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.
The Marriage of the Lamb, Rev 19:7-9
7. honour ] Better, the glory.
the marriage of the Lamb ] The first suggestion of this image in the N. T. is in our Lord’s parables, St Mat 22:2; Mat 25:1-10: it is more fully worked out by St Paul, Eph 5:22-32. But men’s minds were prepared for it by the language of all the Prophets about the spiritual marriage of the Lord and Israel: still more, perhaps, by that of the 45th Psalm, rising so far above the royal marriage that no doubt furnished its occasion. And there is little doubt that the Song of Songs was already mystically interpreted among the Jews, though its claim to a place in the Canon was still disputed.
his wife ] Called by St John the New Jerusalem, Rev 21:2, by St Paul both by that name, Gal 4:26, and more simply the Church, Eph 5:23 sqq.
Fuente: The Cambridge Bible for Schools and Colleges
Let us be glad and rejoice – Let all in heaven rejoice – for all have an interest in the triumph of truth; all should be glad that the government of God is set up over an apostate world.
And give honour to him – Because the work is glorious; and became it is by his power alone that it has been accomplished. See the notes on Rev 5:12.
For the marriage of the Lamb is come – Of the Lamb of God – the Redeemer of the world. See the notes on Rev 5:6. The relation of God, and especially of the Messiah, to the church, is often in the Scriptures represented under the image of marriage. See the Isa 54:4-6; 62:4-5 notes; 2Co 11:2 note; Eph 5:23-33 note. Compare Jer 3:14; Jer 31:32; Hos 2:19-20. The idea is also said to be common in Arabic and Persian poetry. It is to be remembered, also, that papal Rome has just been represented as a frivolous and meretricious woman; and there is a propriety, therefore, in representing the true church as a pure bride, the Lambs wife, and the final triumph of that church as a joyous marriage. The meaning is, that the church was now to triumph and rejoice as if in permanent union with her glorious head and Lord.
And his wife hath made herself ready – By putting on her beautiful apparel and ornaments. All the preparations had been made for a permanent and uninterrupted union with its Redeemer, and the church was henceforward to be recognized as his beautiful bride, and was no more to appear as a decorated harlot – as it had during the papal supremacy. Between the church under the papacy, and the church in its true form, there is all the difference which there is between an abandoned woman gaily decked with gold and jewels, and a pure virgin chastely and modestly adorned, about to be led to be united in bonds of love to a virtuous husband,
Fuente: Albert Barnes’ Notes on the Bible
Verse 7. The marriage of the Lamb is come] The meaning of these figurative expressions appears to be this: After this overthrow of idolatry and superstition, and the discomfiture of antichrist, there will be a more glorious state of Christianity than ever was before.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
A late reverend author tells us: That as there is a three-fold resurrection mentioned in Scripture;
1. A rising to a newness of life, Eph 5:14;
2. The conversion of the Jews, called life from the dead, Rom 11:15;
3. In the end of the world:
so there is a threefold marriage of the Lamb;
1. To particular souls, when by faith they are united to Christ;
2. To his church completed, when the Jews shall be called;
3. When all his elect shall be made one with him in glory, after the general resurrection.
He seemeth to understand it of all these. Probably the conversion of the Jews stayeth for the fall of the papacy, whose worship and persecution are great scandals to them. Probably also, upon the fall of it, many will be converted besides the Jews, and the general resurrection will not be far off. The learned Dr. More seems to restrain it to the Jews conversion; I had rather understand it more generally.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. glad . . . rejoiceGreek,“rejoice . . . exult.”
giveso B and ANDREAS.But A reads, “we will give.”
gloryGreek,“the glory.”
the marriage of the Lamb iscomeThe full and final consummation is at Re21:2-9, c. Previously there must be the overthrow of the beast,&c., at the Lord’s coming, the binding of Satan, the millennialreign, the loosing of Satan and his last overthrow, and the generaljudgment. The elect-Church, the heavenly Bride, soon after thedestruction of the harlot, is transfigured at the Lord’s coming, andjoins with Him in His triumph over the beast. On the emblem of theheavenly Bridegroom and Bride, compare Mat 22:2Mat 25:6; Mat 25:10;2Co 11:2. Perfect union with Himpersonally, and participation in His holiness; joy, glory, andkingdom, are included in this symbol of “marriage”; compareSong of Solomon everywhere. Besides the heavenly Bride, thetransfigured, translated, and risen Church, reigning over theearth with Christ, there is also the earthly bride, Israel, inthe flesh, never yet divorced, though for a time separated,from her divine husband, who shall then be reunited to the Lord, andbe the mother Church of the millennial earth, Christianized throughher. Note, we ought, as Scripture does, restrict the language drawnfrom marriage-love to the Bride, the Church as a whole;not use it as individuals in our relation to Christ, which Rome doesin the case of her nuns. Individually, believers areeffectually-called guests; collectively, they constitute thebride. The harlot divides her affections among many lovers: thebride gives hers exclusively to Christ.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Let us be glad, and rejoice, and give honour to him,…. The saints particularly; the converted Jews will call upon one another to express their gladness at the glorious display of Christ’s kingly power and authority, and at the destruction of his enemies, and the happy and comfortable state of his church and people; and to rejoice in him as the Lord their righteousness and strength, and to give him the honour and glory of salvation, and to return him thanks for all the benefits they shall have received from him, particularly on account of what follows:
for the marriage of the Lamb is come; that is, of Christ, the Son of God, with the Jewish church more especially; there was a secret betrothing of all the elect to Christ before the world began; and there is an open espousal of every individual of them at conversion; but the public and general solemnization of the nuptials will not be until the new Jerusalem church state takes place in the personal reign of Christ, hereafter mentioned, Re 21:1 but here, and as previous to that, there will be a very general and open marriage of Christ with the people of the Jews, who have long rejected and forsaken him; for if the conversion of a single person may be called a marriage with Christ, much more the conversion of such members; and which is often prophesied of under this metaphor of a marriage, as in Isa 62:4. And now the time will be come for the accomplishment of it, the evidence of which follows:
and his wife hath made herself ready, or “dressed herself”; by decking herself with jewels, and putting on her wedding garment provided for her, and given to her by her husband, the Lamb, as appears from the next verse: this preparation will lie partly in the number of converts that will be brought into the Jewish church, which she will receive and clothe herself with, as with the ornament of a bride, Isa 49:18 and partly by the exercise of the several graces of the Spirit upon Christ, comparable to the jewels of a bride, with which she will be adorned for her husband; and also by putting on the robe of his righteousness, hereafter mentioned, which the old Jewish synagogue rejected, and therefore was cast off,
Ro 10:3. The Arabic version reads, “the marriage of the Lamb is now come with his spouse, prepared for him”; and the Ethiopic version, “the marriage of his Lamb is come, and the wife is prepared”; and that her preparation is not by her own merits and works of righteousness, but by the grace of her husband, is clear from the following verse. Mr. Daubuz, by “the marriage of the Lamb”, understands the first resurrection, and the state of the church at that time; and by “the fine linen”, the dress of the church, next mentioned, the incorruptible body of the saints compared to a garment, 1Co 15:53 and by those who are afterwards said to be “called to the marriage”, the converted nations in a mortal state: but all the saints will share in the first resurrection; besides, as yet the beast and false prophet are not destroyed, which must be before the first resurrection, as the following vision shows.
Fuente: John Gill’s Exposition of the Entire Bible
Let us rejoice and be exceeding glad ( ). Present active subjunctive (volitive) of and (elsewhere in N.T. in the middle except Luke 1:47; 1Pet 1:8). For both verbs together see Mt 5:12.
Let us give (). Second aorist active subjunctive of , but A reads (future active) and P . If the future indicative is read, the tone is changed from exhortation to declaration (we shall give glory unto him).
The marriage of the Lamb ( ). In the O.T. God is the Bridegroom of Israel (Hos 2:16; Isa 54:6; Ezek 16:7). In the N.T. Christ is the Bridegroom of the Kingdom (the universal spiritual church as seen by Paul, 2Cor 11:2; Eph 5:25, and by John in Rev 3:20; Rev 19:7; Rev 19:9; Rev 21:2; Rev 21:9; Rev 22:17. In the Gospels Christ appears as the Bridegroom (Mark 2:19; Matt 9:15; Luke 5:34; John 3:29). The figure of occurs in Mt 22:2-14. Three metaphors of women appear in the Apocalypse (the Mother in chapter Re 12, the Harlot in Re 17-19, 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).
Is come (). Prophetic aorist, come at last.
Made herself ready ( ). First aorist active indicative of and the reflexive pronoun. See 22:2 for (prepared as a bride). There is something for her to do (1John 3:3; Judg 1:21; 2Cor 7:1), but the chief preparation is the act of Christ (Eph 5:25ff.).
Fuente: Robertson’s Word Pictures in the New Testament
The marriage of the Lamb. For the figure, compare Isa 54:1 – 8; Eze 16:7 – 14; Hos 2:19; Mt 9:15; Joh 3:29; Eph 5:25.
Fuente: Vincent’s Word Studies in the New Testament
MARRIAGE OF THE LAMB TO THE SAINTS (THE CHURCH), WITH OTHER GLORIFIED REDEEMED AS GUESTS v. 7-10
1) “Let us be glad and rejoice,” (chairomen kai agalliomen) “(Saying repeatedly also) Let us rejoice and let us be exulted,” simply filled with gladness; to “be glad” is a state or condition of being, while to rejoice is to show forth that inner gladness, to influence others and glorify God, Luk 15:32; Mat 5:12.
2) “And give honour to him,” (kai dosomen ten dokan auto) “And (in doing this) we will give glory to him,” to the Mighty God; the only true God, and to his Son, 1Ti 1:17; 1Ti 6:16; Rev 5:12.
3) “For the marriage of the Lamb is come,” (hoti elthen ho gamos tou arniou) “Because (there) came (had come) the (time of) the marriage of the Lamb,” the highest occasion of joy and rejoicing. The Betrothed, bedecked, all glorious bride Queen approaches the Christ, King of glory, in all his regal majesty to become his wife, as Israel was God’s wife – See Jer 3:8; Jer 3:14; Jer 31:32; Joh 3:29; Rom 7:4; 2Co 11:2; Mat 22:2; Mat 22:14; Mat 25:6; Mat 25:10; Eph 5:25-32; Rev 21:2; Rev 21:9.
4) “And his wife hath made herself ready,” (kai he gune autou hetoimasen heauten) “And his wife prepared herself,” made herself ready! Those saints, believers, who after becoming children of God “by faith in Christ Jesus,” Gal 3:26, did something of their own volition, will, or choice by which they became saints. That something was to follow the Lord by obedience in baptism, and commit themselves with other like-baptized believers, to an affinity of fellowship service, thru which they were specially empowered by the Holy Ghost to carry on a world wide and age-long service till Jesus comes. None is a church member, a saint, a member of the house of God, a divine part of the pillar and ground of the truth who is not so identified in this age, Mar 8:36-37; Mat 28:18-20; Joh 16:7-11; Eph 5:25-32; 1Ti 3:15; The faith was once delivered to the saints – the church, She as the bride is to keep this faith, guard it pure, Jud 1:3.
Fuente: Garner-Howes Baptist Commentary
7. The marriage of the Lamb By the association of contrast the thought turns from the harlot to the pure and holy wife. Nevertheless, the immediacy of the time-words here is no proof that the marriage of Rev 21:9 (and so the second advent) is literally close at hand.
Even in our Lord’s day on earth (Mat 21:1-10) that marriage was “ready,” and the invitations were sent forth. That is, men are now invited to the New Jerusalem, irrespective of time. And so the justification of the believer is a marriage supper, Rev 2:20. And so, in different stages, both the sanctification of the Church and her glorification is a divine marriage.
Mr. Glasgow, however, calls attention to the fact that the marriage and the marriage supper are two entirely different things. He avers that in every instance in the New Testament the word , wedding, refers, not to the marriage ceremony but to the feast, which was often some days after. The marriage at Cana was the marriage feast, not the actual wedding. Jesus, by his incarnation, became the bridegroom, (since John was the friend of the bridegroom,) as appears by Joh 3:29. So that while the marriage is on earth, the feast is in heaven. And so here the word is not bride, but wife; and in Rev 21:9, the word “bride” is explained by “wife,” as if the marriage had passed, and the feast was to come.
Is come The union of the pure Church with Christ is frequently imaged as a marriage. Thus, to the Jewish Church Jehovah says: “I am married unto you.” Jer 3:14. And in Isa 50:1, there is divorce in consequence of unfaithfulness. Yet the completion of the marriage of the Lamb, in its fullest sense, is after the great white throne of Rev 20:11. For the actual final wife is the New Jerusalem, as shown by Rev 21:9. And at Rev 21:2, this New Jerusalem comes “down out of heaven prepared as a bride adorned for her husband.” And that is very decisive proof that, as the bride is the pure Church, so the harlot is an impure Church.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 2523
THE CHURCHS UNION WITH CHRIST
Rev 19:7-8. 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 while: for the fine linen is the righteousness of saints.
THERE are some passages of Scripture which are particularly marked, as it were, by God himself, in order that we might be aware of their importance, and give to them the attention they deserve. The destruction of antichrist, and the establishment of Christs universal kingdom, are here represented as already effected, and as being the subjects of most exalted joy to all the hosts of heaven. And that the Church of God in all ages might look forward with earnestness to these glorious events, St. John was ordered to write them in a book, and to declare with more than ordinary solemnity, that they were the true sayings of God.
Without entering too minutely into the figure by which the Churchs connexion with Christ is here expressed, we will call your attention to,
I.
The nuptials here announced
The Bridegroom is our Lord Jesus Christ
[In this view he is spoken of throughout the whole Scriptures. In the Old Testament by Isaiah [Note: Isa 54:5.], Ezekiel [Note: Eze 16:8.], Hosea [Note: Hos 2:19.], and by Solomon throughout the whole book of Canticles: and in the New Testament by John the Baptist [Note: Joh 3:29.], and John the Evangelist [Note: Rev 21:2; Rev 21:9.], and St. Paul [Note: Eph 5:31-32.], and by Christ himself [Note: Mat 9:15; Mat 22:2.].]
The bride is his Church both in her individual and collective capacity
[Every soul at its first conversion is thus united to Christ, being made, not one flesh only, but also one spirit with him [Note: Eph 5:30. 1Co 6:17.]. Of the Corinthian Church individually did St. Paul say, I have espoused you to one husband, that I may present you as a chaste virgin to Christ [Note: 2Co 11:2.].
But it is of the whole Church more particularly that the Apostle speaks in my text. The whole world both of Jews and Gentiles shall in due season be united under one Head [Note: Eph 1:10. .], and be prepared as a bride altogether fit for the heavenly Bridegroom. Doubtless it is the righteousness of Christ which alone can avail for her justification before God [Note: Dan 9:24 and Rom 3:22; Rom 10:4.]: but it is an inward righteousness of which my text speaks; and which constitutes the believers meetness [Note: Col 1:12.] for this high honour. In the latter day shall all the people of the world be converted to God, and become all righteous [Note: Isa 60:21.]; not so much as a single Canaanite being left in the land [Note: Zec 14:21.]. Then shall all of them be presented to him a glorious Church, not having spot, or wrinkle, or any such thing, but be holy and without blemish [Note: Eph 5:27.]. This is the holy city that descends from God out of heaven, or in other words, this is The Lambs wife [Note: Rev 21:2; Rev 21:9. before cited.].]
Let us next advert to,
II.
The blessedness of the occasion
To the bride it will be most blessed
[Let every one look back and see from what a state his soul has been brought to a participation of this honour [Note: Eze 16:4-6.], and to what dignity it is exalted: and can this be any thing but an occasion of joy? Or let the state of the world at large be surveyed, and then let the change that shall be wrought in it be contemplated: verily the declarations of God respecting it appear utterly incredible. But thus it shall be. All the kingdoms of the world shall become the kingdom of our God and of his Christ; and all flesh shall see the salvation of God. Well then may the whole creation be called on to exult with the saints, saying, Sing, O ye heavens; for the Lord hath done it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the Lord hath redeemed Jacob, and glorified himself in Israel [Note: Isa 44:23.].]
To the bridegroom himself it will be an occasion of all imaginable honour and glory
[To his electing love will every soul ascribe the blessedness conferred upon him [Note: Joh 15:16.]. Nay more, in this blessedness will every one see the fruit of redeeming love: He loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, and present it to himself in a state worthy of the relation which it has been ordained to sustain [Note: Eph 5:26.]. To all eternity will there be but one song of praise amongst them all, To him that loved us and washed us from our sins in his own blood, and has made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen [Note: Rev 1:5-6.]. How sweet their communion with him will be, or how rich their communications from him, I shall not attempt to describe. Suffice it to say, that, as he will be the only source of happiness to all, so will he be to them the one object of love and gratitude, of praise and thanksgiving.]
But here is matter for serious inquiry
[All of us hope to partake of this honour and happiness: but are we all really seeking it? Have we given up ourseles to Christ? If not, how can we hope that He should give up himself to us? Are we preparing daily for that blessed occasion, putting off the old man which is corrupt according to the deceitful lusts, and putting on the new man which after God is created in righteousness and true holiness [Note: Eph 4:22-24.]? If not, how can we think that he will acknowledge us in that near relation to him, the relation of a spouse? His spouse must be all glorious within, and her clothing be of wrought gold [Note: Psa 45:13.], or she will create in his mind nothing but disgust. I pray you, my dear brethren, deceive not your own selves. To surrender up yourselves entirely to him is nothing but your reasonable service [Note: Rom 12:1.]. It is nothing more than what we ourselves expect in forming such a relation with a creature like ourselves. And, if you have formed no such purposes, and adopted no such measures, it is in vain to imagine that your unwarrantable hopes shall ever be realized. If you have but begun to renounce all other lovers, and to set your affections on him alone, the very angels before the throne of God have rejoiced on your account [Note: Luk 15:10.]. But, if you die before this devotion of yourselves to him has taken place, nothing remains to you to all eternity but weeping, and wailing, and gnashing of teeth. Behold then, as the Apostle said to the whole Corinthian Church, so say I to you, I am at this moment desirous of espousing you to one Husband, that I may present you, both in your individual and collective capacity, as a chaste virgin to Christ [Note: 2Co 2:2.]. O that my overtures may not be in vain! If you be but willing to accede to my proposals, in the name of the Most High God do I declare to you, that as a bridegroom rejoiceth over the bride, so will your God rejoice over you [Note: Isa 62:5.]. Be not discouraged by the thought of past unfaithfulness: for he will not be extreme to mark what has been done amiss. He bids you to return to him with an assurance of forgiveness [Note: Jer 3:1; Jer 3:14.]: and, if you henceforth walk worthy of your high calling, he will acknowledge you as his before the whole assembled universe, and raise you to a full enjoyment of his presence and glory to all eternity [Note: Zep 3:17.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
7 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.
Ver. 7. Hath made herself ready ] Being first made ready by the grace of Christ. Certain est nos facere quod facimus; sed ille facit ut faciamus. (Aug.) The bowls of the candlestick had no oil but that which dropped from the olive branches, Zec 4:12 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rev 19:7 . A proleptic allusion to the triumphant bliss as a marriage between the victorious messiah and his people or the new Jerusalem ( cf. Volz, 331). The conception is primarily eschatological (Weinel, p. 137; cf. Mechilta on Exo 19:17 ) and is so employed here. The marriage-day of Christ and his church is the day of his second advent. This is the more intimate and tender aspect of the divine . But, as a traditional feature of the Oriental myth (Jeremiah , 45 f.) was the postponement of the deity’s wedding until he returned from victory ( i.e. , after vanquishing the darkness and cold of the winter), the religious application turns first of all to the overthrow of messiah’s foes (Rev 19:11 f.). , act. as in 1Pe 1:8 ( cf. Abbott, Diatessarica , 2, 689).
Fuente: The Expositors Greek Testament by Robertson
rejoice = be exceeding glad. Only here in Rev. First occurance: Mat 5:12.
honour = the glory. See Rev 19:1.
marriage = marriage-feast. Greek. gamos. See Mat 22:2, &c.; Rev 25:10; and (Septuagint) Gen 29:22. Est 1:5; Est 2:18; Est 9:22. In Rev 19:9 “supper”. See App-140and App-197.
wife. Greek. gune. Here and Rev 21:9 “wife”. Elsewhere in Rev. “woman”.
Fuente: Companion Bible Notes, Appendices and Graphics
Rev 19:7. [210] , hath prepared herself) that is, hath begun to prepare herself; as , , , I have obtained faith, etc. Respecting the marriage itself, see ch. Rev 21:2; Rev 21:9, etc.
[210] 6. , and) The stirring call brought forward in ver. 5, Hallelujah! is now fully responded to.-V. g.
Fuente: Gnomon of the New Testament
Rev 19:7-10
(2) THE MARRIAGE OF THE LAMB
(Rev 19:7-10)
Let us rejoice.–The reason given here for rejoicing is that the “marriage of the Lamb is come, and his wife bath made herself ready.” The meaning is that the coming of the Lord coming to- receive the prepared church is similar to a bridegroom coming for his bride. Marriage, as a symbol or illustration, is used four times in the New Testament, but each time to teach a different lesson–that is, some phase of marriage is used to illustrate a special feature of the relationship of saved people to Christ. (1) Rom 7:4 and Eph 5:22-32 show that the relationship of individuals, and the church as a whole, to Christ now is comparable to the natural relationship of marriage ; therefore the saved are correctly represented as being spiritually”married” to Christ. (2) In Mat 22:1-14 the idea of a marriage feast is presented, and saved people are represented as guests. Nothing in the parable represents the wife, for the reason that the parable is constructed to teach the necessity of proper character. This is better done by the idea of guests suitably dressed. (3) In Mat 25:1-13 the lesson is sufficient preparation for the Lord’s coming in order to be ready. This is best presented by representing the saved as wise and foolish virgins. But in the parable these virgins are not the bride ; in the application they represent the two elements of the church.
Again, the bride is left out of the parable, yet the church is the bride or wife. (4) In our text the lesson is the joy of being prepared for that eternal home Jesus has prepared for his own. This is like the joy of a bride going to the home prepared for her. These are the lessons based upon marriage as a symbol, and must not be confused, for all of them are true. When this passage is used as proof that the church is not “married” to Christ now, the figures are jumbled and Rom 7:4 and Eph 5:22-32 are ignored.
In 2Co 11:2 Paul says, “For I espoused you to one husband.” This is no contradiction of what has been said ; for, if obedience to the gospel is represented here as an espousal, it would only be another comparison with the natural marriage which would, in some way, be similar to the spiritual. It would not set aside any of the four mentioned, but just add a fifth, or another text to those given. The Revised text of Rom 7:4 gives “joined to another” instead of “married to another.” But the illustration is marriage, and verses 2 and 3 are talking about being freed from, and joined to, a husband. Joined to Christ then means as a spiritual husband. It must be allowed that these verses so present the case or Paul has used language that does not mean what it says.
Fine linen, bright and pure.–As a bride adorns herself with fine linen, so Christians adorn themselves with “righteous acts.”
Blessed are they.–That is, blessed are those bidden to the “marriage supper of the Lamb.” Those bidden are those who have washed their robes in Christ’s blood (7:14), and are faithful unto death (2:10). Here again the saved are presented as guests at a feast; the idea of bride or wife is not in this verse, though mentioned in verse 7. “Marriage supper” clearly indicates the joys of heaven. Wedding feasts soon end ; the joys of heaven are eternal. The angel next asserts that what he said were the true words of God; a solemn confirmation of fact.
Fell down before his feet.–This was the customary way in showing great respect for a superior. John was overcome by the majesty of the scene and the deep significance of the words he heard, and gave way to this Eastern custom. The speaker, who doubtless was an angel, promptly forbade it on the ground that he was a fellow servant with John. As the papal church, symbolized by the harlot, worships saints, this incident may have occurred in the vision to teach that it is sinful to worship any creature. At least that is the lesson taught by it.
The spirit of prophecy.–The angel not only declared himself the fellow servant with John, but also “with thy brethren.” In Rev 22:9, a parallel assage, he says “with thy brethren the prophets.” The meaning is that this angel held a similar position with John and other prophets in making known the will of God; that no one should worship a fellow servant. The angel then adds “worship God.” The testimony to Jesus is the spirit of prophecy. That testimony is given by those endowed by the spirit, whether angels from heaven, prophets of old, or the apostles. They are servants; God is the object of worship.
Commentary on Rev 19:7-10 by Foy E. Wallace
(2) The marriage supper of the Lamb-Rev 19:7-10.
The symbolism expressed in the marriage of the Lamb of Rev 19:7, signified the blessed union of the church with Christ, the Head. But the use of the symbol here did not signify that the church had not been thus related to Christ before this apocalypse. The apostle, in Rom 7:4, represented the marital union of Christ and the church as bringing forth the fruit of wedlock in spiritual offspring. If the marriage did not exist the fruit would be illegitimate. The marriage union of Christ and the church is not a single act or thing. Every union of a believer with Christ in baptism is marriage to Christ, and is representative of the whole relation.
This marriage occurs every time one is baptized into Christ, and it is therefore always in process and is continuous. The accentuation on the marriage to Christ in this context was due to the interference of the persecutions with gospel evangelization. Now, that the persecutors were overcome, conversions to Christ would again prevail; hence, the renewed symbol of marriage.
As the marriage itself is continuous, so must be the marriage supper, and it symbolized the continuous fellowship of all who are united to Christ; and it is as continuous as the baptism of believers and of the church itself. This part of the song of victory was based on the renewal of the interrupted fellowship of Christians by the afflictions and the tribulations of persecution.
The figurative clause his wife hath made herself ready was the symbol of victory over the evil forces of opposition –the verse declares that she was already his wife, and envisions the spiritual relation as a complete process, not as a single thing.
That the Lambs wife should be arrayed in fine linen, clean and white was explained to be the righteousness of the saints, the purity of the New Jerusalem church in contrast with the iniquities of the harlot Jerusalem, which had gone up in the smoke of destruction forever. This attire of clean and white vestures was a beautiful symbol of the character of all who are truly joined in union with Christ. They were the ones called unto the marriage supper of the Lamb, the equal in number of all who were in the married relation with Christ. This metaphor comparable to the illustration of the wedding garment in the parable of Mat 22:11-13, which was necessary to entrance into the feast; without which the intruder would have been cast out. The guests of the marriage feast were themselves the Bride in the parable, and parallel with they which are called unto the marriage supper in Rev 19:9. They were equal in number with the church itself.
The angelic admonition in Rev 19:9 for John to write was addressed personally to him, by the voice from the throne, not by an angel, and indicated the distinguished honor of being the recipient of the revelation of these things of such tremendous significance.
Having unfolded the visions in two parts, the closing scene of the second part put the emphasis on the state of blessed union with Christ of all who had overcome the trials and tribulations attending the fall of the harlot Babylon. Angels could have no higher or holier relation. The epilogue, these are the true sayings of God, meant that they were not mere words of John in visional narration, or of the angels; but they were the very words of God to the Seer; the directly inspired words of God.
In this connection it was twice repeated that, He saith unto me. The equivalent of these words occurs several hundred times in the Old Testament, and is repeatedly affirmed in the New Testament. The positive affirmation of this verbal inspiration is affirmed throughout all the scriptures; but has been marred and mutilated by the sacrilegious pseudo-translations of the perverted new versions. They have been advertised as new translations, but they are in fact no translations. They ruin Revelation as they do all other portions of the verbally inspired word of God.
The words of the angel hadimpressed John as a message direct from God; and verse ten stated that he fell at his feet to worship him. In bodily prostration John was about to worship the angel. But the angel refused the homage, saying, See thou do it not: I am a fellowservant, and of thy brethren that have the testimony of Jesus: worship God. This testimony of Jesus had reference to the message of Revelation; and being a fellow servant with thy brethren was an expression of humility as expressed by John himself in Rev 1:9.
The closing statement of this section, in Rev 19:10, is: For the testimony of Jesus is the spirit of prophecy. The word spirit here does not signify the Holy Spirit, but rather the inner spirit, the vital element, the life and soul-the essence of the apocalypse was the testimony of the Lord Jesus Christ to his servant John by his servants, the angels.
Commentary on Rev 19:7-10 by Walter Scott
THE MARRIAGE.
Rev 19:7. – This great and grand event is the consummation of joy to Christ as man. It is not said the marriage of the bride, but the marriage of the Lamb. It is His joy that is specially in view; not ours. The marriage, of which no details are given, takes place in Heaven, and on the eve of the Lords Return in power, or the Appearing, several years at least subsequent to the Rapture (1Th 4:1-18; Joh 14:3). The marriage is the disclosed secret of Eph 5:32. Not Israel, nor a remnant thereof, but the Church of the New Testament is the bride. Israel in her land was the wife of Jehovah (Jer 3:14-20; Isa 54:1), but the wife was divorced because of her iniquity. Israel, however, is to be reinstated in Jehovahs favour. But a divorced wife can never again be a virgin, and it is not a divorced wife but a virgin whom the Lord marries (Lev 21:14 : compare v. 13 with 2Co 11:2). Israel, moreover, has her place and blessing on the earth; the marriage of the Lamb is in Heaven, the Churchs proper home. The exclusively heavenly character of the scene forbids the application of it to Israel. (See remarks on Rev 12:1-2; on Rev 17:2 and footnotes in latter page.)
Of whom is the bride composed? We answer unhesitatingly, all saints embraced between these two epochs, i.e., Pentecost (Act 2:1-47) and the Translation (1Th 4:17). These events respectively mark the commencement and the termination of the Churchs sojourn on earth.
The twenty-four elders, the mystic representatives of the redeemed seen in Heaven immediately after the Translation (Rev 4:1-11), are named for the last time in verse four of our chapter. We gather, therefore, that the moment has now arrived when the distinct body, the Church, the bride, first comes into view. The elders divide, so to speak, and the bride and guests take their respective places in the economy of Heaven. All up till now had one place. There are special blessings to the saints of this Dispensation (Mat 11:11; Heb 11:40), and there are others common to all believers. Now in the course of the apocalyptic visions (Rev 4:1-11 – 19: 4) no differences or distinctions of any kind appear amongst the elders. The term elders disappears as the various companies of saints take their allotted place in relation to the Lamb. The Church is the bride. The Church is imperishable because founded on the glory and dignity of Christ as Son of God (Mat 16:18). His body, too, is the nearest of all to Him (Eph 1:23), as the bride is the dearest object to His heart and eye. He has loved the Church with a deathless and unchangeable love, a love ever active, and knowing no cessation till He presents her in glory to Himself (Eph 5:25-27). The Church has weathered many a storm, has longed for her heavenly Bridegroom through cloud and sunshine, has in conjunction with the Spirit on earth oft times cried to Him, the Bright and Morning Star, Come (Rev 22:16-17). We who have had our place in the Fathers house, according to Joh 14:3, are about to be displayed in the kingdom as the bride and wife of the Lamb. What a moment of joy! His glory and joy exceedeth. (The presentation of the Church in glory to Himself (Eph 5:27) is a private matter, and precedes the public event, the marriage of the Lamb. The one is the corollary of the other.) More of the oil of gladness is poured upon His head than upon ours (Heb 1:9). Our place, our blessing, our gladness are wrapped up in His. The marriage of the Lamb is come. Then shall He Who died see of the travail of His soul and be satisfied.
THE LAMBS WIFE MAKES HERSELF READY.
Rev 19:7 – His wife has made herself ready. In this connection the term bride would not be an appropriate one. Now there are two sorts of fitness, and the Church is the subject of both. First, God in the exercise of His sovereign grace makes one fit for heavenly glory, as we read, Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the saints in light (Col 1:12). Second, believers have to make themselves ready ere they enter on their eternal glory. That is, the story of earth has to be gone over again in the presence of Him Who is light. Our lives have to be reviewed at the bema of Christ (2Co 5:10). The light of the throne will be cast over and upon every moment of our lives, discovering the hidden, and bringing out the true character of act, word, and service. The enigmas of life will be explained, unsolved problems cleared up, and all mistakes and misunderstandings rectified. This, and more, is the application of the judgment seat of Christ to the heavenly saints, and precedes the marriage. His wife has made herself ready. The light of the throne has done its blessed work, bringing out into bold relief the whole story of her history on earth. What would it be if in glory we remembered one incident of a painful kind which had not been set right? The thought would be intolerable. But all will come out at the judgment seat as a matter between each saint and God. It will not be a public exposure before others. Nor must this be understood as signifying judicial judgment. All that has been settled on the Cross. We appear before the bema of Christ crowned and glorified, raised in glory (1Co 15:43), to have the light of the throne cast upon the past. What a mercy that it is so. We shall then pass from the bema with its searching light into the loved presence of the Lamb as His bride and wife for ever.
BRIDAL ROBES.
Rev 19:8. – It was given to her to be clothed in fine linen, bright (and) pure; for the fine linen is the righteousnesses of the saints. The harlot was gorgeously arrayed, but her pomp, splendor, and ornaments were claimed as a matter of right. With the bride it is different; she is arrayed as a matter of grace. It was given to her. Undoubtedly there are rewards for service done, as Mat 25:14-23 clearly show. God is not unrighteous to forget your work and labor of love (Heb 6:10). But it might be well for us to forget. He never will.
There is, however, another side to this question which should ever be borne in mind, namely, the sovereignty of God. His right it is to give or withhold. Many an eminent servant of God has made shipwreck of true life and service by neglect of the great balancing truth – God is sovereign. The parable of the talents in Mat 25:1-46 shows the grace of God in rewards; whilst the parable of the householder in Mat 20:1-34 is a demonstration of the sovereignty of God in giving to all alike, irrespective of toil or length of service.
The garment of pure linen in which the Vial angels are arrayed (Rev 15:6) expresses the righteous character of their mission, which is one of judgment. (Both in the case of the angels and of the bride the clothing is linen; but of the latter it is added fine linen. See remarks on Rev 7:14, and on Rev 15:5, with footnotes on both pages.) The fine linen, pure and lustrous, of the bride is her righteousness, or righteous acts (R.V.), done on earth. But she claims no merit, for these righteous acts were wrought by the power of the Holy Ghost in her. Later on we have the bride covered with the glory of God (Rev 21:11); here her own righteousness, not Gods, is in question. The gaudy colors in which the harlot is arrayed present a sharp contrast to the pure, white, and bright linen of the bride. Her garments bespeak her practical character. She can now enter on the enjoyment of eternal companionship and union of the closest nature (that of wife) with her husband, the Lamb. Her deeds on earth have been appraised at their true value in Heaven. She is arrayed in them, or in the expressive words of our text, has made herself ready. She passes from the bema to the marriage, and from thence to the kingdom.
GUESTS AT THE MARRIAGE SUPPER.
Rev 19:9. – Write, Blessed are they who are called to the supper of the marriage of the Lamb. The bride and guests are clearly distinguished. The former is, of course, in more immediate relation to the Lamb. The bride is wed; the guests sup.
The angel, addressing the Seer, says, Write. This command, frequently repeated during the progress of the visions, marks the importance and speciality of the communication. Blessed are those called to the supper. This is not said of the bride. Her blessing, which is that of the highest order and character, is expressed in the simple words, bride and wife. What unspeakable joy is conveyed in these terms! But the guests are pronounced blessed. Who are they? We answer, the friends of the Bridegroom. But as the friends of the Bridegroom they enjoy a higher and dearer character of blessedness than they would if merely the friends of the bride. John the Baptist expressly tells us that he is a friend of the Bridegroom (Joh 3:29). The Baptist was martyred before the Church was formed, hence he comes in as perhaps the most honored of the guests at the marriage supper. Old Testament saints constitute the large company of called guests, each one being a friend of the Bridegroom, and rejoicing in His presence and voice. The apocalyptic martyrs are not raised till after the marriage, hence cannot be numbered amongst the guests. Angels may be spectators of the scene, but guests they cannot be. Angels are never spoken of in the way that these are. It is called a supper, perhaps in contrast to the subsequent supper of judgment (Rev 19:17). The former is in connection with the Lamb and His joy; the latter is in relation to God and the judgment He executes on the ungodly – administratively by the Lamb and His heavenly saints.
CERTAINTY.
Rev 19:9. – These divine communications, whether spoken by an angel or seen in vision by John, have attached to them all the weight and authority of God Himself. These are the true words of God. (Are the very truth of God, and shall veritably come to pass. – Alford.) The basis of our faith is not conjecture, but the certainty that God has spoken. The truths thus divinely authenticated are those stated within the first nine verses of the chapter. Absolute certainty is of prime importance in these days when the dogmatism of belief in a divine revelation is considered to savour of a narrow and illiberal spirit. In old times God spake in the prophets; in New Testament times God has spoken in His Son (Heb 1:1-2, R.V.). How blessed, therefore, to have the confirmation of these grand and heart-gladdening truths from God Himself!
ANGELS AND SAINTS FELLOW-BONDMEN.
Rev 19:10. – Evidently the Seer was overwhelmed by the exalted character of the communications vouchsafed to him; probably, too, the angel who appeared to him in vision was a too glorious object for mortal gaze. He fell before his feet to worship him, not at his feet as in the Authorized Version. But angels are jealous for the glory and rights of God. Homage may be rendered to a creature in superior position, but worship is the due of the Creator alone. The movement on the part of John was instantly checked, See (thou do it) not. To worship even the most exalted of Gods creatures is idolatry. Both angels and saints worship God and Christ, as this book abundantly testifies. On a second and subsequent occasion (Rev 22:8-9) John was about to do so, and again prohibited by the angel.
Rev 19:10 – I am thy fellow-bondman. (Servants and slaves (bondmen) are distinguished. See Rev 2:20; Mat 22:13; for the latter see Rom 6:20; Rev 1:1.) The angel and the apostle were fellow-servants, rather bondmen. As a slave is bound for life to the service of his master, so angels and saints are bound to the everlasting service of the blessed God – His glad and willing slaves. All intelligent creatures really stand on this ground. In the case of angels the right is founded on their creation and place; in that of saints on the ground of purchase and redemption (1Co 6:19-20). Had the passage stopped with the angels declaration that he was a fellow-servant, or slave, with the apostle it might have been supposed that the highest in the Church (First apostles (1Co 12:28; Eph 4:11 : Rev 21:14; Mat 19:28).) could alone be so regarded. But angels who delight to serve are also fellow-bondmen with the brethren of John, who have, or keep, the testimony of Jesus. The testimony of Jesus in the Apocalypse is of a prophetic character, referring to His public assumption of governmental power to be displayed in the kingdom (see Rev 1:2). If this passage, which has needlessly perplexed students, were read in connection with Rev 12:17, where the same words occur, the difficulty would disappear. The godly remnant of Judah in the coming crisis have the testimony of Jesus, and surely we cannot fail, with the Psalter in our hands, to understand the character of that testimony, which in their circumstances is prophetic; they long, and sigh, and pray for the open and direct intervention of God on their behalf. The presence of the Messiah, His Advent for their deliverance, is the goal of hope. The direct address of the angel to John ends with the authoritative declaration, Worship God, a truth ever in season for Heaven and earth, for angels and men.
Commentary on Rev 19:7-10 by E.M. Zerr
Rev 19:7. Marriage of the Lamb is come. The subject of marriage is spoken of in the Bible from two different angles, and unless this is understood we may think there are some contradictions. For instance, Christians are said to be married to Christ at the present time (Rom 7:4), and now our verse says the marriage is about to take place. In old times an engagement was regarded in the light of marriage as far as the moral obligation is concerned. That is why Gen 19:14 speaks of the men who had “married his [Lot’s] daughters” when they were engaged to them. And in Mat 1:18 it says that Mary was espoused to Joseph, while the next verse calls him her husband. So Christians are actually only espoused (engaged) to Christ now. That is why Paul says “I have espoused you to one husband, that I may present you as a chaste virgin to Christ” (2Co 11:2). But the actual marriage is what is meant in our verse. His wife bath made herself ready. This remark is based on the common practice that causes a woman to prepare her garments for the important occasion.
Rev 19:8. This verse names the kind of raiment that is to be worn by the bride, namely, clean and white linen. Since that is figurative the apostle explains that it means righteousness, so the making of herself ready mentioned in the preceding verse, means she has followed a righteous life in preparation for her marriage.
Rev 19:9. This will be one marriage and accompanying “refreshments” at which there will be no human guests but the bride. Hence the blessing pronounced on those who are called to the supper, means in reality the people should become a part of the espoused bride by becoming Christians. Before going further in the comments it will be well to make some explanatory remarks as to the “hour of the ceremony.” Rev 19:7 says the marriage is come, when we know we will find that the work of the Reformation is to be gone over again by the vision. There will be no difficulty if the reader recalls that the book has more than once departed from the chronological order of events to take up some other period of the Christian Dispensation. Hence these preceding verses brought us down to the last day and announced the final marriage of Christ to his bride (the church). The vision will now take up some principles of a general character, then bring us again to the work just preceding the Reformation.
Rev 19:10. The pronouns his and him refer to the angel who was sent to show the vision to John (Rev 1:1). It was natural for John to have this inclination toward worship of the angel, for the great vision shown made the apostle have a feeling of inferiority. There are some conditions when even a man may receive some form of wor ship from others (Luk 14:10), but under the present circumstances it would have been improper. The reader may see a complete explanation of the word worship at Mat 2:2 in the first volume of the New Testament Commentary. I am thy fellowservant reminds us of Heb 1:14. Of thy us of Heb 1:14. Of thy brethren that have the testimony of Jesus. This is equivalent to describing the ones for whom the angels are sent forth to minister. To have the testimony does not merely mean to have access to it (everyone has that), but it is those who hold themselves faithfully to it. The testimony of Jesus is the spirit of prophecy. This means that the subject of Jesus as the Saviour of mankind is the main thought running through all the prophetic writings.
Commentary on Rev 19:7-10 by Burton Coffman
Rev 19:7
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.
REGARDING THE MARRIAGE METAPHOR
The marriage of the Lamb is come … “The marriage feast is the day of the Lord’s Second Advent.”[15] The figure of marriage to represent the relationship between the Lord and his people is often used in the New Testament, but in various analogies. In Mat 22:1-4, the Christians are guests at the wedding. In Mat 15:1 ff, they are certain of the bridesmaids. In 2Co 11:1-3, they are chaste virgins betrothed unto the Lord. In Eph 5:22-32 and in Rom 7:4, the analogy is that Christians are now married to the Lord. “When passages like this (Rev 19:7) are pressed as proof that the church is not now married to the Lord, these figures are ignored.”[16] Also, in this connection, it is exceedingly important to remember that the Jewish customs of marriage are those prominent in all of these usages. The betrothal, which often took place as much as a year before the actual marriage, was fully equivalent legally to the marriage itself; during this period of waiting, the bridegroom was absent preparing a place for the bride (as in Joh 14:1-13), and any infidelity upon her part was considered as adultery; then came the great day of the marriage supper when the bridegroom and the bride began to live together. These and other peculiarly Jewish customs are all prominent in the New Testament employment of this metaphor. “The marriage supper,” here, comes after the long period of waiting is over, and the bride and the bridegroom are taking up life together. For further elaboration of this, see under the above references in this series of commentaries, also in my Commentary on Matthew, pp. 6-8.
And his wife hath made herself ready … This verse shocks the “faith only” people, who at once “correct this” by the comment that she made herself ready “not by doing anything of her own,” and pointing out that “it was given to her, given by the pure grace of God, that she be clothed.”[17] We might add that, of course, God gave her the clothes, but she had to put them on! That is what is meant by making herself ready. The whole analogy is beautifully exhibited in Mat 22:12, where the wedding guests (Christians) had all received proper wedding garments, but one of them neglected to dress himself, with disastrous results for him; and so it will be for all who neglect to do the good works of the Christian life, which are a moment later identified as the wedding garments. By putting these on, the bride “worked out her own salvation” (Php 2:12); in this way she made herself ready. All of the ingenuity of people who do not believe it will never be able to eliminate this plain teaching of the word of God. We also add that no one could possibly believe in the free grace of God any more than does this writer!
[15] James Moffatt, Expositor’s Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 464.
[16] John T. Hinds, op. cit., p. 266.
[17] R. C. H. Lenski, The Interpretation of St. John’s Revelation (Minneapolis, Minnesota: Augsburg Publishing House, 1943), p. 542.
Rev 19:8
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.
For the linen is the righteous acts of the saints … This clearly means that the righteous acts done by Christians are indeed the fine linen in which the bride must be arrayed. But are not these “given to her”? Yes, but not in any sense of her not having to do them. God gives his saints all kinds of righteous deeds through his holy commandments telling them what to do, and through the motivation to do them provided in the selfless example of our Blessed Lord. “The double nature of the process is here set forth, tit was given to her;’ the power came from God; and yet she arrays herself; the action is still voluntary.”[18] “Righteous acts flow from a righteous character, which is entirely of the grace of God”;[19] but the righteous deeds do not do themselves! They are not done by the believer’s faith, nor by the Holy Spirit, but they are done by the believer. Morris voiced a common view thus, “The white robes are not provided by any righteous acts on the part of the wearers,”[20] but this is true only in a certain limited sense. The metaphor of putting on the garments is also prominent here. The bride arrayed herself. “From one point of view, she made the dress herself; she worked out her own salvation.”[21] The impact of this verse is so strong against the popular heresy of Solifidianism, that some of the commentators have reached for the explanation of last resort and called it “a gloss”! “It has the sound of some commentator’s explanation.”[22] Of course, there is no evidence whatever of this verse being a gloss; and those who resort to such an allegation confess in so doing that it contradicts what they are teaching.
[18] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 448.
[19] Charles Caldwell Ryrie, Revelation (Chicago: Moody Press, 1968), p. 111.
[20] Leon Morris, Tyndale Commentaries, New Testament, Vol. 20, The Revelation of St. John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969), p. 227.
[21] Michael Wilcock, I Saw Heaven Opened (Downers Grove, Illinois: InterVarsity Press, 1975), p. 172.
[22] Isbon T. Beckwith, op. cit., p. 727.
Rev 19:9
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 the true words of God.
Blessed are they that are bidden … All people are bidden in the sense of being invited by the gospel of Christ to accept the salvation of God; but, in the New Testament, the “called” means those who “have accepted and obeyed the call.” “Bidden” means those who accepted God’s invitation through their believing and obeying the gospel.
These are the true words of God … This may be understood as a solemn assurance that “all of the Scriptures” are the true words of God. There is no need to limit this to the invitation to the marriage supper; but that in itself encompasses the entire scope of God’s message to people in the Holy Scriptures.
Rev 19:10
And 50fell 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.
This incident recorded here is of vast importance and significance. The background of its appearance in the vision, or perhaps the reason for God’s giving this, may have been the tendency to worship angels which is said to have prevailed in some quarters in the primitive church. Moffatt, for example, quoted Clement of Alexandria as saying that, “angel worship had for some time fascinated the Asiatic churches here and there.”[23] The impact of what is taught by this, however, far exceeds the bearing it has in forbidding angel worship.
And I fell down before his feet to worship him … In this instance, John actually was so carried away by the marvelous visions that he had seen that he impetuously fell down to worship the glorious angel who had aided in the revelations. This, at once, was revealed as sinful.
And he saith unto me, See thou do it not … This clearly indicated the sinfulness of what John did in falling down before him.
“I am a fellow-servant with thee and with thy brethren that hold the testimony of Jesus …” This is exceedingly interesting, for it gives angelic testimony to the high rank of the apostle John. “They that hold the testimony of Jesus,” as used here, is a reference to the Twelve Apostles. They alone, in the ultimate sense, held the testimony of Jesus; and that it is in that higher sense that the words were used here by the angel appears in the addition of the clause: “For the testimony of Jesus is the spirit of prophecy.” This forbids, therefore, understanding the brethren who hold the testimony of Jesus as merely the Christians of all ages who also, in a sense, are bearers of the glad tidings. The angel spoke of those Spirit-endowed people who were the chosen witnesses to bear the testimony through their writings in the New Testament to all generations. They were prophets; Christians are not prophets.
Even a glorious angel is merely one of God’s servants, and therefore not to be worshipped by people. Worship is reserved for God alone. The acceptance of the worship by people on the part of Christ does not mean that other people may accept the worship of their fellows, but it identifies Christ as God come in the flesh.
I am thy fellow-servant … Regarding the “service” which angels give to the redeemed, see in my Commentary on Hebrews, p. 31.
Worship God … This means that only God is to be worshipped, either by an act of obeisance, prostration, or bowing down before the presence, or by any subjective adoration, the latter being not “worship” in the New Testament sense, but the emotional accompaniment of it. See thorough discussion of what worship actually is in my Commentary on Acts 208-211. If even one of the glorious angels of heaven may not be honored by a Christian’s bowing before his presence, how much less may any religious prelate allow people to kiss his ring, or the hem of his garment, or prostrate themselves on their bellies as when the entire college of Cardinals so prostrate themselves before the Pope? Such reverence given to a mere human being is a sin.
The testimony of Jesus is the spirit of prophecy … We regret that the vast majority have failed utterly to understand this. “There is no way absolutely to determine whether John is speaking of the witness given by Christ himself, or whether the witness is about Christ.”[24] Ladd thought that, “It is the witness borne by the church to Jesus.”[25] Beasley-Murray interpreted it to mean the “testimony which Jesus gives.”[26] All such explanations fall short. Bruce was nearer the truth when he wrote: “Here New Testament prophecy is meant, as in the similar statement regarding Old Testament prophecy in 1Pe 1:10 f.[27] This harmonizes completely with our view of it given in the fourth paragraph under Rev 19:10. We see this clause as a qualifier of those whom the angel meant were his fellow-servants. He spoke of the Twelve Apostles, and this verse indicates that meaning, for the apostles alone were truly “prophets” of the New Testament.
Barclay’s interesting comment on this is included here, not because it touches this vital meaning of the passage, but be cause it gives attention to the “double meaning” phenomenon often found in the New Testament.
This is the kind of double meaning of which the Greek language is capable; and it may well be that John intended the double meaning. The true prophet is the man who receives 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.[28]
We cannot accept the view that a true Christian, however effective his “witness,” is in any sense a possessor of the “spirit of prophecy.” The clause is a designator of the Twelve. We whole-heartedly agree with another of Barclay’s comments on this verse, thus, “God alone must be worshipped. Any other intermediary than Jesus Christ between God and men must be utterly opposed.”[29] Angels are above all people, who are made a “little lower” than the angels; and, if it is sinful to worship an angel, how far greater is the sin of worshipping people, or of invoking their names in prayer, or of bowing down in the presence of images consecrated to them?
Zerr, who is usually quite dependable, cannot be correct in his notion that, “There are some conditions when even a man may receive some form of worship.”[30] One commentator even suggested that John got mixed up and forgot about relating this incident when he included it a second time in Rev 22:8-9; and even J. W. Roberts wrote: “This scene is duplicated in Rev 22:6 ff.”[31] No! This is not duplicated there, where a most important and significant difference will be pointed out and discussed.
[23] James Moffatt, op. cit., p. 465.
[24] James D. Strauss, op. cit., p. 237.
[25] George Eldon Ladd, op. cit., p. 251.
[26] G. R. Beasley-Murray, The Book of Revelation (Greenwood, South Carolina: The Attic Press, 1974), p. 276.
[27] F. F. Bruce, op. cit., p. 660.
[28] William Barclay, op. cit., p. 177.
[29] Ibid., p. 176.
[30] E. M. Zerr, Bible Commentary, Vol. 6 (Marion, Indiana: Cogdill Foundation, 1954), p. 339.
[31] J. W. Roberts, The Revelation of John (Austin, Texas: R. B. Sweet Company, 1974), p. 161.
Commentary on Rev 19:7-10 by Manly Luscombe
7 Let us be glad and rejoice and give Him glory, for the marriage of the Lamb has come, and His wife has made herself ready. It is time to celebrate. This is not just a time to be happy. It is more than just a party. It is time to celebrate the marriage of the Lamb. The time for the marriage has come and the bride (church) has made herself ready for the wedding.
Weddings
Some comments about the customs of the typical Jewish wedding of this era will be helpful. The comments here about the marriage feast and the marriage of the Lamb and his bride (the church) are based upon the custom of this time. There are at least four areas of importance.
1. Engagement. Coffman writes, The betrothal, which often took place as much as a year before the actual marriage, was fully equivalent legally to the marriage itself; during this period of waiting, the bridegroom was absent preparing a place for the bride (as in Joh 14:1-13), and any infidelity upon her part was considered as adultery. (5, 442) The church is the bride of Christ. We are engaged, and waiting for the wedding. (2Co 11:2)
2. Invitation. As the time of the wedding is approaching, the bride and groom invite many guests to come for the wedding. In Mat 22:4; Mat 22:9 the king is bidding many to come to the marriage. This is a parallel with Christians inviting people to come to the gospel.
3. Garments. As people come to the wedding, a garment is given. To make sure there not any uninvited guests, the king comes in and looks around to make sure all the guests are in their proper attire for the wedding. Those without the correct garment are removed. (Mat 22:11) The parallel with the church is this: When we are baptized, we put off the garments of the flesh and put on the white garments. Our task to keep our white garment white and ready for the marriage.
4. Feast. We have been invited to the feast. This will take place in heaven. This will occur when the church, now waiting for the bridegroom to come, is taken to the home the groom is preparing. (Joh 14:3)
8 And to her it was granted to be arrayed in fine linen, clean and bright, for the fine linen is the righteous acts of the saints. The church, the true and faithful church, is dressed in fine linen. Their garment is clean, bright and white. There are many references to show that white is the color of purity and cleanliness. (Isa 1:18; Psa 51:7; Dan 12:10; Rev 3:4-5; Rev 3:18; Rev 7:14). Jesus will not come to claim a bride that is dirty, unkempt and not ready. Christ is looking for spotless, wrinkle-free, pure white garments. (Eph 5:27). Each Christian received a white garment when they were baptized. How is your garment now? Is it wrinkled, soiled, or spotted? Is it still clean, unblemished and smooth? Do you look like you need to do some washing and ironing or do you look like you are ready to attend the marriage of the Lamb of God?
9 Then he said to me, Write: Blessed are those who are called to the marriage supper of the Lamb! And he said to me, These are the true sayings of God. Here is another of the seven beatitudes in the book of Revelation. There is a blessing pronounced on those who are called, accepted, and ready to attend the marriage supper. This supper is not the Lords Supper or communion, which Christians observe to remember the death of Christ. This is the celebration of the wedding. It takes place when Jesus comes for his ready and waiting bride.
10 And I fell at his feet to worship him. But he said to me, See that you do not do that! I am your fellow servant, and of your brethren who have the testimony of Jesus. Worship God! For the testimony of Jesus is the spirit of prophecy. John began to worship the angel bringing this announcement. The angel instructs John to get up. Angels are not to be worshipped. They worship God. So should we. Cornelius began to worship Peter. He was told to stand up. Peter is also a man. (Act 10:26) Our Lord is God and we are to worship Him only. The angel here is also a fellow servant, along with the brethren. (See 1:9)
Fuente: Old and New Testaments Restoration Commentary
Chapter 43
The marriage supper of the Lamb
‘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’
Rev 19:7-9
These verses do not explain that glorious event. They only describe the glory of the event. The fact that there shall be a marriage supper is revealed. That it shall be a glorious, everlasting celebration of salvation completed is evident. But the details are yet hidden from our eyes, for now. We will not pry into that which God has not revealed. But it will be profitable for our hearts to reverently rehearse and meditate upon that which he has revealed.
In the last day there will be a public wedding of Christ and his church, a blessed and eternal union in which Christ and his people will be made perfectly one. This is called the marriage supper of the Lamb.
This marriage of the church to Christ will be the final consummation of the whole work of redemption. The whole church of Christ will be perfectly united to her Divine Husband; and they shall be perfectly one forever, even as the Son is one with the Father. That defies understanding, explanation, or even imagination. But it is plainly revealed in the Word of God that we shall be forever, perfectly one with our Redeemer, as really and truly one with him as he is one with the Father! (See Joh 17:20-23).
The processional
When the Lord Jesus comes the second time with power and great glory to marry his beloved Bride, there will be a grand and glorious procession of events which will immediately precede the marriage supper of the Lamb. These events are recorded in Rev 19:1-6. What will happen just before the great wedding? What are the events leading up to it?
One great event will be the destruction of Babylon, the harlot church (Rev 19:1-2)
Actually, the destruction of Babylon is recorded in chapter 18. Here it is celebrated, yes celebrated by all the saints of God and all the heavenly angels. Babylon represents all false religion. Any church which mixes anything with the blood and righteousness of Christ for the sinners acceptance with God is a harlot, apostate church. Any church that mixes anything with the grace of God for the salvation of sinners is a harlot church. Salvation by grace alone, through the merits of Christs righteousness and shed blood, is the one essential criteria for all true christianity. By this doctrine every church stands or falls. The life blood of Gods church is the precious blood of Christs effectual atonement for sin.
The sooner Babylon falls, the better. Babylon ever makes war with the Lamb (Rev 17:14). Her most vile, obnoxious weapons of warfare are now, and always have been, the doctrines of free-will, works salvation, ceremonialism, and legalism. The great harlot is always opposed to pure, free, sovereign grace. She always mixes something with faith, and even makes faith itself a meritorious work of the flesh by which men save themselves. Hear me well – those who point men anywhere away from Christ for anything, point men to antichrist, Babylon and destruction. Everything that is set up in opposition to Christs one, great, all-sufficient, effectual sacrifice for sin must be cast down to hell. In the church of God, Christ is all. Any church that makes Christ less than everything is a harlot church, full of corruption, fornication, and wickedness. From hell she arose; and to hell she must go! The glory and the honor of the true church of Christ shall be known only when Babylon, the harlot church, is cast into hell.
When Babylon is fallen, there is a call to worship (Rev 19:5)
. We are not told whose voice this is, so it is best not to quess. But the one speaking calls for everybody to praise our God. And praise him we shall (Rev 19:6). We will praise him for the vindication of his justice, his truth, his saints, his Son, and his throne. These are the things which will immediately precede the marriage supper of the Lamb. It will be a glorious processional pointing everybody to the Bridegroom, our Lord Jesus Christ. In this wedding procession it is not the bride, but the Bridegroom who gets all the attention. It is not the Bride, but the Bridegroom who is honored, adored, and praised. |Once the grand and glorious processional is over, the Lamb and his wife will come together for their wedding.
The wedding
Let us be glad and rejoice, and give honor to him: for the marriage of the Lamb is come. We frequently hear about this marriage super. It is mentioned many times in the Scriptures. But most people have very vague ideas about it, not to mention the perverted notions of many. While I cannot tell you everything that is going to happen on that great day, I can sho9w you the meaning of this long awaited event.
This marriage of the Lamb is the glorious consummation of the everlasting covenant
It is the result of the Fathers gift to his Son in the eternal covenant of grace (Psa 2:8; Psa 89:23-29; Joh 17:6; Joh 17:24). God the Father chose to save some of Adams race, and those chosen ones were given to Christ, as a Mediator and Surety, to save (Joh 6:37-40). For those elect ones, Christ entered into a covenant of redemption, in which he pledged himself in due time to assume their nature, establish righteousness on their behalf, pay their debt, give them life, and bring them to heaven in glorious union with himself! That which was arranged and settled by the triune God in eternity, in the covenant of his grace, is brought to its ultimate end when the Lamb takes all that the Father gave him into glorious, perfect union with himself.
This marriage supper is the blessed consummation of our hearts betrothal to Christ
Though Christ betrothed himself to us in old eternity, we betrothed ourselves to him in time, when we believed him. Faith is the betrothal, the commitment of our hearts to Christ as our beloved Husband. When the Spirit of God showed us the beauty of Christ and the glory of his grace, he conquered our hearts (Psa 65:4). He made us willing to commit ourselves to Christ as our Husband. Though we are espoused to Christ, he has not yet brought us to the Fathers House. But our beloved Husband will surely come and bring us to his Fathers House, when all things are ready (Joh 14:1-4).
This glorious wedding will be the perfecting of his body the church (Eph 4:12-13)
Today, our Lord is still forming his church, his Body, his Bride. It is not yet complete. Even the church in heaven is not yet perfect. It is written, They without us should not be made perfect (Heb 11:40). But there is a day of perfection coming! That wil be day of our home-going. That will be the day of our resurrection (1Co 15:51-58), glorification (Rom 8:29; 1Jn 3:2); and presentation (Eph 5:25-27). That will be the day of our coronation (Rev 2:10; Psa 46:11-11). The church is the Bride of the great King. He will set a crown upon her head and make all creation bow at her feet, for the honor he has put upon her. And that will be a day of glory and bliss which shall never end (Rev 21:1-7).
The Bridegroom
Try to fix your mind upon the Bridegroom, our Lord Jesus Christ. On that glorious day of glorious days, he will appear in his most glorious, most honorable, most dazzling character. What shall it be? How shall he appear? This is the marriage supper of the Creator, the King, the Ruler, the Sustainer, the Governor, the God of the universe. But when he comes to show forth all the splendor and glory of his Being, he appears as the Lamb! It is the marriage supper of the Lamb!
Throughout this Book, our Lord is worshipped as the Lamb. Almost everytime he is seen or mentioned he is called, the Lamb. The Lamb is the Sacrifice by which justice is satisfied and sin is put away (Joh 1:29). Whenever we read of Christ, or see Christ, as the Lamb, it is to remind us of his sufferings and death in our place as our great Substitute to put away our sin.
The first time we looked to him, we looked to him as the Lamb. We are looking to him now as the Lamb. And when we see him as he is, in all the glory of his Being, we will see him as the Lamb. Our Savior was the Lamb slain in the eternal covenant. It was the the Lamb that our Lord proved his love for us. It was as the Lamb that our Savior won our hearts and first caused us to love him. As the Lamb our Lord Jesus came into the closest possible union with us. When he was numbered with the transgressors, the Sonn of God came nearer to us than at any other time! (2Co 5:21; Psa 40:12). We never feel nearer to or more perfectly one with the Son of God, than when we see him as the Lamb. And when we see our dear Savior on his glorious wedding day and ours, we will be wed to him, worship him, adore him, and embrace him as the Lamb! This will be heaven! This will be an endless feast of love! This will be the glory of God.
The Bride
As the beauty of the Bride is described we must not fail to observe that the description is really of the beauty and the glory of the Lamb. Her beauty is his beauty, which he has put upon her. 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 (righteousnesses) of the saints.
The bride prepared herself for this glorious event
We are told, His wife hath made herself ready. What does that mean? How do we make ourselves ready for heavens glory? She has willingly, of her own accord, given herself to Christ, to be his forever. She has come out of Babylon and put away from herself the corruptions of thte great harlot. She has washed herself from all uncleanness in the Fountain of his blood. And she has put on the Lord Jesus Christ by faith.
But notice that her gorgeous apparell was given to her as a free gift of sovereign grace, as a royal grant from the King of heaven
. All that she carries with her to heaven was given her. All that she wears was given her. She brings nothing of her own and wears nothing of her own. In fact, she is there altogether by the grant of heaven. The garment she wears is the righteousnesses of the saints. I grant the word righteousness should be written in the plural. But I do not grant that it should read, the righteous deeds of the saints. All the righteousnesses of the saints is the righteousness of Christ given to us by Gods almighty grace. It is the righteousness of our forgiveness by the blood of Christ (Rom 3:24-26; 1Jn 1:9), a righteous pardon! It is the righteousness of our justification and acceptance with God by the imputation of Christs righteous obedience to us (Rom 5:19), a righteous robe! And it is the righteousness of our new nature, the righteous nature of Christ imparted to us in regeneration (1Pe 1:4; 1Jn 3:8-9), a righteous nature! Here we wear a filthy robe of sinful flesh. But there we shall wear the robe of perfect righteousness, even the righeousnesses of the saints, without spot or wrinkle. This is the free gift of Gods almighty grace.
This is the Marriage Supper of the Lamb. Will you be there? I bid you come to the marriage. There is plenty of room. But you dare not come without the wedding garment. May God grant to you the righteousness of the saints, which is the pardon of sin by the blood of Christ, perfect righteousness by divine imputation, and eternal life by the power of his grace.
Fuente: Discovering Christ In Selected Books of the Bible
wife
The “Lamb’s wife” here is the “bride” Rev 21:9 the Church, identified with the “heavenly Jerusalem” Heb 12:22; Heb 12:23 and to be distinguished from Israel, the adulterous and repudiated “wife” of Jehovah, yet to be restored; Isa 54:1-10; Hos 2:1-17 who is identified with the earth Hos 2:23. A forgiven and restored wife could not be called either a virgin 2Co 11:2; 2Co 11:3 or a bride.
Fuente: Scofield Reference Bible Notes
be glad: Deu 32:43, 1Sa 2:1, Psa 9:14, Psa 48:11, Psa 95:1-3, Psa 100:1, Psa 100:2, Psa 107:42, Pro 29:2, Isa 66:10, Isa 66:14, Zec 9:9, Joh 3:29, Phi 3:3
for: Rev 21:2, Rev 21:9, Psa 45:10-16, Son 3:11, Isa 62:5, Hos 2:19, Hos 2:20, Mat 22:2, Mat 25:1-10, 2Co 11:2, Eph 5:32
and his: Isa 52:1
Reciprocal: Psa 45:9 – queen Psa 45:13 – king’s Psa 68:3 – But Son 1:8 – O thou Son 2:10 – Rise Son 4:9 – my spouse Isa 61:10 – will greatly Hos 2:16 – Ishi Zec 3:4 – and I will Mat 24:44 – General Mat 25:6 – go Mar 2:20 – the bridegroom Luk 5:34 – the children Luk 12:40 – General Joh 1:29 – Behold Act 21:20 – they glorified Rom 7:4 – that ye Rom 11:36 – to whom Rev 19:9 – Blessed
Fuente: The Treasury of Scripture Knowledge
Rev 19:7. Marriage of the Lamb is come. The subject of marriage is spoken of in the Bible from two different angles, and unless this is understood we may think there are some contradictions. For instance, Christians are said to be married to Christ at the present time (Rom 7:4), and now our verse says the marriage is about to take place. In old times an engagement was regarded in the light of marriage as far as the moral obligation is concerned. That is why Gen 19:14 speaks of the men who had “married his [Lot’s] daughters” when they were engaged to them. And in Mat 1:18 it says that Mary was espoused to Joseph, while the next verse calls him her husband. So Christians are actually only espoused (engaged) to Christ now. That is why Paul says “I have espoused you to one husband, that I may present you as a chaste virgin to Christ” (2Co 11:2). But the actual marriage is what is meant in our verse. His wife bath made herself ready. This remark is based on the common practice that causes a woman to prepare her garments for the important occasion.
Comments by Foy E. Wallace
Verse 7.
(2) The marriage supper of the Lamb–Rev 19:7-10.
The symbolism expressed in the marriage of the Lamb of verse seven, signified the blessed union of the church with Christ, the Head. But the use of the symbol here did not signify that the church had not been thus related to Christ before this apocalypse. The apostle, in Rom 7:4, represented the marital union of Christ and the church as bringing forth the fruit of wedlock in spiritual offspring. If the marriage did not exist the fruit would be illegitimate. The marriage union of Christ and the church is not a single act or thing. Every union of a believer with Christ in baptism is marriage to Christ, and is representative of the whole relation.
This marriage occurs every time one is baptized into Christ, and it is therefore always in process and is continuous. The accentuation on the marriage to’ Christ in this context was due to the interference of the persecutions with gospel evangelization. Now, that the persecutors were overcome, conversions to Christ would again prevail; hence, the renewed symbol of marriage.
As the marriage itself is continuous, so must be the marriage supper, and it symbolized the continuous fellowship of all who are united to Christ; and it is as continuous as the baptism of believers and of the church itself. This part of the song of victory was based on the renewal of the interrupted fellowship of Christians by the afflictions and the tribulations of persecution.
Fuente: Combined Bible Commentary
Rev 19:7. Let us rejoice, and be exceeding glad, and let us give the glory to him, for the marriage of the Lamb is come, and his wife hath made herself ready. Up to this time the actual marriage of the Redeemer to His people has not taken place. The two patties have only been betrothed to one another (comp. 2Co 11:2). At length the hour has come when the marriage shall be completed, the Lord Himself being manifested in glory and His bride along with Him.
Fuente: A Popular Commentary on the New Testament
19:7 Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath {7} made herself ready.
(7) Namely, to that holy marriage, both herself in person in this verse, and also provided by her spouse with marriage gifts princely and divine, is adorned and prepared in the next verse.
Fuente: Geneva Bible Notes
The song begun in Rev 19:6 continues with an exhortation to rejoice and to glorify God (cf. Mat 5:12). This is the last song of praise in the Apocalypse. God deserves praise because He has prepared the bride for the Lamb. [Note: Hughes, p. 201; Sweet, p. 279.]
The bride of the Lamb is evidently the church (cf. Rev 19:9; Rev 3:20; Rev 21:2; Rev 21:9; Rev 22:17; Joh 3:29; 2Co 11:2; Eph 5:25-32). Even though the translators usually render the Greek word gyne, translated "bride," as "wife," here the context clearly shows that a wedding is in view. Gyne clearly describes a bride in other contexts too (e.g., Gen 29:21; Deu 22:24 [both in the Septuagint]; Mat 1:20; Rev 21:9). The bride is the Lamb’s newly married wife having been joined to Him in heaven immediately after the Rapture. This is the third of three metaphors in Revelation that describe women. The woman (mother) in chapter 12 is Israel, the harlot in chapter 17 is Babylon; and the bride in chapter 19 is the church. God referred to Himself as Israel’s husband in the Old Testament (Isa 54:6; Isa 62:5; Jer 31:32; Eze 16:7-14; Hos 2:2; Hos 2:16; Hos 2:19). However this figure almost always describes Israel as an unfaithful wife. Only Isaiah used the marriage analogy in a consistently positive way. [Note: Jan Fekkes III, "’His Bride Has Prepared Herself’: Revelation 19-21 and Isaian Nuptial Imagery," Journal of Biblical Literature 109:2 (Summer 1990):272-73.] The prophet did so to show the future relationship between God and the faithful Jewish remnant. [Note: See Richard D. Patterson, "Metaphors of Marriage as Expressions of Divine-Human Relations," Journal of the Evangelical Theological Society 51:4 (December 2008):689-702.] Israel cannot be this bride or part of this bride because this bride comes to earth with Christ, but Old Testament saints will not experience resurrection until Christ returns to the earth (Dan 12:1-2). The fact that the bride in Rev 21:12; Rev 21:14 includes Israel indicates that the bride will be a growing body of people that will eventually encompass Israel as well as the church. There the bride is the New Jerusalem. However at this time, just before Christ returns to the earth (Rev 19:7), the figure of the bride must describe the church alone. Covenant theologians see no real distinction between Israel and the church at this time. [Note: E.g., Ladd, p. 248.]
Jesus Christ, the Lamb, frequently referred to Himself as a bridegroom (cf. Mat 9:15; Mat 22:2-14; Mat 25:1-13; Mar 2:19-20; Luk 5:34-35; Luk 14:15-24; Joh 3:29). For the Jews, the wedding figure stressed the intimate relationship that will exist between God and His people in the earthly messianic kingdom. [Note: Swete, p. 246; Lee, 4:731; Robertson, 6:449.]
We can clarify the general time and place of the marriage of the Lamb by comparing it with marriage customs in the ancient Near East. [Note: See Edwin M. Yamauchi, "Cultural Aspects of Marriage in the Ancient World," Bibliotheca Sacra 135:539 (July-September 1978):241-52.] There were three main events involved in a marriage. First, the parents chose a bride for the groom. This takes place presently as the Holy Spirit calls the elect out of the world to be Christ’s bride through regeneration. Second, when the time for marriage had come, the groom would leave His home with His friends, go to the home of the bride, and escort her from her home to his. The bride did not know when this would occur. This will take place when Christ comes to take His bride to heaven at the Rapture (cf. Joh 14:1-2). Third, the groom provided a feast for his bride and his friends at his home that lasted several days. This will take place on earth either at the beginning of the Millennium, [Note: John F. Walvoord, The Prophecy Knowledge Handbook, p. 618.] throughout the Millennium, [Note: Pentecost, Things to . . ., pp. 227-28; McGee, 5:1048.] or beginning with the Millennium and continuing throughout eternity (cf. Rev 21:2; Rev 21:9). [Note: Thomas, Revelation 8-22, p. 365.] I favor the first view. The present verse (Rev 19:7) describes the wedding proper, stage two (cf. Rev 19:8; Rev 19:14), which had taken place in John’s vision. It also announces that the bride is ready for the feast: stage three.
The preparedness of the bride is one reason for the celebration called for in this verse. The bride had prepared herself (cf. Mat 25:14-23; 2Co 7:1; 1Jn 3:3; Jud 1:21), but the ultimate preparation was God’s, so He deserves praise (cf. Mat 20:1-16; Eph 5:25-27). The theme of the first song (Rev 19:1-3) was the destruction of the harlot, and the theme of this one is the wedding of the Lamb to His bride, who is the antithesis of the harlot.