Now He is revealed in glory; but there ever remained what none could search or penetrate into-His own Person and nature. His revealed name was the Word of God. As revealing God in grace or power so as to make Him known, we know Him. But His Person as Son always remains unsearchable. His name is written, so that we know it is unknowable-not unknown but unknowable. But He made good now the character and requirements of God in respect of men-what they ought to be with God, and what God was to them in their natural relationship, revealed in respect of their responsibility. Judgment refers to these, and to ourselves.

18: This too He does alone- not that the saints may not be with Him as His cortege, so to speak, but the execution of judgment is His. In Isaiah it is only said that of the people none were with Him. In sessional judgment, judgment is given to them.

19: I have already stated that the harvest is discriminative judgment: there is wheat for the garner. The wine-press is vengeance, righteous vengeance.

Fuente: John Darby’s Synopsis of the New Testament

Salvation belongeth to our God. Babylons strong citadel consisted in priestly intervention and the dogma of salvation by human works. Now that she is fallen, this transparent sophistry has been unearthed and exposed, and the sublime, radical truth that God alone can save, and we must go to Him and not to the priests, has been vindicated, and is now proclaimed to all the world. God has executed judgment against the great harlot, the corrupter of the worlds religion, and executed condign punishment for the martyrdom of all His saints.

3. The smoke of her torment symbolizes her punishment. The period of its duration is co-eternal with the existence of God. Hence the silly sophistry of Universalism, Restorationism, and all other dogmata, proposing to find a terminus to hell-torment.

4. We find Amen and Hallelujah are the battle-shouts which everywhere ring along the triumphant phalanx of Immanuels army. These are Hebrew words, which never have been translated into any of the innumerable languages into which the Bible has been translated. Just as they are, they have been transferred into more than one hundred languages. A ship was under sail on the Pacific Ocean, carrying a Hindu and a New Zealander. The latter is a convert of the Salvation Army, and the former of Bishop Taylors missionaries. They are in prayer. The Hindu receives a landslide from the heavenly country, and shouts aloud, Hallelujah! The New Zealander shouts back, Amen! Neither knows a word of the others language. Anon they reciprocate, Hallelujah! Amen! Soon the strangers mutually embrace.

5, 6. Heaven and earth are ringing out their mighty shouts of victory because Babylon is fallen. Oh, how she hath populated hell with her deluded millions all these ages!

MARRIAGE SOLEMNIZATION

At last the long-anticipated nuptials of Christ and His bride are now to be celebrated. False claimants must be disposed of before the bride can be truly received into heavenly wedlock. Babylon has vociferated her claims around the world the last twelve hundred and sixty years. Since her fatal catastrophe, the voice of a rival has not resounded in terrestrial air. Hence an important preparation for the nuptials has transpired on earth, sweeping every rival from the field. But perhaps a still more important antecedent has transpired in heaven. Since the Lord descended and took away His bride from the oncoming tribulation, a very important adjustatory judgment has been going on among the members of the bridehood. Paul says the transfigured saints will differ either from the other in glory like the stars of the firmament. Jesus says: One shall rule five cities and another ten. Hence you see there will he an infinite diversity in the coming kingdom. 1Co 15:23 :

Each one shall rise in his own rank.

From these and many other Scriptures we find quite as vast a dissimilitude in the transfigured state as in the present. When our Lord descends on His royal throne to take the government of this world into hand, and rule it through the members of the glorified bridehood, all the participants of the coming administration will be perfectly adjusted, so the machinery of the new kingdom will move in perfect harmony. All this infinitesimal adjudication and adjustment, essential to the most perfect regulation of the bridehood, will take place upon the firmament, while tribulation tornadoes are desolating this world. How did His bride make herself ready? By the eternal abandonment of a perfect consecration, followed by that indefatigable faith which will die before it will doubt, and accompanied by an unfaltering obedience.

8. Because linen is free from contact with animals, it emblematizes entire sanctification. For the very opposite reason, wool typifies carnality. The Israelites were not allowed to wear garments mixed with wool and linen. This is a powerful lesson in favor of entire sanctification as the only possible way to have an unmixed experience, which is emblematically taught in to unmixed garment.

9. This unmixed garment is an absolute prerequisite to every one who would attend the marriage-supper of the Lamb. None but the participants of the gospel feast are invited to the marriage-supper. If you would attend that supper, you must be a member of the bridehood. You enter that bridehood in the experience of sanctification. Then and there your spirit is married to the Spirit of Christ. This must take place before the Lord comes to take up His bride, if you would ascend with Him.

The marriage here spoken of is that of transfigured humanity after the body has been raised from the dead, or translated, and reunited with the soul, never again to be separated. Reader, are you washed in the blood, robed, and ready for the marriage-supper?

Are all the saved members of the bridehood? Negatively do I opine. The parable of the ten virgins (Mat 25:1-13) confirms this conclusion. The English says, Our lamps have gone out; but the Greek says, Our lamps are going out; i.e., are burning low, and need replenishing with oil. Hence we see they are still virgins, and have their lamps burning, though low and feeble. The true solution is, they are all Christians. The wise have received a second work of grace i.e., been sanctified while the foolish, so called because they did not have their vessels fill with oil i.e., get sanctified like all other Christians who neglect sanctification, have much depreciated in the grace of regeneration. Consequently, they forfeited their place in the bridehood, the door being closed against them; but not their place in the kingdom, since they have not forfeited their virginity, neither have their lamps gone out. This scene transpires at the rapture, when the Lord comes and takes away His bride, leaving the unsanctified Christians to pass through the tribulation. Doubtless millions will be saved who have no qualifications for the offices of the bridehood. This explains the constant enthusiasm of the Apostle Paul to attain unto the resurrection which is out from among the dead; i.e., a special and extraordinary resurrection. Evidently, the degrees in the bridehood will be infinitesimal, according to the diversified gifts, graces, attainments, and qualifications of the members. We should all emulate Paul and other apostolical saints in their irrepressible enthusiasm, not simply for a place in the bridehood, but for pre-eminence in the same. We see the constant scramble for offices in the petty governments of the present age. Oh, the wonderful honors and emoluments which await the members of the bridehood in the coming kingdom, when our glorious King will rule the whole world through the instrumentality of His transfigured saints! Reader, be sure that you are under the blood, sanctified wholly, so you will be called to the marriage-supper of the Lamb.

10. Evidently, in this case, John mistook the angel for God, and fell down to worship him. This is a withering condemnation of all idolatry in every land and age; not simply paganism, Islamism, and Romanism, but the multitudinous forms of idolatry i.e., creedisms, fine edifices, human institutions, and great men which fill the apostate Churches of the Protestant world. For the testimony of Jesus is the spirit of prophecy. God has ordained preaching the instrument of the worlds salvation. Prophecy is the generic word for preaching. Here we see the synonymy of prophecy and testimony. Hence you see the wonderful simplicity of the gospel economy. God wants to sanctify all of His children and impart to them the spirit of prophecy, thus loosening all tongues and setting them on fire. A collegiate education is not the qualification to preach the gospel; but a tongue of fire, ringing out a red-hot testimony.

I saw the heaven open, and behold a white horse, and He that sitteth on him is called faithful and true, and in righteousness He doth judge and make war. This is a plain statement of the descension of our glorious King to reign in righteousness. During the tribulation the bridehood has been adjudged and regulated. The long-anticipated nuptials of Christ and His bride have been celebrated. Now He descends, accompanied by His beloved, to take the worlds government into hand. White horse signifies the gospel of sanctification, the divine conception of a preacher being a sanctified circuit-rider. Reader, brother or sister, will you not put on the white robe of holiness, mount the white horse of entire sanctification, and go out preaching the everlasting gospel? Multitudes of people in all nations will survive the tribulation, and remain on the earth till our Lord descends with His transfigured bride to set up His millennial kingdom and reign forever. All these people must be converted and sanctified at the inauguration of the King. This will be the first great work of the bridehood.

12. His eyes a flame of fire, indicate His omniscience. Upon His head many diadems, is anticipatory of His triumphant supersession over all the kings of the earth, whose crowns are to be placed upon His head. The name written is conqueror, known only to Himself, as He conquers purely by His own omnipotence.

13. Encircled with a garment sprinkled (not dipped) with blood. It is the symbolism of a triumphant warrior on the battle-field, his garment sprinkled with the blood of his slain enemies. His name was called the word of God. Word means revelation. The incarnate Christ is Himself the greatest of all Gods revelations to the world. This statement is a positive confirmation that the person here described is none other than our glorious King coming down to reign.

14. Armies follow Him in the firmament on white horses, clothed in linen white and clean. These are the members of the glorified bridehood; i.e., the transfigured saints, coming down with Christ to conquer the whole world with the gospel sword; i.e., to preach the gospel to all nations, and get them converted and sanctified. Under the ministry of this mighty host, a nation shall be born in a day.

15. Out of His month proceedeth a sharp two-edged sword, that with it He may smite the nations. This sharp sword going out of the mouth of the glorified Savior simply means His word i.e., the gospel by which the whole world will be speedily evangelized and saved at the beginning of the millennium. He will shepherd them with an iron rod. An iron rod in the hand of a devil or a wicked man would be awful, but in the hand of the infallible God it is blessed and glorious, calculated to transform this world into a paradise. He treadeth the wine-press of the indignation of the wrath of the Omnipotent God. Throughout these prophecies, as especially elaborated in chapter 14th, the gathering of the good is symbolized by the harvest, and that of the wicked, for their destruction, by the vintage, the copious gushing of the red grape-juice typifying the immense flow of blood when the terrible divine retributions shall come upon the wicked in their utter destruction.

16. This verse is a perpetuation of the forcible military symbolism, so prominent in these prophecies.

17, 18. The sun is a convenient place for the angel herald to stand and issue his proclamation to all the world, as the orb of light rolls his daily rounds. This is the closing scene of that wonderful military panorama which runs throughout these prophecies. If the Lord were to come down in His glorified person today, the rulers of the world would repudiate His right to reign in State and Church. They would fight for their kingdoms and their crowns. The scene before us is the consummation of the Armageddon wars. Here we see the final and utter defeat of all the kings upon the face of the whole earth. The calling of the vultures to eat their flesh is a simple perpetuity of the victorious symbolism.

19. Here we see the pope united with all the kings in this final war against Immanuel, only, with them, to suffer ultimate and hopeless defeat. The Lord is coming to reign; but the world is full of people who are too proud wicked to submit to His reign, however benignant, graceful, and glorious. Hence the world, as we see in these prophecies, is to be deluged with blood and bleached with bones before she will submit to the peaceful reign of her glorious King. Daniel, in the 7th chapter, so literally and irrefutably corroborates John in the scene we now attempt to expound, we must here give him an opportunity to testify. The 7th chapter is a summary of the Western hemisphere, as the 8th is of the Eastern. Europe means west; hence, by Western hemisphere, I mean Europe and America.

It is a substantial repetition of the chronological image of the 2nd chapter, developed into the papacy, and embracing the entire curriculum of Gentile rule from the fall of Jerusalem, B.C. 587, when the theocracy went into eclipse, till the stone shall demolish the image, fill the earth, and stand forever. Gentile rule began with the absolute monarchy of Nebuchadnezzar, symbolized by the golden head. Then it passed to the constitutional monarchy of Medo-Persia, symbolized by the silver breast and arms. This is followed by the universal conquest of Alexander the Great, typified by the abdomen and thighs of brass. Then comes the terrible military power of bloody and invincible Rome, carrying her cruel wars to the ends of the earth, subjugating all nations beneath their iron scepter. After the fall of Rome supervene the ten great political powers, into which she was disintegrated, and which continue to this day, with little territorial changes. We see in this image the constant depreciation of human government, from the golden head to the silver breast and arms, the brazen abdomen and thighs, the iron legs, and finally the ten toes, representing the ten great political powers on the earth at the present day. You observe the toes are iron mixed with clay. Consequently, they are very weak, wanting adhesive power, and ready to fall to pieces amid the shock of revolutionary earthquakes. All the prophecies corroborate the conclusion that we are living in the toe stage of human government, no longer having the value of gold or silver, nor the strength of brass or iron, but the fragility of iron mixed with clay. Hence we are on the constant outlook for the stone to strike the image on the feet and utterly demolish it. Daniel (7:8) tells us about the little horn rising out of the iron kingdom. This little horn is the pope, called little because horn means political power, and the political dominions of the pope were always small. The three horns which fell before the little horn i.e., the pope were the kingdoms of the Ostrogoths, the Lombards, and Ravenna, which, at an early date, were added to the popes dominions. As we learn in the 13th chapter of Revelation, the pope became the seventh head of the Roman beast, and thus perpetuated the beastly government to the present day. Dan 7:9 :

I beheld till the thrones were cast down.

These are the human thrones, political and ecclesiastical, throughout the whole world.

Hence you see how definitely and perfectly Daniel corroborates John in his testimony to the fall of all the kings before the King of kings, when He comes to reign. Dan 7:13 :

I saw in the night visions, and behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him.

Dan 7:14

And there was given Him dominion, glory, and a kingdom, that all people, nations, and languages should serve Him. His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not he destroyed.

You see the perfect parallelism between this and Rev 19:11-19. The Ancient of Days is God the Father, who has no incarnation. Consequently, when He comes and executes judgment against the wicked nations and fallen Churches, with their usurpatious rulers, in the great tribulation, He will be invisible to mortal eyes. You see in Daniels visions that after the Ancient of Days has dethroned all the kings in the execution of His righteous castigatory judgments, then the Son of man will come down in the clouds, accompanied by the transfigured saints, and take into hand the government of the world, civil and religious, thus re-establishing the dear old theocracy which brightened and blessed the fair fields of Eden, before Satans dark tread had thrown a solitary shadow to mar the beauty of her primeval glory. Thus the Father will verify His promise to the Son: I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession. Sit Thou on My right hand, till I make Thine enemies Thy footstool. His dominion shall extend from sea to sea, from the rivers to the ends of the earth. I am so glad we have these wonderful prophecies. Glory to God for the infallibility of His word! These transcendent prophecies will surely be fulfilled. We are living in the time of the end, when all illuminated eyes are spell-bound in contemplation of the wonderful fulfillment of the glorious latter-day prophecies. The Lord is speaking from heaven, notifying His saints in every land and clime to wash in the blood and put on white robes, and look out for their King.

19. EJECTMENT OF ANTICHRIST AND MAHOMET INTO THE LAKE OF FIRE

The word here translated beast is theerion. It means a bloodthirsty, carnivorous wild beast. It is applied to human government in contradistinction to the theocracy. Daniel represents the Chaldean Empire by a lion, the Medo-Persian by a bear, and the Grecian by a leopard. John describes the Roman Empire under the similitude of a monstrous wild beast, like a leopard, with the feet of a bear and the mouth of a lion. Meanwhile, the dragon-i.e., the devil-gave him his throne, power, and great authority. God never made man for rulership (which He reserved for Himself), but for subordination and service. Nimrod was declared an outlaw because he had the audacity to attempt the establishment of a human government, independently of the theocracy. God came down and broke up the diabolical enterprise. Strange to say, despite Omnipotent interdict and anathema, within a few centuries all the governments on the globe launched out under the banner of Nimrod. Hence, theerion i.e., wild beast in all these prophecies, means human government, independently of God. In the progress of ages, Rome conquered all nations, and ruled them under different cognomens two thousand years.

The Roman power is described in Revelation 13 th as a hideous monster, with seven heads and ten horns. The kingdom was the first head; the consulate, the second; the dictatorship, the third; the triumvirate, the fourth; the tribuneship, the fifth; and the empire, the sixth. As the Goths, Huns, and Vandals, A.D. 476, conquered Rome, dethroning the emperor, thus inflicting a deadly wound on the sixth head of the Roman beast, the pope succeeded the emperor on the throne of the Roman world. Hence, the deadly wound inflicted by the barbarians on the empire was healed in the papacy, which became the seventh head of the monstrous beast. The prophetic period of papal rule is twelve hundred and sixty years.

Rev 17:11 :

The beast that was, and is not, the same is the eighth, and of the seven, and goeth into perdition.

The eighth beast, or rather the eighth head of the Roman beast, is the last of all, and none other than the final incarnation of antichrist, who is to rise early in the tribulation and rally the whole world in open opposition to the claims of Christ to rule the nations. This conclusion follows as a logical sequence from the statement that the eighth beast is one of the seven. Now it is a significant fact that all the other six heads have long ago passed away, leaving the pope the only surviving head of the beast. Hence this eighth beast is the last and greatest development of human power defiant of Gods right to rule the world. Paul tells us, in 2 Thessalonians 2, about the horrific blasphemy of antichrist, sitting in the place of God and calling himself God. The three unclean spirits (Rev 16:13) coming out of the mouth of the beast (i.e., Romanism), and out of the mouth of the dragon (i.e., paganism), and out of the mouth of the false prophet (i.e., Mohammedanism), and stirring up the whole world to the great battle of Armageddon i.e., a general war against the Almighty that they may retain the government of the world, both political and ecclesiastical, will doubtless focalize the worlds powers around the pope, the master spirit of the age, and facilitate his assumption of the antichristhood in a far bolder attitude than ever hitherto. For the last twelve hundred years the pope has audaciously claimed to be the vicar of Christ and the vicegerent of God, and to have the sole authority, delegated from heaven, to rule the world in Church and State. The antichristhood is the antithesis of the Christhood. Just as the latter has been progressive in all ages, so has the former. When Christ shall descend in His glorified manhood to reign upon the earth, then antichrist will stand up against Him, with an audacity and pomposity unprecedented in the worlds history. But the Lord Jesus will destroy him by the breath of His mouth, and exterminate him by the brightness of His presence (2Th 2:8). The Bible, which is the breath of His mouth, has been rapidly destroying antichrist, especially in the last hundred years. Yet he is going to move right on, with increasing audacity and effrontery, till the Lord comes down in His glorified person and casts him into the lake of fire. When Satan had fully succeeded in launching his millennium i.e., the Dark Ages he raised up the pope and Mahomet to rule the world as his subordinates. Notwithstanding the popes dethronement by Victor Immanuel in 1870, and the fall of Babylon (Rev 18:2), still the pope, with accumulated audacity and pomposity, stands up in the face of the Almighty, boldly arrogating to himself the sole right to rule the world, pertinaciously holding out to the very last moment, when he is arrested and cast alive into the lake of fire.

When I was in Asia, all nationalities were on the constant outlook for the fall of the Turkish power, which is the last and only upholder of Mohammedanism.

The Moslems captured Jerusalem, A.D. 637. The prophetic period for them to hold that country (Daniel 8) is twelve hundred and sixty years. Hence you see the period will expire in 1897. Look out for its fulfillment! But you may rest assured that the abomination of Islam will move right on with unabated vigor, till the glorified Savior actually descends upon the earth.

When I was in Cairo, Egypt, in 1895, there were reported ten thousand students in the Mohammedan University in that city preparing for the ministry of the Moslem faith. They are now the greatest impediments which confront Bishop Taylor and his missionaries in the evangelization of Africa. This gigantic son of the bottomless pit will prove impervious to all catastrophe, and move on with astounding aggressive power, till the Prince of Glory descends on the cloud, seizes him by the throat, and casts him alive into the lake of fire.

21. The rest were slain by the sword proceeding out of the mouth of Him who sitteth upon the horse. The first great work in the coming kingdom will be the evangelization of all the nations on the face of the whole earth. That white horse symbolizes the gospel of entire sanctification, which will be the only gospel then on the earth, as all the sinning religions went out of the world when Babylon fell. Our Savior is here described as the heroic leader of this universal evangelism. The sword proceeding out of His mouth, is the word of God, which is to convert the whole world. This is a beautiful scene and an auspicious epoch. Babylon has fallen. Mohammedanism has lost her grip on her deluded millions. The pope and Mahomet have been cast into hell. The secular powers have vanished away, like gossamer before the rising sun. The unsavable people are all dead and gone to the bottomless pit. Oh, blessed consolation! The rest means all the people living on the earth at that time. The incorrigible and unsavable have all been swept away by the cruel wars of Armageddon and the awful earthquakes, cyclones, and pestilences of the tribulation. Now the glorified Christ, at the head of the mighty host of transfigured saints constituting His bridehood, moves upon the conquest of the world. How fortunate the people who shall survive the great tribulation and receive the glorious millennial gospel! Then a nation will be born in a day. The tide of salvation will roll to the ends of the earth, till the knowledge of the Lord shall cover the globe as the waters cover the sea. All the birds were filled from their flesh. Birds here emblematize devils. The word flesh means carnality. When you get converted, you give all your sins back to the devil, from whom you received them. When you get sanctified, you give all your carnality back to the devil, where it belongs. When the glorified Savior, with His innumerable host of transfigured saints (glory to God, I expect to be in that army!), shall go out to conquer the world, nation after nation will get converted in a day, and quickly sweep into entire sanctification.

Meanwhile, all the sins of the old heathen nations and heathenized Christendom will be turned over to the devil, and all the carnality emptied out of millions in their sanctification. No wonder the devils will have plenty to feast on.

Fuente: William Godbey’s Commentary on the New Testament

Rev 19:1. I heard a great voice of much people, songs in full choir, the songs of heaven and of earth, for both are now made one, saying, Alleluia, written as John expressed it in Greek. Praise ye the Lord, Jehovah, the first and the last. This is the grand overture to the song opened in Rev 4:9-11, and now resumed in the sublime of triumph.

Rev 19:2. True and righteous are his judgments. The song of the seraphim, in the sixth of Isaiah, was excited by a view of the infinite purity of the divine nature; and here the argument of the song is founded on the equity of God in the long reign of antichristian tyranny, bloodshed immeasurable, and crimes without number.

Rev 19:3-4. Alleluia: and her smoke rose up for ever and ever. What, and are the fires that burned the martyrs rekindled! What, must the beast, the whore, and the false teacher now take their turn! The martyrs have escaped; their feet stand on the sea of glass, the pavement which reflects the glory of the throne, praising God with harp and voice. But how will the beast escape? Like the Persian princes, who threw Daniel to the lions, they must themselves go to the lions. Amen: alleluia.

Rev 19:5-6. A voice came out of the throne, the place where all ancient oracles were delivered, saying, Praise our God. Now, on seeing the smoke, and heaven commanding the full swell of song, like responsive thunders it issued from the ransomed armies of the Lord.

And here we ask, in the calm of reflection, what else can be the issue between the bride of Christ and the whore of Babylon? Making at the same time a just distinction between pious catholics individually, and the ruling tyranny of Rome. The papacy itself is still the same, both at home and abroad. In the year 1824, many of our shipping being at Rio Janeiro, the sailors had worship on board their ships, but some on shore, being desirous to join them, petitioned the imperial ministers to have a place of worship in the city. The ministers wrote to the bishop in a favourable manner, adding, that in all places the protestants allowed the catholics the free exercise of their religion. The answer was, an absolute negative, with this rejoinder, That if the false religion tolerated the true, it is no reason why the true religion should tolerate the false.

Rev 19:8. To her it was granted that she should be arrayed in fine linen for the fine linen is the righteousness of the saints. The church is without spot or wrinkle, being washed and sanctified by water and the word. How would a jew understand these words? He would go to the prophets, and read, Let the skies pour down righteousness Oh that thou hadst hearkened to my voice: then thy righteousness had been as the waves of the sea, and thy children as numerous as the sand upon the shore. Isa 45:8; Isa 48:17. All these are covenant blessings, the gifts of God. In the Lord we have righteousness and strength; yea, everlasting righteousness.

Rev 19:10. I fell at his feet to worship him, assuredly to pay him divine honours, else why rebuke him by a broken phrase, , vide ne, see not. Else why was not Abraham rebuked for civil homage? Gen 18:2. The angel that announced the fall of Babylon, had enlightened the earth with his glory. John might therefore be overpowered and dazzled with the glory. Worship God. How then, oh papists, would he have rebuked you, on your knees at every shrine of the martyrs, and before every crucifix!

The testimony of Jesus is the spirit of prophecy. The world say, that the best calculators are the best prophets. On this head, calculation is left for ages in the rear. All the leading events of our Saviours life, death, resurrection, and ascension, are foretold from four hundred to four thousand years before they occurred; how the jews would reject him, and how the gentiles would gather around the stem of Jesse. And what was never, in the eye of reason, likely to happen to a person so illustrious, about forty striking and tragic circumstances of his passion are painted with the exactitude of historic subjects. The prophets therefore must have been inspired by him, to whom futurity is without a veil.

Rev 19:11-16. I saw heaven opened, and behold, a white horse. Kings and commanders in chief have in this way been distinguished from time immemorial. He that sat upon the horse was called faithful and true: Rev 3:14. He had eyes as a flame of fire, searching the dark devices of his foes. On his head were many crowns, because by him all kings reign, and princes decree judgment. He had a name, the incommunicable name, JEHOVAH, so often ascribed to him, a name above every name. A name which no man knew but he himself, who knows the Father. He was clothed, as Isaiah had seen him, with a vesture dipped in blood, baptized, bespattered, like the heroes who fight in the throng of battle. Isa 63:1-6. And his name is called the Word of God. Psa 33:6. Jon 3:1. This is a name, Devar, of constant occurrence in the targums of the elder rabbins for the Messiah; it occurs perhaps fifty times in their paraphrases and notes on the chronicles, for those old men were in effect christians. The authentic records of the temple gave the apostle John the highest support in the use of this sublime name, Christ, the Word, the Wisdom, the Power of God.

Out of his mouth goeth a sharp sword, with two edges, which cuts both ways, dividing between the soul and spirit, the joints and the marrow. He had a name written on his thigh, on the scabbard of his sword, King of kings, and Lord of lords. All judgment is committed unto him, forasmuch as he is the Son of man.

Rev 19:17-19. I saw an angel standing in the sun, and shining like him in splendour. And he cried, come, eat the flesh of all men, small and great, the prince and the peasant, the rich and the poor. What battle was this to be? Not an indecisive action, seeing the King himself commanded in person; and the Lord being a man of war, all the armies of heaven are in his train. It must therefore be a battle. Ah, no; not a battle, but a slaughter without resistance, a carnage, after the capture of the beast, which pursued the remnant. It was a war against the kings and the captains, who glutted their concupiscence with the spoliations of the apostate church. Therefore, in the most sober deliberations of my mind, it is a war of Gods fierce anger against the infidel world, as defined in the comments on the Gog and Magog of Ezekiel. It is a war against Mesheck and Tubal, the Turks of Asia; against the Hamonah, the children of Ham; and the isles of the gentiles, Chittim, the Greeks, or the infidels of France and other nations. It is a war of Gods wrath, when he will tread the winepress, as Isaiah has said. But who may abide the day of his coming?

REFLECTIONS.

The apostate and harlot church being put down, the true church, the spouse of Christ, shines forth with peculiar lustre. All heaven celebrates the victory in the highest strains of gratitude; and what is peculiarly worthy of celestial song, the justice of God in his judgments, is most celebrated. This song, as in the fifth chapter, is threefold. The saints in glory have the honour to open with loud voices the triumphs of God and the Lamb. The four cherubims make the response: the church below, as the voice of many waters, close the chorus, and recho back the hallelujahs of the skies. Their joy is full, because the marriage of the Lamb is come, when the church shall be adorned with righteousness, and with the glory of her Lord.

The next scene is inconceivably awful and sublime. It is the destruction of antichrist, and all his host; and there is no text which speaks of the enlargement of Christs kingdom, but it either expresses or implies the destruction of its enemies. And what, oh Rome, is this the end of thy tyranny? What, oh false prophets and teachers, is burning the end of your pontificate? Are you yourselves deceived at last, after deceiving the people? Must you who have pardoned ages of crimes, and shed rivers of blood, find your own sins unpurged and unpardoned at last. And you, oh kings, the anointed ministers of God, who have lent your arms to the beast, instead of trusting in Him by whom you reign, must you who have been partakers of her sins, be partakers also of her punishments?

Worst of all, thou, oh infidel, the student of nature, who could not see the God of nature; thy passions, thy evil concupiscence, have blinded thy intellect. All nature is full of the Eternal Mind, yet thou canst see no one but thyself. Yet once more wipe thine eyes, and look up. Yonder he comes on the white horse, and all the armies of heaven follow, as the ministers of justice, for a long-insulted Deity.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

Rev 19:1-10. The Marriage of the Lamb.

Rev 19:1. Hallelujah: this term is found in NT only in this chapter. It means Praise ye the Lord. It occurs in several psalms, but is always translated in the versions. The term itself is first found in the Apocrypha; cf. Tob 13:18, All her streets shall say Hallelujah!

Rev 19:2. the great harlot: Rome (cf. Rev 17:1 ff.*).

Rev 19:3. her smoke: i.e. the smoke from the ruins of the city.

Rev 19:4. elders . . . creatures: Rev 4:4; Rev 4:6*.

Rev 19:7. marriage of the Lamb: the first suggestion of a new theme, worked out in more detail in ch. 20. It is the manner of the writer to throw out hints of the next great scene some time before he begins to enter upon it (Swete). The metaphor of marriage is often found in OT to denote the ideal relationship between God and His people (cf. Hos 2:19, Isa 54:1-8, Psalms 45), and it is taken over in NT in the teaching of Jesus (Mat 25:1) and by Paul (e.g. Eph 5:23 ff.).his wife: i.e. the New Jerusalem, the Church of Christ (cf. Rev 21:2).

Rev 19:8. righteous acts: we must compare with this the statement in Rev 7:14, They washed their robes and made them white in the blood of the Lamb.

Rev 19:10. see thou do it not: this prohibition, which is repeated in Rev 22:8 f., seems to be introduced as a protest against the tendency to the worship of angels which undoubtedly existed in Asia Minor, as we know from the Epistle to the Colossians.hold the testimony of Jesus: the meaning of this phrase is not quite clear. It may mean either the testimony to Jesus, i.e. the common faith in Jesus, or the witness of Jesus Himself in their hearts.the spirit of prophecy: one of the difficulties in the early Church was to find some criterion to judge between true and false prophets (1Jn 4:1-3*). Here the testimony of Jesus is made the standard. The phrase means that the true prophet is to be recognised by the testimony of Jesus, i.e. either by his faithfulness to the common faith of the Church in Jesus (cf. 1Co 12:3*), or, less probably, by the fact that he has the witness of Jesus in his heart.

Fuente: Peake’s Commentary on the Bible

More Rejoicing in Heaven

The prophet John hears in heaven a celebration of great magnitude (v. 1). How rightly so, for the true bride (the Church-Rev 19:7) is there, and to see all the claims of the false bride forever rejected will cause deepest thanksgiving and praise to God. Her defiance of the truth of God in claiming to be the bride of Christ, while actually being a harlot, is a most revolting feature of her character. But God has refused this, and salvation, glory, honor and power are ascribed to the Lord, the God of the redeemed. They rejoice in His pure truth and righteousness in having unsparingly judged the great harlot.

Her smoke rising up forever and ever (v. 3) indicates that we shall never forget the solemn reality of the judgment of God against evil, just as we shall never forget the dreadful sufferings of the Lord Jesus in bearing our sins in His own body on the tree (1Pe 2:24). The elders and living creatures therefore fall down and worship the eternal God (v. 4). If we worship Him for who He is, we also adore Him for His matchless grace in salvation by the sacrifice of Christ and for His true and righteous judgments. These things magnify His greatness.

A voice out of the throne (v. 5) bids all God’s servants, small and great, to praise Him. The incentive for our praising God always originates with Him. It requires His own divine activity to produce anything for His glory, whether in our service or in our worship. The response in verse 6 is magnificent: a tremendous multitude, their united voice as the sound of many waters, echo the praises of the Lord God omnipotent (the “all-powerful”) who has taken His great power to reign.

The Marriage Supper of the Lamb

This sublime honor given to the Lord God introduces an occasion of great rejoicing, for if God is glorified in the judgment of great Babylon, how much more is He glorified in the marriage of the Lamb to His true wife, the true Church of God raptured to glory some years previously! Honor is given Him because the marriage of the Lamb is come (v. 7). The pretensions of the false bride having been publicly rejected and she totally destroyed, the time has come for the true wife to be presented in marriage to her Lord and Head. It is interesting that she is called “His wife” rather than His bride. Both are true, but as His wife she is linked with Him in the administration of His kingdom, while the beauty of her relationship with Him and the greatness of her blessing are emphasized in the term “bride.” Both terms are used in Rev 21:9 where the description of the city is connected with the millennial kingdom, but when the eternal state is involved, she is spoken of only “as a bride adorned for her husband” (Rev 21:2).

The wife making herself ready has involved her manifestation at the Judgment Seat of Christ (2Co 5:10). Every inconsistency of the past will have been fully put away: she will have learned to judge herself fully from the viewpoint of her Lord. Her sanctification (her separation to her Lord from every evil thing) and cleansing is complete (Eph 5:26), and she is given title to be clothed in fine linen, clean and white, which is the righteousnesses of saints-their righteous acts (v. 8). None of us could be so clothed today, for such display of our works would be mere self-righteousness, though all believers are now clothed in Christ who is our righteousness (1Co 1:30). As to our own righteousnesses (which today have too much of the flesh mixed with them) we then shall have washed our robes and made them white in the blood of the Lamb, as Rev 7:14 tells us concerning another company of believers. Believers have now been personally cleansed by the blood of Christ, but our works will require the same cleansing. The Judgment Seat of Christ will have separated all that was merely of self, consigning it to the fire (1Co 3:13-15), so that only what is truly of and for the Lord will remain. These things will shine out unitedly in the Church for the glory of her Lord.

The angel instructs John to write of the blessedness of those who are called to the marriage supper of the Lamb (v. 9). The wife is composed only of the saints of our current “dispensation of the grace of God” which follows the resurrection of Christ and continues to the Rapture. There is a question as to whether the expression “those who are called to the marriage supper” refers to those individuals who make up the Church or to spectators of former ages who have been raised and raptured at the same time as the Church. John the Baptist speaks of himself as “the friend of the Bridegroom” (Joh 3:29), which is no doubt true of Old Testament saints. However, whatever that expression refers to, it seems evident that all who are in heaven will witness this wondrous event.

When it is added, “these are the true sayings of God,” John is so deeply affected that he falls down before the angel to worship him (v. 10). Immediately the angel forbids this: he is only a servant of God as also was John. God alone is to be worshiped. Yet it is significantly added, “for the testimony of Jesus is the spirit of prophecy.” The angel was not bearing testimony to himself, but to the glory of God and Jesus who is the center and theme of all prophecy. There is no question that Jesus is to be worshiped as God. If we don’t discern in every prophecy a real connection with the testimony of Jesus, then we have no proper perception of it.

The Glorious Appearing of the King of kings and Lord of lords

John, seeing heaven opened, witnesses that great manifestation to which all the ages have looked forward-the appearing in glory of the great God and our Savior Jesus Christ (v. 11). Of course, John merely saw a vision of what will be actually true in a coming day. Paramount attention is drawn to Him who sits on a white horse, He who is called Faithful and True in contrast to every other man who ever lived. In pure righteousness He judges and makes war.

The Warrior’s eyes, as a flame of fire, discern and penetrate in burning holiness the character of every work, every motive, every secret thing (v.12). God has crowned Him with many crowns (diadems) to show His total ascendancy over the universe. The name written, known only to Himself, is clear evidence of His inscrutable divine glory. No man can understand the infinite greatness of His person.

His garment (which, thank God, is only a temporary one) is dipped in blood (v. 13), for He must perform His unusual work (Isa 28:21) of destructive judgment against enemies who have boldly defied the living God. Linked with this is His significant name “the Word of God.” He is the expression of God’s thoughts and the One by whom God speaks. Heb 1:1-14 tells us of God speaking in many ways by many means in past ages, but that now He has spoken to us in His Son (v.2) in marvellous grace. But when grace has been refused, then that same Word will be the judge of every rejector, as Joh 12:48 declares.

The armies in heaven follow Him, also on white horses (v. 14), symbolical of total conquest. They are clothed in fine linen white and clean, the same clothing of the wife, which shows these armies to be the heavenly saints. Only when we have learned to rightly judge ourselves at the Judgment Seat of Christ shall we be prepared to come with the Lord in His judgment of the world so that our Lord may be glorified in His saints (2Th 1:10).

These armies accompanying the Lord of glory are not said to have any weapons, but their white clothing is a reminder to the world of the testimony they have borne to the truth of God, so as to leave the world no excuse when judgment falls. Only their great Leader has a weapon, a figurative sharp sword going out of His mouth (v. 15). This symbolizes the Word of God (Eph 6:17) spoken by Him whose word brought creation into existence (Psa 33:6-9). Even in the days of His voluntary humiliation on earth He had simply and strikingly demonstrated the power of His word when He spoke His name “I Am” (Exo 3:14) to the soldiers who came to arrest Him. They went backwards and fell to the ground (Joh 18:6). This word will be sufficient for Him to smite the nations. The rod of iron with which He rules them (Psa 2:9) is a shepherd’s rod by which He protects His sheep from enemies. It is inflexible, unbending. Another symbol is added to this-His treading the winepress of the fierceness of the wrath of God. This all speaks of unmitigated judgment. How awesome and terrifying is the very contemplation!

As He has many crowns, so His names are many, and now the name is added on His garment and on His thigh, “King of kings and Lord of lords” (v. 16). Whatever kings there may be, He is King over them all; and every titled lord is subservient to Him. The name on the thigh is where the sword usually would hang.

The Great Supper of God

An angel standing in the brightness of the sun cries with a loud voice to unclean birds to come to the great supper of God (v. 17). What a contrast to the marriage supper of the Lamb! This will be a literal gathering of ravenous birds of prey at the place called Armageddon, the valley of Esdraelon (Rev 16:13-16), north of Jerusalem, as we have seen. The slaughter there will be tremendous. One angel of the Lord killed 185,000 Assyrian troops in one night (Isa 37:36). Imagine the slaughter when the Lord of glory Himself goes forth to battle against those who have long defied Him!

These armies at Armageddon have not come to fight against Jerusalem, but with the object of protecting Jerusalem at a time when God has sent the King of the North to punish His earthly people for gross idolatry. So actually they are fighting against the Lord in their siding with the sin of Israel. A little later the Lord will physically, literally appear in the city of Jerusalem and will go forth from the city to fight against the King of the North and his armies in the valley of Jehoshaphat (Joe 3:12-16; Zec 14:3-4), just outside of Jerusalem. The two engagements are totally distinct. Here at Armageddon the Beast and other kings and their armies are gathered, the Beast being the head of the Roman Empire, the ten nation European alliance, but having attracted other nations as well to join them at Armageddon (Rev 16:13-16). The kings of the east may be there also. The Roman alliance claims to be humanitarian, but has rejected the blessed Christ of God and strongly opposes His authority in Israel.

The Beast himself is taken prisoner by the might of the King of kings; and with him also the False Prophet, the Antichrist who had so deceived his own Jewish people (v. 20). He is “the worthless shepherd who leaves the flock” (Zec 11:17) at the time when trouble threatens. In deserting Israel it appears that he goes to seek the protection of the Beast, with whom of course he comes to Armageddon. All his great boast of deified humanity is brought down to the humiliation of utter destruction. No trial is needed, for they are caught in the very act of haughty rebellion against God. They thus are consigned alive to a lake of fire burning with brimstone. This is not annihiliation, but the suffering of torment forever and ever (Rev 20:10). These are the first two people to be thrown into the Lake of Fire, hell. Others of unbelieving mankind will first stand before the Great White Throne one thousand years later (Rev 20:11-15).

The great host of the armies of the Beast will meet the judgment of death by the sword of the Lord, the Word of His mouth (v. 21). While the armies of heaven accompany Him, He alone smites His enemies. The birds of prey are filled.

Fuente: Grant’s Commentary on the Bible

16 The Marriage of the Lamb (Rev 19:1-10)

Looking abroad on Christendom to-day, we see, on the one hand, that the great Christian profession is becoming increasingly corrupt, and will end at last in being supported by the political leaders who derive their power from the bottomless pit; in the language of the symbols, the woman will sit upon the beast. On the other hand, we see the true people of God becoming increasingly weak outwardly and insignificant in the eyes of the world.

In the face of the corruption of the profession, and the weakness among the true people of God, there is the ever present danger that we, who desire to be true to the light that has been given to us, may grow weary and faint in our minds; that our hands may hang down, our knees grow feeble, and that we may wander from the straight and narrow way into a wider and easier path.

In order that we may press on, in spite of every difficulty, and run with patience the race set before us, we continually find in Scripture that the Spirit of God directs our thoughts to the end of the journey. Thus, in this passage, having seen, in the seventeenth and eighteenth chapters, the final judgments of all the corruptions of Christendom, we are now carried in spirit to heaven to have unfolded before us the glory of Christ and the final blessing of His people. How good, then,

To look beyond the long dark night,

And hail the coming day

When Thou to all Thy saints in light

Thy glories wilt display.

(V. 1) John can say, “After these things I heard a great voice of much people in heaven.” We are permitted not only to see the final judgment of the false church on earth, but there is also revealed to us the final blessedness of the true church in heaven.

Already, in Rev 18:20, we have heard that heaven together with saints, apostles, and prophets, are called to rejoice over the judgment of the false woman. Now we are permitted to hear heaven’s response for “much people in heaven” are heard saying “Hallelujah.” They speak too, with one voice – “a great voice.” All the mind of heaven is one. As we sometimes sing, “No jarring note shall there discordant sound.” Babylon had professed that salvation was alone found in her false system: she had arrogated to herself glory and power, as we read, “She hath glorified herself,” and said in her heart, “I sit a queen.” Heaven, with one voice, ascribes “salvation,” “glory,” and “power” to God.

(Vv. 2-4) Moreover, heaven sees that the judgment of this false system is the vindication of the holy character of God. With one voice, heaven says, “True and righteous are His judgments.” Looking back we see the arrogance the self-glorification, and display of power of this corrupt system that has been allowed to continue for centuries. We recall, too, the persecutions by which the blood of millions of God’s people has been shed at the hands of the false woman, with no apparent intervention on the part of God. Seeing these things we might be tempted to think that God has been indifferent to the evil of the world and the sorrows of His saints. At last the day will come when it will be seen that the longsuffering of God does not mean that He is slack concerning His promise, or that He has not seen the sufferings, and heard the cries, of His people. In righteousness He will judge all the corruptions and avenge the blood of His servants. This intervention of God calls forth a second “Hallelujah” from the hosts of heaven.

Moreover, the saints fall down and worship God, and for the third time we hear heaven raise its “Hallelujah.” The first Hallelujah is called forth by the attributes of God, the second Hallelujah for His holy judgments on evil; the third Hallelujah is worship for all that God is in Himself.

(Vv. 5-7) The corruptions of earth having been dealt with and the blood of God’s saints avenged, we are permitted to look by faith beyond all the judgments and see the glory of Christ and the blessing of His people. We see that the way is opened for the reign of Christ to be established, and the great day of the marriage of the Lamb is come. In view of these great events, a voice from heaven calls upon all God’s servants, both small and great, to praise our God. With great delight heaven responds to the call, for at once John hears the praise of a great multitude like the impetuous rush of waters, and the sublime roll of thunder, saying “Hallelujah.” This fourth Hallelujah is the expression of heaven’s joy in that the glory of Christ is secured, and the desires of His heart fulfilled. His sufferings will have a glorious answer for the reigning time has come, and His love that led Him to die for the church will be satisfied, for “the marriage of the Lamb is come.” We are thus permitted to see the fulfilment of all the counsels of God for Christ and His church. It is blessed to see that from the beginning of man’s history, and through all time, God has ever kept before us the truths so dear to His heart concerning the Lamb and the bride. Abel’s firstling of the flock begins the story of the Lamb. Abraham takes up the story when he tells us that “God will provide Himself a Lamb;” Moses continues the story when, on the Passover night, he tells Israel to take a lamb “without blemish;” Isaiah foretells that Christ will be “brought as a Lamb to the slaughter.” John the Baptist, looking upon Christ upon earth, can say, “Behold the Lamb of God;” Peter reminds us that we are redeemed “with the precious blood of Christ, as of a lamb without blemish and without spot;” and the apostle John brings before us the Lamb in the midst of the throne, as it had been slain, and carries us on to the glorious answer to all His sufferings, when the great day of the marriage of the Lamb is come.

Moreover, God has ever had before Him the church as the bride of Christ, to be at last presented to Him for the satisfaction of His heart. Before ever the fall came in may we not see in Eve, who was presented to Adam as one that was “his like,” the great secret, now disclosed, that Christ was to have a great company of saints made like Himself and presented to Himself? Rebekah, the one in whom Isaac found comfort and love, keeps up the story of the bride. Again, we know how Asenath, Ruth, Abigail, and the bride of the Song of Songs, all present different pictures of the church as the bride of the Lamb. Throughout the ages and changing dispensations, the rise and fall of Israel, and through the Christian period with all the failure that has marked it – behind all – God has been carrying out His great purpose, and everything has been moving on to the great day of the marriage of the Lamb.

(V. 8) That the bride “hath made herself ready” will surely indicate that the judgment seat is past. All the failure in her wilderness journey through this world has been dealt with, and nothing remains but that which has the approval of Christ. The bride will be displayed in fine linen, which, we are at once told, “is the righteousnesses of the saints” (N. Tr.). All that the saints have done for Christ, and in His Name, during the time of their sojourn on earth – all the sufferings, reproaches, and insults, they have endured, every cup of cold water given for His sake – will be remembered in this great day, and be found “unto praise and honour and glory.” The smallest act that has Christ for its motive is a stitch in the garment that will adorn the church when at last it is presented to Christ without spot or wrinkle or any such thing. How good to realise that not one member of Christ’s church will be absent in this great day. Both small and great will be there. Every one of the untold millions of the martyrs who suffered every form of violence and outrage in the days of pagan Rome will be there: all those who passed through yet greater horrors at the hands of Papal Rome will have a glorious answer to all their sufferings. The vast host of saints who through the ages have lived their lives in obscurity under the eye of God as the quiet in the land, and of whom we have no record in history, will at last be displayed in glory as forming part of the bride of Christ, “holy and without blemish.”

Oh day of wondrous promise!

The Bridegroom and the bride

Are seen in glory ever;

And love is satisfied.

(V. 9) Further we learn, not only will the church enter into the special place of blessing for which she has been chosen, but there will also be those who are blessed as being “called unto the marriage supper of the Lamb.” A marriage supper cannot be confined to the Bridegroom and the bride; of necessity it includes the guests. At this great marriage feast, the guests surely represent the great host of the Old Testament saints who, though they form no part of the church called out from Jew and Gentile, during the Christian period between Pentecost and the Rapture, yet they will share in the resurrection of the saints as forming part of that great company that are spoken of as “They that are Christ’s at His coming” (1Co 15:23), and will have their special place of blessing in the day of glory. All the long line of saints before the Cross will be there; Abel and the great army of martyrs will be there; Enoch, who walked with God, and the “ten thousands” of God’s saints of whom he prophesied, will be there; Abraham and the “strangers and pilgrims” who turned their backs on this world to seek a heavenly country will be there; Moses, and all those who chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season, will be there. In a word, all the great host of saints from the Garden of Eden to the cross of Christ, who have trodden the path of faith, “both small and great,” of whom the world was not worthy, will be there, and have their part and blessing in the marriage supper of the Lamb.

These wonderful unfoldings of coming glory are closed with the assurance that “These are the true sayings of God.” We can, then, be fully persuaded of their truth and heartily embrace them in the faith that rests on “the true sayings of God.”

(V. 10) Overcome by the glory of the angel that announces these great events, John falls at his feet to do him homage. At once he is admonished not to worship one that is a fellow-servant, but to worship God. The angel was but a servant to announce the true sayings of God, and thus lead us to worship God – the end of all true service. Moreover, we are reminded that “the spirit of prophecy is the testimony of Jesus” (N. Tr.). Prophecy does, indeed, unfold to us the coming judgment of the nations, and the future blessing of God’s people, but all is in view of the glory and honour of Jesus. The great end of “the true sayings of God” is Jesus. Well it is, then, in reading prophecy to have before us not simply future events but JESUS Himself.

JESUS, Thou alone art worthy

Ceaseless praises to receive;

For Thy love, and grace, and goodness

Rise o’er all our thoughts conceive.

17 The Appearing of Christ (Rev 19:11-21; Rev 20:1-3)

We have already learned from Rev 11:15-18; that with the sounding of the last judgment trumpet, the kingdoms of this world become the kingdoms of our Lord and of His Christ. The record of this great event is followed by an important parenthetical portion of the Revelation that brings before us the leading persons and events during the time that immediately precedes the reign of Christ. After this parenthesis the prophetic history of coming events is continued in Rev 19:11.

(V. 11) We are now told of the public appearing of Christ and His saints to establish His reign over the earth. John says, “I saw heaven opened.” Whenever the heavens are opened it is in connection with Christ. When on earth “the heavens were opened unto Him” in order that at last heaven could look down and see on earth One in whom the Father found all His delight (Mat 3:16; Mat 3:17). After the ascension, Stephen can say, “I see the heavens opened and the Son of Man standing on the right hand of God.” The heavens are opened now in order that believers on earth can look up and see a Man in the glory (Act 7:55; Act 7:56). In Rev 4:1 we see “a door opened in heaven” that John might pass in spirit into that scene of glory to find Christ, as the Lamb, the theme of universal praise, being the One who, as Creator and Redeemer, is worthy to receive “glory and honour and power” (Rev 4:11, Rev 5:9-14). In this nineteenth chapter the heavens are opened that Christ may come forth to reign as King of kings and Lord of lords. Hereafter we shall still see the “heavens open,” that angels may wait upon Christ – the Son of Man – in millennial days, when under the reign of Christ, heaven will be in touch with earth (Joh 1:51).

In the vision, John sees “a white horse,” the symbol of victorious power. His first coming was in circumstances of weakness and lowly grace, as a little babe. The next coming will be in power and glory. We know that the Rider on the white horse can only represent Christ, for who but Christ can be described as “Faithful and True.” At His first coming He was marked by “grace and truth” that brought salvation to men. At the second advent He will come forth as Faithful and True to execute judgment; thus, at once, we read “in righteousness He doth judge and make war.”

(V. 12) His eyes as a flame of fire, surely speak of the searching gaze from which nothing is hid. The “many crowns” may remind us of His universal dominion and sovereign rights. Then we read, He had “a name written, that no man knew, but He Himself.” The passage brings before us other names that, in some measure, we can know, for He is “called Faithful and True,” and “His name is called The Word of God,” and, again, He has “a name written, King of kings and Lord of lords.” But if He comes forth as the Son of Man to reign, the glory of His Person as the Son of God is carefully guarded. As such, He is above man and beyond the comprehension of the creature, for “no man knoweth the Son but the Father” (Mat 11:27).

(V. 13) His “vesture dipped in blood,” would surely speak, not of His blood shed for sinners, but rather of the blood of rebels – the sign of their death under judgment. From the Gospel of John we know that, as the Word, Christ reveals the Father in grace and truth. Here we learn that He declares God in righteousness and wrath against the nations.

(V. 14) We now learn that the glorified saints will come forth with Christ at His appearing. From other Scriptures we know that when the Lord Jesus is revealed from heaven it will be “with His mighty angels” (2Th 1:7). Also we know that believers will come with Christ, for we read, “When Christ, who is our life, shall appear, then shall ye also appear with Him in glory” (Col 3:4). Here the armies which follow Christ, would seem to refer to the glorified saints rather than angelic hosts. From Rev 17:14 we have learned that those who are with the Lord of lords and King of kings are “called, and chosen, and faithful,” statements that could hardly be applied to angels. Further we read of these followers that they are “clothed in fine linen, white and clean,” and thus morally fitted to accompany the King and Lord in His victorious power.

(V. 15) Saints may accompany the Lord but it is He, Himself, who will execute judgment. It is His mouth that will speak the word that, like a sharp sword will destroy the wicked. It is His hand that will wield the rod of iron that, in fulfilment of the second Psalm, will break in pieces the apostate and rebellious nations. It is His feet that, with unsparing judgment, will tread “the winepress of the fierceness and wrath of Almighty God.”

(V. 16) Thus, when He appears in glory dealing with all the enemies of God, it will be made manifest that He is, indeed, the “KING OF KINGS, AND LORD OF LORDS,” the One of whom God has declared, “I shall give Thee the heathen for shine inheritance, and the uttermost parts of the earth for thy possession” (Psa 2:8).

(Vv. 17, 18) The verses that close the chapter foretell the judgments that will immediately follow the appearing of Christ. In the ninth verse we have heard of the blessedness of the saints in heaven who will be called to the marriage supper of the Lamb. Here we read of a very different supper – “the supper of the great God,” that will take place on earth, to which those who prey on the remains of the dead are called to feast on kings, captains, mighty men, horses and their riders, free and bond, small and great, who will be overwhelmed in judgment at the appearing of Christ.

(V. 19) If the King of kings comes to earth followed by the armies of heaven, the devil gathers “the kings of the earth and their armies,” to make war against Him that sits on the horse and His armies.

(V. 20) The issue of a conflict between Christ with the armies of heaven and the beast leading the armies of earth, can only be the overwhelming defeat of the forces of evil. In the course of the history of this world two men have been singled out for the special glory and honour of being taken to heaven without passing through death. When the world had abandoned itself to violence and corruption Enoch, who walked with God, “was not, for God took him.” Again, when the nation of Israel was sinking into corruption and apostasy, the prophet Elijah was taken up into heaven. Now we look on to the time when an apostate world will be gathered together to make war against God and Christ, and we learn that the two leaders in this rebellion will be “cast alive into a lake of fire burning with brimstone.” As it has been pointed out, if God had interposed to show signal mercy in bringing alive to heaven two men who had stood for God, so now God interposes in overwhelming judgment to send alive to the lake of fire two men who had been leaders in evil under Satan. No further judgment at the great white throne is needed for the beast and the false prophet. Their eternal sentence is at once executed. The armies that followed them come under the governmental judgment of the King of kings, but not with such an immediate and terrible doom as that of the two leaders. They must yet appear before the great white throne.

Fuente: Smith’s Writings on 24 Books of the Bible

19:1 And {1} after these things I heard a great voice of much people in heaven, saying, {a} {2} Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God:

(1) This chapter has in summary two parts, one transitory or of passage to the things that follow, to the tenth verse, Rev 19:2-10 , another historical of the victory of Christ over both the beasts, to the end of the chapter Rev 19:11-21 , which I said was the second history of this argument, Rev 17:1 . The transition has two places, one of praising God for the overthrow done to Babylon in Rev 19:4 : and another likewise of praise and prophecy, for the coming of Christ to his kingdom, and his most royal marriage with his Church, thence to the tenth verse Rev 19:5-10 . The former praise has three parts, distinguished after the ancient manner of those that sing: an invitation in Rev 19:1-2 , a response or answer in Rev 19:3 , and a close or joining together in harmony in Rev 19:4 , all which I thought good of purpose to distinguish in this place, lest any man should with Porphyrius, or other like dogs, object to John, or the heavenly Church, a childish and idle repetition of speech.

(a) Praise the Lord.

(2) The proposition of praise with exhortation in this verse, and the cause of it in Rev 19:2 .

Fuente: Geneva Bible Notes

1. The praise of God in heaven 19:1-10

This pericope has strong ties to what precedes (Rev 16:17 to Rev 18:24). It is the concluding revelation concerning the fall of Babylon (the latter-day Egypt and Tyre) and Antichrist (the ultimate Pharaoh of the Exodus and King of Tyre). The praise in this section is in response to the angel’s invitation for those in heaven to rejoice (Rev 18:20). [Note: Charles, 2:117-19; Wall, p. 219.] Rev 19:9-10 conclude the section begun in Rev 17:1-3. [Note: Thomas, Revelation 8-22, p. 353.] The proleptic silence of ruined Babylon on earth now gives way in the narrative to enthusiastic rejoicing in heaven. [Note: Kiddle, p. 375.] This is the climactic expression of praise in Revelation (cf. Rev 4:8; Rev 4:11; Rev 5:9-10; Rev 5:12-14; Rev 7:10; Rev 7:12; Rev 7:15-17; Rev 11:15; Rev 11:17-18; Rev 15:3-4; Rev 16:5-7).

The four songs in Rev 19:1-5 look back to the judgment of Babylon, and the song in Rev 19:9-10 looks forward to the marriage supper of the Lamb. The harlot dies, but the bride begins to enjoy new life. [Note: Thomas, Revelation 8-22, p. 355.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

This first song praises God for judging the harlot. After John received the revelation about the destruction of commercial Babylon, he evidently heard another angelic chorus singing loudly in heaven (cf. Rev 4:8; Rev 4:11; Rev 5:12-14). "Hallelujah" means "Praise the Lord." Its only four occurrences in the New Testament are in this pericope (Rev 19:1; Rev 19:3-4; Rev 19:6), though it occurs frequently in the Psalms. One writer called this section "heaven’s Hallelujah Chorus." [Note: Ford C. Ottman, The Unfolding of the Ages, p. 402.] In the Old Testament "hallelujah" usually has some connection with the punishment of the ungodly, as it does here (e.g., Psa 104:35). God is worthy of praise because He has all salvation (cf. Rev 7:10; Rev 12:10), glory (cf. Rev 15:8), and power (cf. Rev 4:11; Rev 7:12; Rev 12:10; 1Ch 29:11).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

CHAPTER XV.

THE PAUSE OF VICTORY AND JUDGMENT OF THE BEAST AND THE FALSE PROPHET.

Rev 19:1-21.

THOSE who have followed with attention the course of this commentary can hardly fail to have ob served its leading conception of the book with which it deals. That conception is that the Revelation of St. John presents to us in visions the history of the Church moulded upon the history of her Lord whilst He tabernacled among men. It is the invariable lesson of the New Testament that Christ and His people are one. He is the Vine; they are the branches. He is in them; they are in Him. With equal uniformity the sacred writers teach us that just as Christ suffered during the course of His earthly ministry, so also His people suffer. They have to endure the struggle before they enjoy the victory, and to bear the cross before they win the crown. But the peculiarity of the Apocalypse is, that it carries out this thought much more fully than the other New Testament books. St. John does not merely see the Church suffer. He sees her suffer in a way precisely as her Lord did. He lives in the thought of those words spoken by Jesus to Salome at a striking moment of his life with regard to his brother and himself, “The cup that I drink ye shall drink; and with the baptism that I am baptized withal shall ye be baptized.”1 That very cup is put into his hands and into the hands of his brethren, who are “partakers with him in the tribulation, and kingdom, and patience which are in Jesus;”2 with that very baptism they are all baptized. (1 Mar 10:39; 2 Rev 1:9)

Now we know from the fourth Gospel what the light was in which St. John looked back, at a distance of more than half a century, upon the life of Jesus. Nothing therefore was more natural than that, dealing only with the great principles at work in God s government of the world and guidance of His Church, and seeing these principles embodied in visions, the visions should present to him a course of things precisely similar to that which had been followed in the case of the Forerunner of the Church and the Captain of her salvation.

Turning then to the fourth Gospel, it has long been acknowledged by every inquirer of importance that the struggle of Jesus with the world, which the Evangelist chiefly intends to relate, ends with the close of chap. 12. It is equally undeniable that with the beginning of chap. 13 the struggle breaks out afresh. Between these two points lie chaps. 13 to 17, five chapters altogether different from those that either precede or follow them, marked by a different tone, and centering around that institution of the Last Supper in which, Judas having now “gone out,” the love of Jesus to His disciples is poured forth with a tenderness previously unexampled. In these chapters we have first a narrative in which the love of Jesus is related as it appears in the foot-washing and in the institution of the Supper, and then, immediately afterwards, a pause. This pause – chap. 13:31 – ch. 17 – together with the narrative preceding it, occurs at the close of a struggle substantially finished – “I glorified Thee on the earth, having accomplished the work which Thou hast given Me to do.”* – and only yet again to burst forth in one final and unsuccessful effort against the Prince of life. (* Joh 17:4)

It would seem as if we had a similar structure at the point of the Apocalypse now reached by us. There is a transition narrative which, so far as the thought in it is concerned, may be regarded either as closing the fourth or as beginning the fifth section of the book. It is probably better to understand it as the latter, because the mould of the Gospel is thus better preserved; and, where so much else speaks distinctly of that mould, there is no impropriety in giving the benefit of a doubt to what is otherwise sufficiently established. Although therefore the fifth section of the Apocalypse, the Pause, begins properly with Rev 19:11 of this present chapter, the first ten verses may be taken along with these as a preparatory narrative standing to what follows as Joh 13:1-30 stands to John chap. 13:31 – chap. 17. The probability, too, that this is the light in which we are to look at the passage before us, is rendered greater when we notice, first, that there is in the midst of the preliminary narrative, and for the first time mention made of a “supper,” the marriage supper of the Lamb,1 and, secondly, that at a later point in the book there is a final outburst of evil against the Church, which, notwithstanding the powerful forces ranged against her, is unsuccessful.2 (1 Rev 19:9; 2 Rev 20:7)

What we have now to do with is thus not a continuation of the struggle. It is a pause in which the fall of Babylon is celebrated, and the great enemies of the Church are consigned to their merited fate: –

“After these things I heard as it were a great voice of a great multitude in heaven, saying, Hallelujah; Salvation, and glory, and power, belong to our God: for true and righteous are His judgments: for He hath judged the great harlot, which did corrupt the earth with her fornication, and He hath avenged the blood of His servants at her hand. And a second time they say, Hallelujah. And her smoke goeth up forever and ever. And the four-and-twenty elders and the four living creatures fell down and worshipped God that sitteth on the throne, saying, Amen; Hallelujah. And a voice came forth from the throne, saying, Give praise to our God, all ye His servants, ye that fear Him, the small and the great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunders, saying, Hallelujah: for the Lord our God, the Almighty, reigneth. Let us rejoice and be exceeding glad, and let us give the glory unto Him: for the marriage of the Lamb is come, and His wife hath made herself ready. And it was given unto her that she should clothe herself in fine linen, bright and pure: for the fine linen is the righteous acts of the saints. And he saith unto me, Write, Blessed are they which are bidden unto the marriage supper of the Lamb. And he saith unto me, These are true words of God. And I fell down before his feet to worship him. And he saith unto me, See thou do it not: I am a fellow-servant with thee and with thy brethren that hold the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy (Rev 19:1-10).”

Babylon has fallen; and the world, represented by three classes of its inhabitants – kings, merchants, and sailors – has poured out its lamentations over her fall. Very different are the feelings of the good, and these feelings appear in the narrative before us. A great multitude is heard in heaven, not necessarily in the region beyond the grave, but in that of the righteous, of the unworldly, of the spiritual, whether in time or in eternity. This “multitude” is probably to be identified with that of Rev 7:9. The definite article, which would render the identification complete, is indeed wanting; but we have already found instances of the same method of speech with regard to the one hundred and forty and four thousand of Rev 14:1, and with regard to the glassy sea of Rev 15:2. The whole ransomed Church of God is therefore included in the expression. They sing first; and the burden of their song is Hallelujah, or Praise to God, because He has inflicted upon the harlot the due punishment of her sins and crimes. Nor do they sing only once; they sing the same ascription of praise a second time. The meaning is not simply that they do this twice, the “second time” having more than its numerical force, and being designed to bring out the intensity of their feelings and their song. Then the four-and-twenty elders, the representatives of the glorified Church, and the four living creatures, the representatives of redeemed creation, answer, Amen, and take up the same song: Hallelujah. All creation, animate and inanimate, swells the voice of joy and praise.

Meanwhile the smoke of the harlots torment goeth up forever and ever. Again, as once before, we have here no right to fasten our thoughts upon immortal spirits of men deceived and led astray. Such may be included. If they have identified themselves with the harlot, we need not hesitate to say that they are included. But what is mainly brought under our notice is the overthrow, complete and final, of sin itself. Babylon has been utterly overthrown, and her punishment shall never be forgotten. Her fate shall remain a monument of the righteous judgment of God, and shall illustrate unto the ages of the ages the character of Him who, for creation s sake, will “by no means clear the guilty.”* (* Exo 34:7)

A voice from heaven is then heard calling upon all the servants of God to praise Him; and this is followed by another voice, as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunders, saying, Hallelujah: for the Lord our God, the Almighty, reigneth. He always indeed really reigned, but now He has taken to Himself His great power, and everything acknowledges its King.

Thus a new moment is reached in the history of Gods saints. The Lamb is come to claim His bride, and His wife hath made herself ready. She has been long betrothed, and has been waiting for the Bridegroom. Through storm and calm, through sorrow and joy, through darkness and light, she has waited for Him, crying ever and again, “Come quickly.” At last He comes, and the marriage and the marriage supper are to take place. For the first time in the Apocalypse we read of this marriage, and for the first time, although the general idea of supping with the Lord had been once alluded to,1 of this marriage supper. The figure indeed is far from being new. The writers both of the Old and of the New Testament use it with remarkable frequency.2 But no sacred writer appears to have felt more the power and beauty of the similitude than St. John. In the first miracle which he records, and in which he sees the whole glory of the New Testament dispensation mirrored forth, He who changed the water into wine is the Bridegroom of His Church3; and, when the Baptist passes out of view in the presence of Him for whom he had prepared the way, he records the swan-like song in which the great prophet terminated his mission in order that another and a higher than himself might have sole possession of the field: “Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before Him. He that hath the bride is the bride groom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegrooms voice: this my joy therefore is fulfilled.”4 (1Comp. Rev 3:20; 2Comp. Psa 45:9-15; Isa 54:5; Hos 2:19; Mat 22:2; Eph 5:32, etc.; 3 Joh 2:1-11; 4 Joh 3:28-29)

Such is the moment that has now arrived, and the bride is ready for it. Her raiment is worthy of our notice. It is fine linen, bright and pure; and then it is immediately added, for the fine linen is the righteous acts of the saints. These acts are not the imputed righteousness of Christ, although only in Christ are the acts performed. They express the moral and religions condition of those who constitute the bride. No outward righteousness alone, with which we might be clothed as with a garment, is a sufficient preparation for future blessedness. An inward change is not less necessary, a personal and spiritual meetness for the inheritance of the saints in light. Christ must not only be on us as a robe, but in us as a life, if we are to have the hope of glory.1 Let us not be afraid of words like these. Rightly viewed, they in no way interfere with our completeness in the Beloved alone, or with the fact that not by works of righteousness that we have done, but by grace, are we saved through faith, and that not of ourselves; it is the gift of God.2 All our salvation is of Christ, but the change upon us must be internal as well as external. The elect are foreordained to be conformed to the image of Gods Son3; and the Christian condition is expressed in the words which say, not only “Ye were justified,” but also “ye were washed, ye were sanctified in the name of the Lord Jesus Christ, and it the Spirit of our God.”4 (1 Col 1:27; 2 Eph 2:8; 3 Rom 8:29; 4 1Co 6:11)

Thus “made ready,” the bride now enters with the Bridegroom into the marriage feast; and, as the whole of her future rises before the view of the heavenly visitant who converses with the Seer, he says to him, Write, Blessed are they which are bidden to the marriage supper of the Lamb.

Once before St. John had heard a similar, perhaps the same, voice from heaven, saying, “Blessed are the dead which die in the Lord from henceforth.”* Then we believed; now we see. The clouds are dispelled; the veil is rent asunder; we enter into the palace of the great King. There is music, and festivity, and joy. There is neither sin nor sorrow, no privilege abused, no cloud upon any countenance, no burden upon any heart, no shadow from the future to darken the rapture of the present Here is life, and life abundantly; the peace that passeth understanding; the joy unspeakable and glorified; the inheritance incorruptible, undefiled, and unfading. (* Rev 14:13)

In particular, when we think of this marriage supper of the Lamb, we cannot but return to that supper in the upper chamber of Jerusalem which occupies so strikingly similar a position in the life of Jesus. There Jesus said, “Take, eat: this is My body, which is for you;” “This cup is the new covenant in My blood: drink ye all of it.”* That was a feast, in which He gave Himself to be forever the nourishment of His Church. And in like manner in the marriage supper of the Lamb the Lord who became dead and is alive for evermore is not only the Bridegroom, but the substance of the feast. In Him and by Him His people lived on earth; in Him and by Him they live forever. (* Mat 26:26-27; 1Co 11:24-25)

All this St. John saw. All this, too, he heard confirmed by the statement that, wonderful and glorious as was the spectacle, it was yet true words of God. He was overwhelmed, and would have worshipped his angelic visitant. But he was interrupted by the declaration on the angels part, See thou do it not: I am a fellow-servant with thee and with thy brethren that hold the testimony of Jesus: worship God. These fellow-servants are first the prophets, but then also all true members of Christs Body. The last not less than the first hold the testimony of Jesus1; and because they do so, they too are prophets, for prophecy, whether in Old or in New Testament times, testifies to Him. In Him all revelation centers. He is the expression of the God whom no man hath seen. He is thus the Alpha and the Omega, “over all, God blessed forever.”2 (1Comp. Rev 1:3; Rev 1:9; Rev 6:9; Rev 11:7; Rev 12:17; Rev 20:4; 2 Rom 9:5)

By so contemplating Him we are prepared for the next following vision: –

“And I saw the heavens opened, and behold a white horse, and He that sat thereon, called Faithful and True; and in righteousness He doth judge and make war. And His eyes are a flame of fire, and upon His head are many diadems; and He hath a name written, which no man knoweth, but He Himself. And He is arrayed in a garment sprinkled with blood: and His name is called The Word of God. And the armies which are in heaven followed Him upon white horses, clothed in fine linen, white and pure. And out of His mouth proceedeth a sharp sword, that with it He should smite the nations and He shall rule them with a rod of iron: and He treadeth the winepress of the fierceness of the wrath of Almighty God. And He hath on His garment and on His thigh a name written, KING OF KINGS, AND LORD OF LORDS (Rev 19:11-16).”

Of the position of this passage in the structure of the Apocalypse we have already spoken; and, looked at in that its true light, it may be called the Pause of Victory. There is no renewal of the struggle. A Warrior is indeed presented to us; but He is a Warrior who has already conquered, and who comes forth not so much to subdue His enemies as to inflict upon them their final punishment.

Heaven is open, and our attention is first of all directed to a rider upon a white horse. The description given of this rider leaves no doubt as to who He is. The “whiteness” of the horse is the emblem of a purity that can be connected with the kingdom of God alone. The description of the Rider – Faithful, who will not suffer one word that He has promised to fail; True, not true as opposed to false, but real as opposed to shadowy – corresponds only to something essentially Divine; while the particulars of His appearance afterwards mentioned take us back to the glorified Son of man of chap. 1, and to other passages of this and other books of the Bible which speak of the same glorious Person. There are the eyes like a flame of fire of Rev 1:14 and Rev 2:18. There are upon His head many diadems, a fact not previously mentioned, but corresponding to the many royalties which belong to Him whom all things obey. There is the name which none but He Himself knoweth, for “no one knoweth the Son save the Father.”l There is the garment sprinkled with blood, of which we read in the prophet Isaiah,2 the blood, not that of the Conqueror shed for us, but the blood of His enemies staining His raiment as He returns victorious from the field. There is the name The Word of God, with which St. John alone has made us familiar in the opening of his Gospel. There are the armies which are in heaven, following Him upon white horses, and clothed in fine linen, white and pure, to which our attention is directed, not for their sake, but for His, for He has made them partakers of His victory. There is the sharp sword proceeding out of His mouth of Rev 1:16 and Rev 2:12. There is the smiting of the nations, of which we have already heard in Rev 2:27 and Rev 12:5. There is the treading of the winepress of the fierceness of the wrath of Almighty God, spoken of in Rev 14:19-20. Finally, there is on His garment and on His thigh the name KING OF KINGS, AND LORD OF LORDS. All these traits leave no doubt who this Captain of salvation is; and all are noted that we may better understand both the glory of His person, and the nature of His accomplished work. (1 Mat 11:27; 2 Isa 63:3)

One thing therefore alone remains: that the great adversaries of His people shall be consigned to their doom; and to this the Seer proceeds: –

“And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the birds that fly in mid-heaven, Come and be gathered together unto the great supper of God; that ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit thereon, and the flesh of all men, both free and bond, and small and great. And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against Him that sat upon the horse, and against His army. And the beast was taken, and he that was with him, the false prophet that wrought the signs in his sight wherewith he deceived them that had received the mark of the beast, and them that worshipped his image. They twain were cast alive into the lake of fire that burneth with brimstone. And the rest were killed with the sword of Him that sat upon the horse, even the sword which came forth out of His mouth: and all the birds were filled with their flesh (Rev 19:17-21).”

The angel beheld at the beginning of this scene is the first of the three forming the second group of that series of seven parts of which the triumphing Conqueror was the center. He stood in the sun, which is to be thought of as in the zenith of its daily path, in order that he may be seen and heard by all. It is to the birds that fly in mid-heaven that he calls; that is, to those strong and fierce birds of prey, such as the eagle and the vulture, which fly in the highest regions of the atmosphere. His cry is that they shall come to the great supper of God, that they may feast upon the flesh of all the enemies of the Lamb. The idea of such a feast is found in the prophecies of Ezekiel; and there can be no doubt, from the many accompanying circumstances of similarity between the description of it there and here, that St. John has the language of the prophet in his eye: “And, thou son of man, thus saith the Lord God; Speak unto the birds of every sort, and to every beast of the field, Assemble yourselves, and come; gather yourselves on every side to My sacrifice that I do sacrifice for you, even a great sacrifice upon the mountains of Israel, that ye may eat flesh, and drink blood. Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bullocks, all of them fallings of Bashan. And ye shall eat fat till ye be full, and drink blood till ye be drunken, of My sacrifice which I have sacrificed for you. And ye shall be filled at My table with horses and chariots, with mighty men, and with all men of war, saith the Lord God.”1 Yet, while the picture of the prophet is unquestionably before the Seers mind, it is impossible to doubt that we have in this supper a travesty of that marriage upper of the Lamb which had been spoken of in the previous part of the chapter.2 In contrast with the joyful banquet at which the children of God shall be nourished by Him whose flesh is meat indeed and whose blood is drink indeed, the wicked, to whatever rank or station they belong, shall themselves be a meal for all foul and ravenous birds. The whole passage reminds us of the spectacle at Calvary, as it is set before us in the fourth Gospel, and may be accepted as one of the innumerable proofs of the similarity between two books – that Gospel and the Apocalypse – at first sight so different from each other. On the Cross Jesus is the true Paschal Lamb, not so much in the moment of its death as at a subsequent stage, when it was prepared for, and eaten at, the paschal meal. In the conduct of the Jews on that occasion St. John appears to behold an inverted and contorted Passover. The enemies of Jesus had not entered into the judgment-hall of Pilate, “lest they should be defiled; but that they might eat the Passover.”3 They had not eaten it then Amidst the tumult and stormy passions of that dreadful morning, when had they an opportunity of eating it? St John does not tell us that they found one. Rather is the whole narrative so constructed, so full of close, rapid, passionate action, that it is impossible to fix upon any point at which we can insert their eating until it was too late to make it legal. May it not be that they found no opportunity for eating it? They lost their Passover. Lost it? Nay; the Evangelist seems to say, they found a Passover. Go with me to the Cross; mark there their cruel mockeries of the Lamb of God; and you shall see the righteous dealings of the Almighty as He makes these mockeries take the shape of a Passover of judgment, a Passover of added sin and deepened shame.4 (1 Eze 39:17-20; 2 Rev 19:9; 3 Joh 18:28; 4The wriJter has endeavored to unfold this view of Jesus on the Cross in two papers in The Expositor, first series, vol. 17, 129)

The punishment of the wicked, and especially of the three great enemies of the Church, now proceeds; and it ought still to be carefully observed that we have to do with punishment, not war or overthrow in war. It was so at Rev 19:17, where, after the triumphing Conqueror had ridden forth, followed by His armies, there is no mention of any battle. There is only the angel s cry to the birds to gather themselves together unto the great supper of God. The battle had been already fought, and the victory already won. We are now told indeed of the gathering together of the beast and the kings of the earth and their armies, to make war against Him that sat upon the horse, and against His army. But, whatever may have been their design, it is not executed. No actual fighting is spoken of. The enemies referred to are at once taken, apparently without fighting, and are consigned to the fate which they have brought upon themselves.

Two of the three great enemies of the Lord and of His Church meet this fate, – the beast and the false prophet. The first of these is the beast so frequently mentioned in previous chapters. More particularly it is the beast of chap. 17, the representative of the antichristian world in its last and highest form. The second is not less certainly the second beast of chap. 18, of whom it is said that “he deceiveth them that dwell on the earth by reason of the signs which it was given him to do in the sight of the beast; saying to them that dwell upon the earth, that they should make an image to the beast.”* The “signs,” the “deception” and the “worship” of the beast now spoken of can be no other than those thus referred to. (* Rev 13:14)

One point may be noticed further. According to what seems to be the best reading of the original Greek, we are told here, not that “the beast was taken, and with him the false prophet,” but “the beast was taken, and he that was with him, the false prophet.” In other words, the language of St. John is designed to bring out the closeness of connection between these two beasts, the fact that the one is always dependent on the other. They are never separated. The first cannot act without the second. Hence in all probability the reason why, in treating of the doom by which these enemies of the Church are overtaken, a separate paragraph is not assigned to each. They are taken together.

A more important question has been raised in connection with the words before us; and it has been urged that they conclusively prove that both the beast and the false prophet are persons, not personifications.1 We have already seen that in regard to the ” beast ” that conclusion is hasty. It appears to be not less to in regard to the “false prophet” The simple fact that he deceiveth them – that is, all that had received the mark of the beast – is inconsistent with such an idea, unless we ascribe to him a ubiquity that is Divine; or unless we suppose, what Scripture gives us no warrant for believing, that there is in the realm of evil a personal trinity – the dragon, the beast, and the false prophet – corresponding to the Trinity of Father, Son, and Holy Spirit. It is much more natural to think that St. Johns statements upon this point spring from that general method of conception which distinguishes him, and by which everything existing in the realm of good is thought of as having its counterpart in the realm of evil. The question thus raised is wholly independent of any consideration of the fate by which the two beasts are overtaken. When principles are viewed as persons, they must be spoken of as persons; and it will surely not be urged that death and Hades are persons because it is said of them, in Rev 20:14, that they “were cast into the lake of fire.” (* Burger in loc.)

The beast and the false prophet then are cast together into the lake of fire that burneth with brimstone; and this lake of fire is further explained in Rev 20:14 to be “the second death.” It is impossible to avoid the questions, How are we to conceive of this “lake of fire”? and, What is its effect? Yet, so far as at present concerns us, the answer to these questions must be taken from St John alone. In the first instance at least we have nothing to do with the general teaching of Scripture on what is called the doctrine of “eternal punishment” Our only inquiry must be, What impression is the language employed by the Seer in these visions intended to convey? Upon this point it would seem as if there can be little doubt To St John it is no matter of consequence to tell us what shall be the condition of the enemies of the Church throughout the ages of the future, or whether they shall be preserved everlastingly alive in torment and misery and woe. His one aim is to deal with the condition of the kingdom of God while it contends with its foes in this present scene. His one object is to tell us that these foes shall be destroyed forever, and that the world shall be wholly purged from them. No further information is required to comfort us. We may leave them in the hands of God.

Looking at the matter in this light, we do not need to ask whether by ” the lake of fire we are to understand a lake in which the wicked are consumed or one in which they are upheld in undying flames. Either interpretation is consistent with the Apostles course of thought, and with the impression which he wishes to produce.

No doubt it may be said that the principle of contrast, of which we have so often availed ourselves in interpreting this book, implies that, as the righteous shall be upheld amidst the joys of everlasting life, so the wicked shall be upheld amidst the torments of everlasting death. But it is precisely here that the peculiarity of St. Johns mode of thought comes in. To him “life” is in the very nature of the case everlasting. Were it not so, it would not be life. Only therefore in so far as the conception of everlasting torment lies in the idea of “death” can it be truly said that the principle of contrast, so deeply rooted in St. Johns mode of thought, demands the application of everlasting torment to the wicked. But the idea of torment ever lastingly continued does not lie in the idea of “death.” Death is privation; when inflicted by fire, capacity for torment is speedily destroyed; and death itself is cast into the lake of fire. The natural conclusion is that the idea of torment belongs to the mode by which the death spoken of is inflicted – fire – and that the words with which we are dealing may mean no more than this, – that the eternity of effect following the overthrow of the beast and the false prophet is the leading conception associated with the “fire that burneth with brimstone” to which these great enemies of Gods people are consigned.

If what has been said be correct, the whole question of the everlasting suffering of the wicked is left open so far as these passages in the Apocalypse are concerned; and St. Johns main lesson is that when the beast and the false prophet are cast into the lake of fire they shall no longer have power to war against the righteous or to disturb their peace.

When these two enemies of the Church had thus been destroyed, the rest were killed with the sword of Him that sat upon the horse, even the sword which came forth out of His mouth. The persons thus called “the rest” are those who stand to the beast and the false prophet in the same relation as that in which “the rest of the womans seed,” spoken of in Rev 12:17, stand to the man-child “caught up unto God and unto His throne.” The man-child exalted and glorified is the same as “He that sat upon the horse,” and in that condition a sword proceedeth out of His mouth.1 The Guardian and Protector of His own, who has kept their true life safe amidst all outward troubles, brings also these troubles to an end. Their enemies are “killed.” They are not yet cast into the lake of fire, because their hour of judgment has not come. By-and-by it will come.2 Meanwhile not only can they harm the righteous no more, but they afford a supper to the ravenous birds already spoken of; and the birds are more than satisfied: they are gorged with the unholy banquet All the birds were filled with their flesh. (1 Rev 1:16; Rev 19:15; 2 Rev 20:15)

Fuente: Expositors Bible Commentary