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.
6. great multitude ] Rev 19:1, where the words rendered “much people” are the same.
many waters ] Rev 1:15, Rev 14:2.
mighty thunderings ] Rev 6:1, Rev 14:2.
the Lord God Omnipotent ] Read, the Lord our God: and the last word is that usually rendered “Almighty” rather a name “the Almighty” than an epithet see on Rev 1:8.
reigneth ] The only translation that will give the sense without cumbrousness; though “hath taken the kingdom” might express the tense of the original more accurately.
Fuente: The Cambridge Bible for Schools and Colleges
And I heard as it were the voice of a great multitude – In Rev 19:1 he says that he heard a great voice of much people; here he says he heard as it were a voice of a great multitude. That is, in the former case he heard a shout that he at once recognized as the voice of a great multitude of persons; here he says that he heard a sound not distinctly recognized at first as such, but which resembled such a shout of a multitude. In the former case it was distinct; here it was confused – bearing a resemblance to the sound of roaring waters, or to muttering thunder, but less distinct than the former. This phrase would imply:
(a)A louder sound; and,
(b)That the sound was more remote, and therefore less clear and distinct.
And as the voice of many waters – The comparison of the voices of a host of people with the roar of mighty waters is not uncommon in the Scriptures. See the notes on Isa 17:12-13. So in Homer:
The monarch spoke, and straight a murmur rose,
Loud as the surges when the tempest blows;
That dashd on broken rocks tumultuous roar,
And foam and thunder on the stony shore.
And as the voice of mighty thunderings – The loud, deep, heavy voice of thunder. The distant shouts of a multitude may properly be represented by the sound of heavy thunder.
Saying, Alleluia – See the notes on Rev 19:1. This is the fourth time in which this is uttered as expressive of the joy of the heavenly hosts in view of the overthrow of the enemies of the church. The occasion will be worthy of this emphatic expression of joy.
For the Lord God omnipotent reigneth – Yahweh – God Almighty – the true God. The meaning is, that as the last enemy of the church is destroyed, he now truly reigns. This is the result of his power, and therefore it is proper that he should be praised as the omnipotent or Almighty God – for he has shown that he can overcome all his enemies, and bring the world to his feet.
Fuente: Albert Barnes’ Notes on the Bible
Verse 6. The voice of a great multitude] This is the catholic or universal Church of God gathered from among the Gentiles.
The Lord God Omnipotent reigneth.] . Many excellent MSS., most of the versions, with Andreas and Arethas, the two most ancient commentators on this book, add , our, after and according to this the text reads emphatically thus: OUR Lord God, the Almighty, reigneth. What consolation to every genuine Christian that HIS Lord and God is the Almighty, and that this Almighty never trusts the reins of the government of the universe out of his hands! What therefore has his Church to fear?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
By this multitude most understand the church. Some understand the Jews as well as the Gentiles, supposing that they shall be before this time converted and added to the church. Others think their conversion is the marriage spoken of in the next verse. The saints do not rejoice in the ruin of their adversaries, but in the glory of God advanced by it, and as his kingdom is by it promoted.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. many watersContrast the”many waters” on which the whore sitteth (Re17:1). This verse is the hearty response to the stirring call,”Alleluia! Praise our God” (Rev 19:4;Rev 19:5).
the Lord GodomnipotentGreek, “the Omnipotent.”
reignethliterally,”reigned”: hence reigneth once for all. His reign isa fact already established. Babylon, the harlot, was one greathindrance to His reign being recognized. Her overthrow now clears theway for His advent to reign; therefore, not merely Rome, but thewhole of Christendom in so far as it is carnal and compromised Christfor the world, is comprehended in the term “harlot.” Thebeast hardly arises when he at once “goeth into perdition”:so that Christ is prophetically considered as already reigning, sosoon does His advent follow the judgment on the harlot.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And I heard, as it were, the voice of a great multitude,…. Even of all the servants of the Lord, and them that fear him, small and great; a vast multitude of converted Jews and Gentiles, in the several parts of the world, who in answer to the voice out of the throne, which came with great power and energy, lift up their voices in praise to God, both for their own conversion, and for the downfall of Babylon:
and as the voice of many waters: falling down in a descent, or in rough and rocky places, which make a great noise, and is heard afar off; and such must be the united voice of so great a multitude of converts as will be gathered together everywhere at this time: the same metaphor is used of the voice of Christ in Re 1:15
and as the voice of mighty thunderings; violent claps of it, which are sometimes so loud that they rend the very heavens, and strike the inhabitants of the earth with the utmost consternation: these are the same voices which will be heard in the church when the seventh angel sounds his trumpet, Re 11:15
saying, Alleluia; or praise ye the Lord; they will call upon one another to celebrate the praises of God, on account of the above things, in the same manner, and using the same word the people in heaven, and the four and twenty elders and four living creatures, do; and this is the fourth time the word is used in this context, and confirms the observation that has been made, that this vision refers to the conversion of the Jews, which will quickly follow the destruction of Rome: and the Jews themselves have a notion, that when Rome is destroyed the Messiah will come; and so he will in his spiritual reign. They say o,
“our redemption will be immediately upon the destruction of Rome.”
And again p,
“the root of our redemption depends upon the destruction of Rome.”
The reason for their saying “hallelujah” follows,
for the Lord God omnipotent reigneth; by whom is meant the Lord Jesus Christ, who is Lord of all, and God over all, blessed for ever, and is the Almighty; and though he was set up as King over the holy hill of Zion, and has reigned over the church in every age, and came as King into this world, though his kingdom was not of it, and at his resurrection was declared Lord and Christ, and his kingdom was then more manifest, and he has ever since displayed his kingly power in defending his church, and defeating the enemies of it; yet now will he reign more visibly and gloriously, his kingdom will be enlarged from one end of the earth to the other, and he will be King over all the earth, which will occasion great joy to Jews and Gentiles; see Ps 47:1 and
[See comments on Re 11:17].
o Tzeror Hammor, fol. 148. 1. p Tzeror Hammor, fol. 163. 4.
Fuente: John Gill’s Exposition of the Entire Bible
As it were the voice ( ). Used here three times, as once in verse 1: once of a second great multitude ( ), not of angels as in verse 1, but the innumerable multitude of the redeemed of 7:9; then “of many waters” ( ) as in Rev 1:15; Rev 14:2 like “the roar of a cataract” (Swete); and once more “the voice of mighty thunders” ( ) as in Rev 6:1; Rev 10:3.
Saying (). The best attested reading, genitive plural of , agreeing with (genitive singular), for roll of the waters and the roar of the thunders were not articulate. Some MSS. have (nominative plural) referring also to , though nominative instead of genitive. The fourth “Hallelujah” comes from this vast multitude.
The Lord our God, the Almighty (, , ). For this designation of God see also Rev 1:8; Rev 4:8; Rev 11:17; Rev 15:3; Rev 16:7; Rev 16:14; Rev 19:15; Rev 21:22. Cf. deus et dominus noster used of the Roman emperor.
Reigneth (). First aorist active of . Probably ingressive prophetic aorist, “God became king” in fulness of power on earth with the fall of the world power.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And I heard as it were the voice of a great multitude,” (kai ekousa hos phonen ochlou pollu) “And I heard a sound like (similar to that of) a huge crowd,” Rev 11:15; a mass of people, a multitude, – apparently the reverberating testimonial harmony of the assembly of earth’s redeemed in glory from the three groups of all the redeemed of the ages awaiting with abated breath the marriage of the Lamb. 1Co 10:32; Rev 14:1-5.
2) “And as the voice of many waters,” (kai hos phonen hudaton pollon) “And (similar to) like the sound of many (rolling) waters,” Eze 1:24; Eze 43:2; Rev 1:15; Rev 14:2; Rev 19:1.
3) “And as the voice of mighty thunderings,” (kai hos phonen bronton ischuron) “And (also) like the sound of strong, reverberating thunders,” rumbling thunder sounds, as when God spoke to Israel at Mt Sinai, Rev 6:1.
4) “Saying Alleluia,” (legonton hallelouia) “Saying repeatedly, hallelujah,” Shout out Jehovah! This is the fourth hallelujah shout as the King, Christ Jesus, is about to come forth to meet, be joined to his Queen Bride, to begin his Millennial reign, Joh 3:29; Rom 7:4; 1Co 10:32; 2Co 11:2; The Bride is the church, Eph 3:21.
5) “For the Lord God omnipotent reigneth,” (hoti ebasileusen kurios ho theos hemon ho pantokraton) “Because had reigned (all the time) the Lord God all powerful, Almighty,” only the world, the earth had not given heed to obey him who had and did reign. The King of kings, Lord of lords, eternal immortal reigneth on and on forever Isa 9:6-7; Dan 2:44-45; Dan 7:27; 1Ch 29:11.
CHRISTIANS IN HEAVEN
I once heard the following droll story of a certain Canadian convert: – He had a dream, he said, one night, 0 that he was translated to heaven, which, to his imagination, seemed very much like a large church or meeting-house (I devoutly trust he was mistaken in that). He said he thought Jesus Christ questioned each one before Him as to his ecclesiastical position. One said he was an Episcopalian. “Then,” said Christ, “you can go and sit down in that pew – there all the Episcopalians are gathered together.” Another said he was a Baptist; he was in like manner told to repair to another pew. A third said he was a Presbyterian, a third pew was assigned to him; and so of the rest. At last it came to the turn of the poor savage to be catechized; and not being sufficiently up to the nice divisions of ecclesiastical and doctrinal theology, he was afraid that there would be no “pew ” found for him. Trembling, he replied, when asked what he was, “I am a Christian, and love the Lord Jesus with all my heart.” “Oh, then,” said the Saviour, “you may walk all about heaven, and hither and thither just as it pleases you.
Fuente: Garner-Howes Baptist Commentary
6. The responsive song has now come to a climax. First, there was a great voice from heaven; then, a repeat; third, a response from the elders; fourth, a response from the throne; and last, this universal voice as of waters and thunderings, in which the seer is drowned.
Reigneth Aorist, has reigned. That is, has acted the king has decisively ruled in destroying the harlot; for that is the theme of all these responsive chants.
Fuente: Whedon’s Commentary on the Old and New Testaments
Rev 19:6-8 . The final chorus, which is likewise opened with hallelujah, passing by the judgment in which already the adorable glory of God has been occupied, points forward especially to the marriage of the Lamb, and, therefore, to the revelation of the glory of God, whereby after all enemies have been judged believers are to be beatified. Thus, therefore, the point carried to the full end appears in the pause in the Apocalyptic development marked by the ascriptions of praise (Rev 19:1 sqq.).
, . . . The explanation given at Rev 19:1 is here established by the fact that the comparison is satisfied not with the . ., but introduces still other things in the same sense. [4038]
. The nom. stands still more out of construction than the ace. See Critical Notes, and cf. Rev 4:1 , Rev 5:13 .
. The specifying the reason as in Rev 19:2 . On the conception ., cf. Rev 11:17 .
. As the foundation of the present joy, this is likewise to be understood proleptically, like the , Rev 11:18 . [4039] So, correctly, De Wette. [4040] Vitr. is mistaken in his opinion of the state of affairs described, as he even states that the expression is synonymous with . ., in order that both may in the same way [4041] refer to the glorious state of the Church still to be expected within this temporal life. In the directly opposite interest, Zll. reaches the statement that is like . . . . ., and that both expressions designate, not the future marriage itself, [4042] but “the preliminary festival of the Messiah’s marriage,” i.e., the one thousand years’ reign. [4043] But the marriage of the Lamb with his bride, i.e., the entire assembly of believers, [4044] is, in fact, nothing else than the distribution of the eternal reward of grace on the part of the coming Lord to his believers, who then enter with Him into the full glory of the heavenly life. [4045] What the final promises of the epistles, chs. 2 and 3, proclaim under various figures with respect to individuals, [4046] is represented as pertaining to the entire Church as the bride of the coming Lord, under the figure of the marriage of the Lamb, and, therefore, as the most intimate and eternally uninterrupted fellowship with Him who has redeemed the Church with his own blood. [4047] An application to individuals follows also in Rev 19:9 . The proleptical ( , , ) allusion to the blessed fulfilment of the mystery of God, [4048] that has now not yet, in fact, occurred, is here the more suitable in the mouths of the heavenly beings, since, in fact, an act already of the final judgment viz., the destruction of the great harlot has been executed, and, consequently, the actual beginning of that fulfilment has been made.
. The expression is entirely appropriate to the bride, [4049] so that the alteration . [4050] appears groundless.
. As becomes the bride who with joy awaits the coming of her bridegroom. [4051] An important part of her is expressly emphasized in Rev 19:8 , in conformity with the figure , . . . , and then interpreted by John, , . . .
On , cf. Rev 6:4 .
. . Excellently, Grot.: “You see here the dignified garb, as that of a matron, not ostentatious, like that of the harlot previously described.” That really distinct references are intended by and , [4052] is not to be inferred at all events from the interpretation that follows. Cf. also Rev 7:14 . Meanwhile, it is in itself correct to distinguish the negative innocency of the life from the positive practice of virtue.
. Cf. a similar interpretation, Rev 5:8 . The form of the expression, [4053] and the real parallel, [4054] suggest only just deeds in which the saints have maintained their fidelity. On the contrary, Ew. ii.: declaration of righteousness; also Meyer, on Rom 5:16 : the divine sentence of justification which the saints have received. But the plural form resists this mode of exposition, which, so far as the subject itself is concerned, refers to the writer of the Apocalypse a thought of so peculiarly a Pauline stamp as does not occur elsewhere in the Apoc. Of course, an allusion to the grace bestowed by God, as the ground and source of the belonging to the saints, is contained in a delicate way in the , . . . ; but just this reference to the Divine giving prevents us, on the other hand, from defining the as a Divine activity, but allows us to think only of the just deeds of saints . [4055] In this result Gebhardt [4056] and Klief. also harmonize. [See Note LXXXIV., p. 461.]
[4038] Cf. Rev 1:15 .
[4039] Cf. Rev 14:7 .
[4040] Cf. also Hengstenb.
[4041] Cf. Rev 21:9 sqq.
[4042] Rev 21:9 sqq.
[4043] Rev 20:4 sqq.
[4044] Rev 21:9 . Rev 22:17 . Cf. Rev 12:1 ; Isa 54:1 sqq.; Hos 2:19 sq.; Eze 16:7 sqq.; Eph 5:25 .
[4045] Cf. Rev 11:18 , Rev 22:12 .
[4046] Cf. especially Rev 3:20 .
[4047] Cf. Rev 5:6 ; Rev 5:9 , Rev 7:17 , Rev 14:1 .
[4048] Cf. Rev 10:7 .
[4049] Gen 29:20 ; Deu 22:24 ; Mat 1:20 .
[4050] . Cf. Rev 21:9 .
[4051] Cf. Rev 22:17 , Rev 21:2 ; Mat 25:10 : .
[4052] Hengstenb.: “The brilliant glory of a virtuous life, and spotless purity from sins.”
[4053] Cf. Rev 15:4 .
[4054] Cf. Rev 14:4 sq.
[4055] Cf. the , Rev 18:5 .
[4056] p. 176.
NOTES BY THE AMERICAN EDITOR
LXXXIV. Rev 19:8 .
Some of the older Protestant interpreters explain the plural , as determined by the fact that it comprises the two righteousnesses of the believer, the imputed righteousness of Christ and his own inherent righteousness. So Forbes in Poole’s Synopsis . Calov. also, upon the ground that the imputation of Christ’s righteousness to the believer will never cease. Others, like Cluverus, maintain that each saint has a ; and, therefore, there are , because there are many saints. So Alford: “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.” John Gerhard ( L. C ., viii. 167) also adopts the distributive use of the plural, although referring it to imputed righteousness. Philippi ( Kirch. Glaubenslehre , v. 1, 252), however, concurs with Dsterdieck: “The right deeds of the saints are the robe of fine linen, to be clothed in which is granted them (Rev 19:8 ).”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2522
GODS GOVERNMENT, A GROUND OF JOY
Rev 19:6. Alleluia: for the Lord God Omnipotent reigneth.
IN the government of Jehovah all acquiesce, so far as relates to his conferring of rewards upon his obedient people: but from his inflicting of punishment on the disobedient the minds of the generality revolt; because they have formed to themselves an idea of a God whose mercy swallows up, as it were, all his other attributes. But justice is, in its place, as honourable to the Deity as mercy: and the exercise of it, towards those who shall die in their sins, will be a subject of praise and thanksgiving through all the hosts of heaven, no less than the exercise of mercy itself. The whole preceding chapter proclaims the destruction of the mystical Babylon, that is, of Rome; whose abominations have reached unto heaven [Note: Rev 18:5.], and whose persecutions of the saints have been long crying out for vengeance against her [Note: Rev 18:24.]. At the execution of Gods judgments upon her, all heaven is represented as rejoicing: and the one song which is heard through all the regions of the blest, is Alleluia! for true and righteous are Gods 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 [Note: ver. 13.]. In this, all on earth are called to unite: and the entire chorus of the assembled universe is as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia! for the Lord God Omnipotent reigneth. Connected with the ruin of antichrist is the diffusion of the Redeemers kingdom throughout the world: for then will be the marriage of the Lamb, and his taking of the Church into a visible union with himself, and his consummation of her happiness. Then will the Lord God Omnipotent reign on earth; and nothing but hallelujahs be heard throughout the universe. Let me then call upon you, as it were by a voice from heaven, to commence this song,
I.
As an expression of grateful acknowledgment
Certain it is, that we have abundant ground for this song in this present world
[Let us look back to the circumstances of our birth; the time, when the Sun of Righteousness had arisen upon the earth; and the place, where his rays were shining forth in their meridian splendour. This can be traced to nothing but Gods sovereign will and pleasure: for it is to Him alone that we owe it, that we were not born amidst all the errors of Popish delusion; or in a heathen land, under the darkness of Pagan superstition, or of Mahometan imposture.
Let us survey our whole life; our dangers, both seen and unseen; and our deliverances, which nothing but an overruling Providence could ever have effected. Particularly, let us view our temptations to sin, and the wonderful preservations which we have experienced; sometimes, perhaps, through the remonstrances of conscience; sometimes through the intervention of some seasonable occurrence; and sometimes through a mere want of opportunity to execute the secret wishes of our hearts. Let us, in this respect, compare ourselves with, those who, having been less favourably circumstanced in relation to their temptations and restraints, have been left to carry into effect the evil dictates of their hearts; and we shall, if we know any thing of ourselves, find abundant occasion for thanksgivings to our God.
If, through the grace of God, we have been brought to the knowledge of Christ, and been made partakers of his salvation, shall we not, in that case, pour forth our acclamations and hosannahs? Or, if we be yet in our unconverted state, shall we not praise him, that space is yet given us for repentance? If there were no other ground of praise than this, that we are not at this moment lifting up our eyes in the torments of hell, and crying in vain for a drop of water to cool our tongues, there is not one amongst us who may not well lift up his voice, even as thunder itself, in hallelujahs to the Lord God Omnipotent, who, by his sovereign power and grace, has distinguished us from the millions who are gone beyond a possibility of redemption.]
And shall we not burst forth into this song, the very instant that we enter into the invisible world
[There we shall have a complete view of all the dangers to which we ever were exposed, and all the deliverances that ever were vouchsafed unto us here below. Our feelings will be not unlike to those of Joshua and the Israelites after their establishment in the land of Canaan. They doubtless would look back on all their way, from the time that Moses had come to Egypt for their deliverance: they would call to remembrance the many successive plagues that had been inflicted on that land for the humiliation of Pharaoh, and the terrible slaughter of the first-born that had at last constrained him to consent: they would have strongly painted also before their eyes the dangers to which they had been exposed, when, with the sea before them, and mountains and morasses on either side, the enraged army of Pharaoh pressed upon their rear. They would, in particular, review their passing of the Red Sea as on dry ground, and the total destruction of their pursuers in the returning waters. In a word, they would have before their eyes the diversified events during the whole of their sojourning in the wilderness, the mercies and the judgments of every kind, till at last they were brought in safety to the possession of the promised land. Nor would they be unmindful of the myriads, who, through their unbelief, had fallen short of that rest; and of the distinguishing favours which they themselves had experienced at the hands of God. Thus, I say, will our souls, if ever they be permitted to reach the heavenly land, behold at one glance all the wonders of grace and mercy which they have experienced in this vale of tears: and, O with what rapture will they adore and magnify their God! Methinks the deafening sound of cataracts, or the terrific roar of thunders, will be as nothing, in comparison of the hallelujahs that shall burst from the millions of the redeemed at that day.]
But there is another view, in which the words of my text may be considered; namely,
II.
As an effusion of confident anticipation
This, indeed, is the precise view in which they should be understood; for Rome is not yet destroyed; and, consequently, the alleluias are uttered only in the prospect of that event. And we too, with a prospective regard to future events, may utter this song: we may utter it,
1.
In reference to the world at large
[Most awful is the state of the world at this time. Revolutions and counter-revolutions are occurring in mighty kingdoms, and in rapid succession: and no one can foresee what their end shall be. But it is a sweet consolatory thought, that God reigneth, and is accomplishing his own designs by these unconscious and unwitting agents. In the rise and fall of the four great empires, God wrought his own sovereign and unerring will. Cyrus little thought whose instrument he was, in the subversion of the Chaldean empire; nor did the mighty conquerors, who, in succession, reduced the Persian, Grecian, and Roman empires, know whose decrees they executed, or whose purposes they fulfilled. So, at this time, contending nations little imagine that there is One on high who makes use of them for the effecting of his own purposes; and who will infallibly direct their ambitious and selfish projects for the attainment of his own ends. Nothing can appear more independent of the Deity than winds and storms: yet they, all of them without exception, fulfil his will: and truly this may well compose our minds, in relation to the issue of these events: and whilst others are filled with terrors, we may calmly and confidently say, Alleluia! for the Lord God Omnipotent reigneth.]
2.
In reference to the Church of God
[This is at a low ebb. Whole countries, where religion once flourished, are now as destitute of it as if the Gospel had never been proclaimed unto them. Even the Churches of Asia, once so distinguished by the favour of Heaven, have their candlesticks removed, and are now immersed in total darkness. And Christendom itself is in a very dark degraded state; few, very few, experiencing the power of godliness, or adorning in any respect the principles they profess. But shall the light of divine truth be wholly extinguished, or the powers of darkness ultimately prevail against the Church of Christ? No: we are assured that the gates of hell shall never prevail against it. Not all the efforts of Gods enemies, therefore, need intimidate us, or partial failures tempt us to despond: for Gods counsel shall stand; and He will do all his will. God sees the impious conspiracies of the wicked; and he laughs them to scorn; saying, Yet have I set my King upon my holy hill of Zion [Note: Psa 2:1-6.]. And the time is surely coming, when all the kingdoms of the world shall become the kingdom of the Lord and of his Christ: so that, with as much confidence as if we saw this already actually existing, we may celebrate it with the loudest hallelujahs to God and to the Lamb.]
3.
In reference to our own souls
[Many discouragements do we meet with in our way; so that we are ready at times to say, like David, I shall one day perish by the hands of my great enemy. But it is our privilege to know, that God has laid help for us upon One that is mighty, and that greater is He that is in us than he that is in the world. See the spirit of David, when replying to the boasts of the self-confident Goliath: such should be our spirit, in the midst of all our conflicts: nor should we doubt the issue of the contest, when we go forth in the name of the God of Israel, though we have nothing but a sling and a stone wherewith to oppose our mighty adversary. In a certain prospect of being more than conquerors through Him that loveth us, we may adopt the language of the prophet, The Lord God will help me; therefore shall I not be confounded: therefore have I set my face like a flint; and I know that I shall not be ashamed. He is near that justifieth me: who will contend with me? let us stand together: who is mine adversary? let him come near to me. Behold, the Lord God will help me: who is he that shall condemn me? lo, they all shall wax old, as a garment: the moth shall eat them up [Note: Isa 50:7-9.]. Such was also the Apostles boast [Note: Rom 8:34-39.]: and such also may be ours. Let the floods lift up their waves ever so high, He who sitteth on high is mightier [Note: Psa 93:1-4.]: and therefore, in a certain dependence upon him, we may go on our way, assured of victory, and saying, Alleluia! for the Lord God Omnipotent reigneth.]
See then, beloved, what ground we have in this passage,
1.
For submission
[There will doubtless be many untoward circumstances, which, at the time, will prove very afflictive to our minds. But we must never forget, that, however fortuitous they may appear, or with whatever hostile intention they may be contrived, they are all ordered by unerring wisdom and unbounded love: and, however bitter they may be, we should say, The cup which my Father hath given me, shall I not drink it? We should remember, that, though clouds and darkness may be round about him, righteousness and judgment are the basis of his throne. Jacobs complaint, All these things are against me, was far from being justified by the event: for the very events which he complained of, were the means ordained for the preservation of his whole family. Only bear in mind, that God rules on high; and then, whatever may occur, you will say, It is the Lord: let him do what seemeth him good.]
2.
For gratitude
[See the hand of God in every thing; and your mouth will be ever filled with praise. What is painful, will be received as a token of his love; and what is pleasing, as a fruit of his favour. But, above all, the security which will be felt in the soul, and that in the midst of this tumultuous and ensnaring worldmethinks, in the contemplation of this, a mans songs of praise should be as loud and constant as those in heaven. Dear brethren, think of this: nothing is done, which does not proceed from the hand of God; nor shall any thing be done, which shall not work together far your good. Rejoice then, and shout for joy: and let your Alleluias go forth unto your God day and night.]
3.
For affiance
[Put yourselves, and all your concerns, into the hands of your Almighty Friend: and fear not, though all the men on earth, and all the fiends in hell, should be confederate against you. If you cannot comprehend Gods dealings with you now, be content; and say, What I know not now, I shall know hereafter. Wait, to see the end of the Lord: and if, like Job, you are afflicted now, expect that, like him, you shall ere long see reason to glorify your God for all his dispensations, however dark, however afflictive. Of this you may be assured, that they who wait on him shall find him ready to help; and those who trust in him shall not be ashamed or confounded world without end.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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 thunderings, saying, Alleluia: for the Lord God omnipotent reigneth.
Ver. 6. And I heard as it were the voice ] See how morigerous the saints are, and ready-hearted to obey God. No sooner are they bidden to praise God, but they are at it, dicto citius. See the like Psa 27:8 .
Saying, Alleluia ] This was the Hosanna Rabba, as the Jews call it; the victoria Halleluiatica, as the old Britons called their victory over the Saxons. The story is this. Under the conduct of Germanus (here in Britain), who came over from France to subdue the Pelagian heresy (which then prevailed among us), against a mighty army of Saxons and Picts, the Britons prevailed only by the three times pronouncing the word Hallelujah; which voice echoing and redoubling from the acclamation of his followers among the mountains, near to which the enemy had encamped, frightened them and won the conquest, upon which it was called victoria Halleluiatica. (Dr Ussier, de Brit. Eccles. Primord. p. 332.)
Reigneth ] i.e. He now maketh it appear that he reigneth, which Averroes and some other of the world’s wizards doubted, yea, denied; because they saw bad men prosper, good men suffer.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rev 19:6 . S ingeniously but awkwardly punctuates after “Hallelujah,” connecting . . ., with the subsequent . . . . A sublimated version of the old watchword which had been the rallying cry of pious Jews and especially of the Pharisees ( e.g. , Ps. Sol. 17:1, 2, 38, 51, 2:34 36, 5:20, 21) during the conflict with Roman aggression. This divine epithalamium is the last song of praise in the Apocalypse. At this point also the writer reverts for a moment to the Lamb, absent since Rev 17:14 from his pages, and absent again till Rev 21:9 .
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Rev 19:6-8
6b”Hallelujah! For the Lord our God, the Almighty, reigns. 7Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready. 8It was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints.”
“the Lord our God, the Almighty” This threefold title for God from the OT (YHWH, Elohim, and El Shaddai, see SPECIAL TOPIC: NAMES FOR DEITY at Rev 4:8) appears in various forms in Rev 1:8; Rev 4:8; Rev 11:7; Rev 15:3; Rev 16:7; Rev 16:14; Rev 19:15; and Rev 21:22.
The pronoun “our” is very unusual because it is spoken by an angel. It appears in no other occurrence with this threefold title. However, the textual evidence for its inclusion is strong.
1. “Lord the God of us” in an early corrector of MS cf8 i2 (UBS4 puts this in the text but gives it a “C” rating)
2. “the God, the Lord of us” in the original MS of *
3. in some later minuscule Greek texts, “the God of us” (MSS 051, 209)
4. “Lord God” (MS A)
5. “Lord” (Peshitta and Coptic versions)
“reigns” There has been much discussion over this aorist tense verb (cf. Rev 11:17). Some see it as God beginning to reign (an ingressive or inceptive aorist, cf. Psa 93:1; Psa 97:1, NJB). However, God has always reigned (a constative or gnomic aorist, cf. Psa 99:1). Some see it as God reigning on the earth now as He has in heaven (a culminative or effective aorist, cf. Mat 6:10). The end of time and the consummation of God’s kingdom occurs several times in Revelation at the end of the different cycles of judgment (seals, trumpets, bowls). This seems to be parallel to Rev 11:15. It may be an allusion to Isa 24:23; Isa 52:7 or Mic 4:7. See SPECIAL TOPIC: REIGNING IN THE KINGDOM OF GOD at Rev 5:10.
Rev 19:7 The first two verbs in Rev 19:7 are subjunctives.
1. let us rejoice present active
2. let us exult present active
The third verb has several variants.
1. dsmen (irregular aorist active subjunctive) MS P
2. dsomen (future), “we will give glory” MSS cf8 i2, A
3. dmen (aorist active subjunctive) MS *
Numbers 1, 3 would be translated like the first two verbs, “let us give glory.” Number 2 would be translated “we will give glory” (RSV). The UBS4 gives #1 a “C” rating; the UBS3 gave it a “D” rating. The committee could not decide which was original.
“give the glory to Him” This may be a metaphorical phrase for trusting, believing, or placing faith in Christ. In Rev 11:13 it could mean that some repented and became believers as a result of God’s acts of judgment. This phrase is used of God’s people in Rev 14:7 and of tormented unbelievers’ refusal to worship God in Rev 16:9.
“the marriage of the Lamb” “Lamb” has an OT sacrificial connotation (cf. Leviticus 1-7). This phrase links a sacrifice element with a communal meal (peace offering). There is an allusion to this marriage feast in Mat 8:11; Mat 26:29; Luk 14:15; Luk 22:16. It focuses on the Jewish marriage custom of a betrothal period, a waiting period, and a seven-day wedding feast. It is interesting to note that within a few passages the metaphor changes to God’s people, not as bride, but as wedding guests (cf. Rev 19:9 and Mat 22:1-14). The metaphor will change again in Rev 21:2; Rev 21:9 to God’s people as “the New Jerusalem.” The concept of a marital relationship between God and His Church is found in the OT in Isa 54:4-8; Isa 62:5; Jer 31:32; Ezekiel 16; and Hos 2:14-19. The metaphor is seen in the NT in 2Co 11:2; Eph 5:21-31; Rev 19:9; Rev 21:2; Rev 21:9; Rev 22:17. Also, Jesus is depicted as a bridegroom (cf. Mat 9:15; Mar 2:19-20; Luk 5:34-35; Joh 3:29). Several parables in Matthew continue this theme (cf. Mat 22:1-14; Mat 25:1-13). Marriage may be the best human example of the concept of a biblical covenant.
“His bride has made herself ready” This is an aorist active indicative. Some have interpreted this as meritorious human works. The aorist passive of Rev 19:8 shows this interpretation cannot be true. This context affirms the paradoxical relationship between God’s initiating activity (cf. Joh 6:44; Joh 6:65) seen in the invitation of Rev 19:9, which is a perfect passive participle, and mankind’s necessary faith response (cf. Mar 1:15; Act 3:16; Act 3:19; Act 20:21). This paradoxical relationship can be seen in Php 2:12-13. It is supported by the fact that in Rev 19:8 God gives permission to dress, but the dress refers to the good deeds (righteous acts) of God’s people (cf. Rev 14:13; Eph 2:10; 1Ti 5:25).
In Word Pictures in the New Testament A. T. Robertson has an interesting comment on Rev 19:7. “Three metaphors of women appear in the Apocalypse (the Mother in chapter 12, the Harlot in 13 to 19, and the Bride of Christ here to the end). ‘The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy (Swete)'” (p. 449).
Rev 19:8 “the righteous deeds of the saints” The term “righteous acts” (dikaima) has several usages in the NT.
1. it refers to God’s acts of justice (cf. Rev 15:4)
2. it refers to Jesus’ act of dying on behalf of mankind (cf. Rom 5:16; Rom 5:18)
3. it refers to believers’ lives of justice (cf. Rev 19:8)
4. it refers to a decree, a law, or an ordinance, usually the Law of Moses (cf. Luk 1:6; Rom 1:32; Rom 2:26; Rom 8:4; Heb 9:1; Heb 9:10).
The main theological issue related to this family of Greek terms (dikaio, dikaisis, dikaios, dikaiosune) is how fallen mankind can claim to be right, righteous, just, justified. It must be stated emphatically that this spiritual condition was not accomplished by human effort (cf. Rom 3:21-30; Eph 2:8-9), but by Divine choice (the Father), through a Divine act (the Son), and the Divine drawing of the Spirit (cf. Joh 6:44; Joh 6:65). Mankind can only receive the finished result (cf. Romans 5; 2Co 5:21).
The goal of right standing is right living, Christlike living (cf. Rom 9:29; Gal 4:19; Eph 1:4; Eph 2:10). Righteous living is evidence of a relationship with God (cf. Rev 14:13), not the grounds of that relationship (cf. Gal 3:1-3)! See Special Topic at Rev 19:11.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
mighty. Compare App-172.
God. App-98. Most of the texts read “our God”.
Omnipotent = The Omnipotent. App-98. “Almighty” in Rev 19:15.
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 41
Christ our omnipotent, reigning God
‘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’
Rev 19:6
This passage refers to that blessed day that is yet to come when all opposition to Christ has been eliminated from the earth, when Babylon is cast into the sea of Gods wrath. It refers to that day when the kingdoms of this world become the kingdoms of our Lord and his Christ, when the knowledge of the Lord shall cover the earth as the waters cover the sea, and nations shall learn war no more. But the doctrine taught in our text is a blessed truth in all ages, the Lord God omnipotent reigneth! Forever, before the worlds were made and forever after the worlds are dissolved, at all times and in all places, from the beginning to the end, the Lord God omnipotent reigneth! All Gods saints, in all ages rejoice to sing with unison this great hallelujah chorus – Alleluia, for the Lord God omnipotent reigneth!
The Lord God omnipotent,, is referring to the Lord Jesus Christ our Savior. Many of the heathen religions of the world teach that God reigns. The Jews firmly hold to the truth that God reigns. But the doctrine of the Bible, the doctrine of the gospel, the doctrine of this text is that the Lord God omnipotent, the triune Godhead, exercises his sovereign dominion and government over all the universe in the Person of his Son, Jesus Christ, our Savior. The Father loveth the Son, and hath committed all things into his hands (Joh 3:35). Our Lord Jesus assured his disciples, All power is given unto me in heaven and in earth (Mat 28:18). Jesus Christ has taken unto himself, by divine right and by merit of his obedience as the sinners Substitute, all power, authority, and dominion. He has the right to reign as sovereign, absolute Lord over all things because he is God. And as a man he earned the right to reign over all things by his obedience unto death. Christs universal dominion is the effect and reward of his accomplished redemption. The sovereign dominion of the Lord Jesus Christ is a matter of joyful, heartfelt praise among the redeemed.
Who is this great king
I have already told you that this King is Jesus Christ, the Son of God, the incarnate God-Man, the Mediator between God and men. He is the very same Man who died as the sinners Substitute. The One whom the Jews crucified. He is the Faithful and True Witness. He is the Lamb of God. His name is called the Word of God. He is King of kings and Lord of lords. This great King is our Savior. But let it never be forgotten that this Man is The Lord God omnipotent! His name is El-Shaddai, God Almighty. He is the Lord Jehovah with whom is everlasting strength (Isa 26:4). He is the God with whom all things are possible and nothing is impossible (Mat 19:26; Luk 1:37; Psa 139:14-17).
Jesus Christ is, Himself, the eternal God
He is not a God, or one like unto God, or a creature of God. He is God manifest in the flesh (1Ti 3:16; Col 2:9; Rom 9:5; 1Ti 6:14-16). We are trinitarians. We worship one God in the trinity of his sacred persons (1Jn 5:7). We worship, trust, and love the Father, the Son, and the Holy Spirit. But we recognize that we have no knowledge of God the Father, Son, and Holy Spirit except as they are revealed in the Person and work of Christ, our divine Mediator (Joh 1:18; Heb 1:1-3). All that the Father says or reveals he says and reveals by the Son. All that the Father possesses or gives is in Christ the Son. All that the Father does, he does through the Son. All that the Father receives from his creatures, he receives through the Son. As for the Holy Spirit, he is the Spirit of Christ, leads men to Christ, speaks only of Christ, and magnifies none but Christ. The holy, triune God has put all things in the hands of Jesus Christ, the Mediator, that he might have all honor, pre-eminence and glory (Mat 11:27; Joh 5:19-24; Joh 14:6-9; Col 1:17-18). This great God is the One who lived, died, arose, intercedes, and reigns in heaven as our Savior. Our Savior is and must be both God and man in one glorious, indivisible Person. Were he not man, his work could not be imputed to man. Were he not God, his work could not be worthy of and satisfy God. God came into this world as a man to save men (Mat 1:21-23). God lived as a man in perfect righteousness to establish righteousness for men (Isa 42:4). God died upon the cross as a Man, under the wrath of God to satisfy the justice of God and put away the sins of men (Acts 20; Acts 28; Heb 9:24). God arose from the tomb in the body of a man, ascended back to heaven, and reigns upon the throne of glory, for the salvation of men (Heb 10:5-14). Our great King is God. And our great God is a Man! His name is Immanuel. He is one of us, bone of our bone and flesh of our flesh (1Jn 1:1-3).
Our God, Jesus Christ, is omnipotent
He has all power. Therefore, he is able to do whatever he is pleased to do in all things. And he always does exactly that which pleases him (Psa 115:3; Psa 135:6; Isa 46:9-11). Omnipotence is essential to divinity. A weak, helpless, frustrated, defeated God is an absurdity. If there is anything God cannot do, which is consistent with his nature, if there is any power greater than his power, any will greater than his will, any desire of his Being that he does not satisfy, any purpose that he does not accomplish, then God is dead! There is no God! The universe is in chaos! And man is without hope! A god who is not omnipotent is no God at all. Only a fool would worship, trust, and serve a weak god. We worship the sovereign, eternal, unchangeable, omnipotent God of glory, Jesus Christ! You can trust an omnipotent God, for none can stay his hand, or say unto him, what doest thou? (Dan 4:35). He created the world out of nothing, by his omnipotent Word (Gen 1:1; Isa 45:12; Joh 1:1-3; Heb 11:3). He upholds, sustains, and rules the world, by his omnipotent power (Col 1:16-17; Heb 1:3). He saves sinners by his omnipotent grace (Psa 65:4; Psa 110:3; 1Pe 1:5). This is our great King, Jesus Christ, the Lord God omnipotent. We rejoice in him. He is God. He is man. He is the omnipotent God-Man, in whom we safely trust.
How did he come to be such a king
Without question, the Lord Jesus Christ has always been the King of the universe. His kingdom is an everlasting kingdom. He is King by divine right, because he is God. He is King by divine decree, because he was ordained by God to be a Mediator King from old eternity in the covenant of grace. And he is King over all things, by right as the Creator and Owner of all things. But this text speaks specifically of Christ in his Mediatorial character as the King, Ruler, and sovereign Monarch of all the universe. As our Mediator, the Lord Jesus Christ earned the right of sovereign dominion over all things by his obedience to God as a Man (Psa 2:6-8; Isa 53:9-12; Dan 7:13-14; Joh 17:2; Act 2:29-36; Act 5:31; Rom 14:9; Php 2:9-11). Our Lords government of the universe in the nature of man is the reward of his obedience unto death as our Substitute. He lived to establish righteousness for us. He died to satisfy justice for us. He arose from the dead to demonstrate the accomplishment of redemption by his one great sacrifice for sin. He reigns in heaven over all flesh to apply the benefits of his obedience to Gods elect, by the effectual grace of his Spirit. He will come again to gather his redeemed ones to himself in resurrection glory. And in the end, Christ the Mediator shall present all his people before the throne of God in perfect salvation (1Co 15:24; Jud 1:24-25). Then the purpose of God in the covenant of grace will be complete.
What is the extent of our Lords dominion
The Lord God omnipotent reigneth! The Lord Jesus Christ reigns as sovereign King today! The text does not say, The Lord God omnipotent shall begin to reign. It says, He reigneth! The fall of Babylon is not the beginning of his reign, but the consummation of his reign. We are not waiting for some future age when Christ will become a King. Christ is King today. He reigns as King today over all things.
The Lord Jesus reigns in heaven with undisputed sway
He is seated now at the right hand of the majesty on high. There, in heavens glory, Immanuel reigns as King (Heb 1:3; Heb 10:12-13). All the holy angels, seraphim and cherubim, bow before his august throne with delight, sing his praise and rush to do his will (Isa 6:1-7). All the redeemed of the Lord, those spirits of just men made perfect, delight to honor, adore, worship, and serve Christ as their rightful King. In the splendors of the celestial worlds, one spot transcends all others in beauty, glory, and praise. And that spot is the throne of grace upon which Christ sits as King. But do not imagine, as so many do, that our Lords dominion is limited to the world above.
The Lord Jesus Christ reigns today as sovereign monarch over all the earth (Isa 40:12-31; Isa 45:5-12; Dan 4:35-37)
. There is absolutely nothing and no one in the world which is not under the absolute rule of the Lord Jesus Christ. He is King everywhere and over all things. Our Savior is the King! Our God is in charge! (Rom 11:36). He rules over all the physical world (Nah 1:3; Exo 9:26; Mat 5:45; Gen 41:32; Amo 4:7; Act 14:17), all the animal world (Gen 31:9; Psa 104:21; Dan 6:22; Mat 6:26; Mat 10:29), every nation in the world (1Ch 16:31; Psa 33:10; Psa 47:7; Dan 2:21; Dan 4:17; Amo 3:6), and all men in this world (Exo 11:7; Psa 37:23; Pro 16:9; Pro 21:1). Even the evil deeds of evil men are under our Lords dominion (Psa 76:10; Exo 14:17; 2Sa 16:10-11; Joh 19:11; Act 2:23; Act 4:27-28).
Even the kingdom of darkness and hell itself is under the total dominion of our Lord Jesus Christ
He holds the keys of death and of hell. He reigns in the regions of the damned, over the demons of hell and over the prince of darkness. Satan is his devil. The demons obey his voice! From the bottomless pit to the highest heaven, Jesus Christ reigns as King. The Lord God omnipotent reigneth!
Particularly, Christ is King in Zion
He is the sovereign over everything. But he is King in Zion. He reigns in his church and in the hearts of his own people by right, but he also reigns with the full consent of his subjects (Mat 23:8-10). Every believer is a voluntary bondslave to Christ as his King. He reigns in the hearts of his people. There he writes his precepts, impresses his image, and erects his throne; ruling them, not merely by an outward law, but by an inward secret influence, breathing his own life and Spirit into them; so that their obedience becomes, as it were, natural, pleasurable, and its own reward. By the discoveries he affords them of his love, he wins their affections, captivates their wills, and enlightens their understandings. They derive from him the spirit of power, of love, and of a sound mind, and run with alacrity in the way of his commandments (John Newton).
The object of Christ in his sovereign, universal rule of all things is the eternal good of his elect (Rom 8:28)
The Lord God omnipotent reigneth, so that he may accomplish his eternal purpose of grace toward his chosen, redeemed people (Joh 17:2). Let him do what he deems good, for what he does is good, always good, only good and eternally good for his elect. How we ought to trust him (Pro 3:4-6). He loves us. He lived for us. He died for us. He reigns for us. You can trust a King whose throne is erected and dedicated for your good.
Fuente: Discovering Christ In Selected Books of the Bible
and as the voice of many: Rev 1:15, Rev 14:2, Eze 1:24, Eze 43:2
and as the voice of mighty: Rev 4:5, Rev 6:1, Rev 8:5, Rev 14:2, Rev 19:6, Job 40:9, Psa 29:3-9, Psa 77:18
for: Rev 11:15-18, Rev 12:10, Rev 21:22, Psa 47:2, Psa 47:7, Psa 93:1, Psa 97:1, Psa 97:12, Psa 99:1, Isa 52:7, Mat 6:13
Reciprocal: 2Ki 18:28 – the king of Assyria 1Ch 16:31 – The Lord Psa 8:1 – our Psa 18:13 – thundered Psa 30:4 – Sing Psa 31:23 – saints Psa 34:3 – let us Psa 47:8 – reigneth Psa 66:8 – make Psa 68:34 – Ascribe Psa 86:12 – praise Psa 95:1 – let us make Psa 96:7 – O ye kindreds Psa 96:10 – the Lord Psa 98:4 – General Psa 103:20 – Bless Psa 145:10 – and thy saints Psa 149:2 – let the Psa 149:6 – the high Isa 24:23 – when Eze 3:12 – Blessed Oba 1:21 – and the Mat 6:10 – Thy kingdom Mat 22:10 – and the Luk 11:2 – Thy kingdom Joh 3:23 – much Act 21:20 – they glorified Rom 11:36 – to whom 1Ti 1:17 – be Rev 5:11 – was Rev 11:17 – thou hast Rev 19:1 – Alleluia
Fuente: The Treasury of Scripture Knowledge
Rev 19:6. And I heard as it were a voice of a great multitude, and as a voice of many waters, and as a voice of mighty thunders, saying, Hallelujah, for the Lord hath taken to him his kingdom, even our God, the Almighty. The song is new, celebrating something greater and higher than the last, not merely judgment on foes, but the full taking possession of His kingdom by the Lord.
Fuente: A Popular Commentary on the New Testament
In the former verses an exhortation was given to all the saints to abound in the duty of thanksgiving; here we find them unanimously addressing themselves to the practice and peformance of that duty; and accordingly they are called here a great multitiude, their voice like many waters for unity, and like mighty thunderings, denoting that zeal and fervour which is in their thanksgivings.
Where note, How exceedingly the church doth rejoice and triumph, not so much in Babylon’s ruin, as in the glory of God advanced, and as his own kingdom is promoted by it.
Observe, 2. A superadded ground and reason for this extraordinary joy and rejoicing, For the marriage of the Lamb is come, and his wife hath made herself ready.
By the marriage of the Lamb, Mr. Mede and Dr. More do understand the conversion of the Jews; by the Lamb’s wife, the nation of the Jews, so called in regard of that relation which they stand in to God, by virtue of the covenant; and she is said to have made herself ready, namely, by the wedding-garment of faith, to accept of her formerly despised Bridegroom.
Note, That it is probably conjectured by some, that the conversion of the Jews shall soon follow the destruction of antichrist, for his idolatry and persecution are great scandals to the Jews, and mighty stumbling-blocks in the way of their conversion.
And whereas it is added, That it was granted to her to be arrayed in fine linen, the words do seem to import, that the Jews shall in due time be brought in to be clothed with it, and that an holy emulation shall be found between the Gentiles and them, which shall most and best adorn the profession of the gospel.
From the whole note, How the church is called Christ’s wife. Christ and she are here betrothed to each other, but at the great day the marriage will be consummated.
Note farther, The church’s spiritual nakedness in herself considered, It was granted to her to be arrayed in fine linen; she had it not of herself, but it was put on by Christ; he decks and dresses his own bride with the ornaments of grace here, and glory hereafter, that he may present it to himself a glorious church, without spot or wrinkle, holy, and without blemish.
Fuente: Expository Notes with Practical Observations on the New Testament
The servants speak and their voices are like the shout of a great crowd, water crashing over a fall onto the rocks below and great thunderings. They praise the Lord because he reigns as an all-powerful Lord. When Jesus pronounced a blessing upon those who would be persecuted for serving in his name, he instructed them to “rejoice and be exceeding glad: for great is your reward in heaven.” ( Mat 5:11-12 ) Now, we see that rejoicing and gladness brought to fruition. Jewish custom required the bridegroom to go away and prepare a place for his bride during the betrothal. She must maintain her purity, or he will divorce her. When the betrothal is over, the bridegroom went with his friends to the house of the bride to receive her and take her home. Under this figure, the church is shown being eternally united to her husband. She wears the white robes of her righteous deeds. (Compare Eph 5:25-27 ; 2Co 11:1-3 .) We should note the bride had to make herself ready. If she failed to be pure, she would not be received by her husband. She has simple, pure clothing in contrast to the harlot’s gaudy display.
Fuente: Gary Hampton Commentary on Selected Books
Rev 19:6-8. And I heard, &c. Upon this order from the oracle, the whole church, in obedience to it, began to praise God with loud voices; which might be compared to the sound of many waters, or of mighty thunderings, saying, Alleluia, for the Lord God omnipotent The Almighty Maker and Upholder of universal nature; reigneth Among men, more eminently and gloriously than ever before. Let us be glad, &c. , let us rejoice and exult with transport, and ascribe to him the glory which is so justly due; for the marriage of the Lamb is come Is near at hand, and will be speedily solemnized. His true church, his faithful servants, are now about to receive public and peculiar marks of his affection in a state of happiness and dignity suitable to their relation to him. The ancient prophets frequently express the favour of God to his people by the affection of a bridegroom to his spouse. See Isa 62:5; Hos 2:19-20; Zep 3:17. And the Church of Christ in the New Testament is often represented under the same similitude of a bride. See Rom 7:4; 2Co 11:2; Eph 5:25, &c. And as marriages used to be celebrated with great joy, this is a proper emblem to show the state of prosperity and happiness to which God will raise his church, after all its sufferings for the sake of truth and righteousness. And his wife hath made herself ready Even while upon earth, being acquitted from all guilt, purified from all pollution, and adorned with all those graces and virtues which are most excellent in themselves, and most agreeable to him. As if he had said, She is not a harlot tainted with idolatry, but a spouse prepared for her heavenly husband. And to her was granted By God, from whom all her good qualities proceed; that she should be arrayed in fine linen Expressive of her purity and holiness; for the fine linen is an emblem of the righteousness of the saints Including both their justification and sanctification. Thus St. Paul, (Ephesians 5.,) Christ gave himself for his church, that he might sanctify and cleanse it, and present it to himself a glorious church, not having spot, or wrinkle, or any such thing.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
19:6 And I heard {6} 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.
(6) Outside the temple in heaven.
Fuente: Geneva Bible Notes
This praise followed and probably included that of the angels. Together all God’s servants in heaven now praised Him for the fact that He reigns, after destroying Babylon. In this proleptic statement they look forward to what is about to happen, namely, Jesus Christ’s return to earth and the beginning of His eternal reign. [Note: Beckwith, p. 726; Robertson, 6:449; Ladd, p. 246.] Here He receives the title "the Lord our God, the Almighty." This praise is appropriately great since Messiah’s earthly reign is the climax of history. Thus John heard a voice that sounded like multitudes of people, the roar of a huge waterfall, and loud claps of thunder announcing its arrival (cf. Eze 1:24; Eze 43:2; Dan 10:6). The singers are evidently angels (cf. Rev 6:1; Rev 10:1-4; Rev 11:15-17; Rev 14:2).