Revelation 19:1

XIX.

THE CHORUS OF THE HEAVENLY MULTITUDE REJOICING OVER HER FALL.

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

Alleluia!

The salvation, and the glory, and the power

Are our God’s,

Because true and righteous are His judgments,

Because He judged the great harlot, who corrupted the

earth in her fornication,

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

Alleluia.

This last “Alleluia” clearly belongs to the song or chorus. It is separated from the body of it by the descriptive words (Rev_19:3), And again they said, Alleluia; or better, and a second time they have said. The Evangelist, as he writes, seems to hear once more the strains of the anthem: he writes down the words. and, as the final “Alleluia” bursts forth after a musical pause, he writes, “once more they have said Alleluia.” The word Alleluia occurs in this passage no less than four times (Rev_19:1; Rev_19:3-4; Rev_19:6): it is nowhere else used in the New Testament; but it is familiar to us in the Psalms, as fifteen of them begin or end with “Praise ye the Lord,” or “Hallelujah;” and the genius of Handel has enshrined the word in imperishable music. The song here does not begin with ascribing “salvation, &c.,” to God, as the English version suggests: it rather affirms the fact: the salvation, &c., is God’s. It is the echo of the ancient utterance—“Salvation belongeth unto God.” It is the triumphant affirmation of the truth by which the Church and children of God had sustained their struggling petitions, as they closed the prayer which Christ Himself had taught them, saying, when too often it seemed to be otherwise, “Thine is the kingdom, and the power, and the glory.” So here they give a threefold praise: the salvation, and the glory, and the power are all God’s. The manifestation of His power is in the deliverance of His children from the evil, from the great harlot, and in the avenging the blood of His servants out of her hand, “forcing, as it were, out of her hand the price of their blood.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Further Thanksgivings. Chap. 19 Rev_19:1-6

1. And after] Omit “and.”

a great voice] Read, as it were a great voice.

Salvation &c.] Cf. Rev_7:10; also Rev_4:11, Rev_5:12-13, Rev_7:12.

and honour] Should be omitted.

unto the Lord our God] Read, [are] our God’s.

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

And after these things - The things particularly that were exhibited in the previous chapter. See the notes on Rev 18:1.

I heard a great voice of much people in heaven - The voice of the worshippers before the throne.

Saying, Alleluia - The Greek method of writing “Hallelujah.” This word - ἀλληλούΐα allēlouia - occurs in the New Testament only in this chapter, Rev 19:1, Rev 19:3-4, Rev 19:6. The Hebrew phrase - הללוּ יה haleluw Yah “Hallelujah” - occurs often in the Old Testament. It means, properly, “Praise Yahweh,” or “Praise the Lord.” The occasion on which it is introduced here is very appropriate. It is uttered by the inhabitants of heaven, in the immediate presence of God himself, and in view of the final overthrow of the enemies of the church, and the triumph of the gospel. In such circumstances it was fit that heaven should render praise, and that a song of thanksgiving should be uttered in which all holy beings could unite.

Salvation - That is, the salvation is to be ascribed to God. See the notes on Rev 7:10.

And glory, and honour - notes on Rev 5:12.

And power - notes on Rev 5:13.

Unto the Lord our God - That is, all that there is of honor, glory, power, in the redemption of the world belongs to God, and should be ascribed to him. This is expressive of the true feelings of piety always; this will constitute the song of heaven.

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

Rev_19:1-8

Alleluia; Salvation … unto the Lord our God.

The Eternal in the universe, and His representative to man

I. A symbolic aspect of the eternal in the universe. He appears here as receiving the highest worship.

1. The worship was widely extensive. Worship is the vital breath and Inspiration of all holy intelligences. On the Eternal their eyes are fixed with supreme adoration, and their hearts with intensest love turned in impressive devotion.

2. The worship was supremely deserved.

(1) He is absolutely true and righteous in Himself.

(2) He is true and righteous in His procedure against the wrong.

3. The worship was intensely enthusiastic. The Alleluias seem to wax louder and louder as they are repeated, until they become as the voice of many waters, and as the voice of mighty thunderings.

II. A symbolic aspect of the Eternal in His representative to man.

1. The loving husband of the true.

(1) Mutual choice.

(2) Mutual sympathy.

(3) A mutual aim.

2. The triumphant conqueror of the wrong.

(1) The instrumentality He employs, and the titles he inherits.

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

(3) The course He pursues, and the greatness of His supremacy.

(4) The war He wages, and the victories He achieves. (D. Thomas, D. D.)

The godly--their work and their praises

I. The characteristic given of the saints.

1. They are a people, the people of God, and grace has made them so.

2. The saints are represented as much people, a multitude which no man can number.

(1) They consist of some of all ages of the world.

(2) Some of all nations.

(3) They will be found among some of every sect and party.

(4) The number of the redeemed includes persons of all ranks and conditions in life, and possessing every variety of talent and disposition; the young and the old, the rich and the poor, the most renowned monarchs, and the most abject slaves.

II. The work in which the saints is heaven are employed.

1. It was a great voice which the apostle heard in heaven, and may be so denominated on three accounts.

(1) It was exceeding loud, like that which John heard in another vision, as the sound of many waters, or as when seven thunders utter their voices.

(2) It was a great voice in regard to the subject or occasion of it, for it related to a great salvation on the one hand, and a great destruction on the other.

(3) It was a great voice in reference to the numbers who joined in it, a uniform and melodious voice from all that were round about the throne.

2. The great voice of much people in heaven cried Hallelujah. This may teach us--

(1) That it becomes the people of God to be joyful: praise is comely for the upright, however unseemly it may be in the lips of a deceiver.

(2) That our joy must not terminate in ourselves.

(3) That our praises must not terminate in any creature like ourselves.

(4) Our praises must all centre in God, in the excellences of the Divine nature.

III. The subject matter of the song of the redeemed.

1. Observe, after the general shout of hallelujah, they ascribe salvation unto the Lord our God.

2. They ascribe glory and honour unto the Lord our God. Glory is the highest degree of honour, and is more immediately appropriated to the Supreme Being, to whom alone the highest praise is due, and who will not give His glory to another.

3. The ascription of power, as well as honour and glory, makes a part of the song of the redeemed. Power implies ability or strength, and when predicated of the Supreme Being it denotes His almightiness and all-sufficiency, by which He is able to do all things.

4. All this glory is ascribed unto the Lord our God, as what properly belongs to Him. Salvation and glory, and honour and power, are His exclusively, and in the most eminent degree.

Improvement.

1. How dreadful is the sin of ingratitude, especially towards our best and only Benefactor.

2. The exultations of the saints in glory may teach us how unseemly are the idle songs and profane mirth of carnal men, and how utterly inconsistent everything of this kind is with the profession of Christianity.

3. The spirit and employment of the redeemed and glorified, may serve as a criterion of true religion, by which we may judge whether we are made meet to be partakers of the inheritance of the saints in light.

4. A gracious heart would have all that is glorious ascribed to God, and to Him alone; and not only the glory of salvation in general, but of his own salvation in particular.

5. Let mourning saints take comfort, from a view of the blessedness of the spirits of just men made perfect. Those who now hang their harps upon the willows, saying, How shall we sing the Lords song in a strange land? shall shortly have their hearts attuned to joy and praise, when like Judah they return from their captivity. (B. Beddome, M.A.)

Amen; Alleluia.--

Amen; Alleluia

I. We have in these two words (which sum up and condense the whole spirit and tenour of the adoration of the saints in bliss) a marvellous simplicity of perfected intelligence, blending in one eternity of love and infinity of thought. It would not be heaven if either of these words were wanting; it must be heaven where both are felt. For what is Amen? The perfect receiving of every dispensation from God. And what is Alleluia? The perfect giving back of all praise in every dispensation to the bosom of God. Amen is the open breast to receive; Alleluia is the full heart to return the ray: for Amen gathers all, and Alleluia reflects all: Amen sits still and endures; but Alleluia soars away in praise. The one sets to its seal that God is true; but the other encircles the confession with a crown of glory: and the passing and repassing of their crossing rays is heaven. But let us look for a moment at each component part in the whole, which is not to be divided.

1. Amen is nothing else but the ratification of anothers will. Thus Christ, being the ratification, in the counsels of the adorable Trinity, of His Fathers will, and perfectly performing it, is called the true Amen. The promises of our redemption in God are said to be Yea and Amen. God Himself is called in Isaiah the God of Truth, or (in the original) the God of Amen. Thus mans truth comes from Gods truth. They who desire to say a full Amen in prayer, must thereby understand that they not only ask or appropriate to themselves all that the mouth of the interceding priest or of the petitioner desires; but far more than this; that there may be on all points agreement between their mind and the mind of God; that whether the prayer be granted or denied, they may equally subscribe with the heart, and say Amen, and desire that all the mind of God, expressed or unexpressed, may be fulfilled in them. This is indeed to say Amen. And who can estimate the peace of a mind thus at one with God, which should never turn over a leaf of time before subscribing an Amen to the last? Would you gain such a mind? You must recognise the ever-present care of God. You must seek to acquaint yourself with Him whom you seek to obey. You must not only connect the event with God, and God with love; but you must connect God and all events in one great scheme, of which you see only the outline: you must look on to the grand result of all this complicated work: you must live much in the distant future; and there--not in this preparatory scene, but in that grand development--must learn to ponder reverently on the being, the character, the design of God, till you are able to bring back with you to this lower world your firm Amen.

2. Now consider the word Alleluia. It is one which, in the letter, is found only in this chapter, where it is several times repeated as the native language of heaven. But that it is known too upon earth, David shows: for in all those Psalms which begin Praise the Lord, the word is Alleluia; yet, doubtless, we shall pronounce it as a foreign word, till we have learnt the accents of our home. Still, even upon earth, we can associate and connect it with our nearest approaches to the future bliss. It is when no cloud comes in between to obscure the light of Gods countenance; it is when we read Him in His full and overflowing mercy; it is when we kneel in lowly adoration at the altar, and the Lord whom we seek comes to His temple; it is when we most feel, as then, This God is our God for ever and ever, that Alleluia, unprompted and untaught, is wont to flow. Had we to define Alleluia as it regards God, we should say it is admiration of God, affection to Him, joy in Him. Had we to define it as regards man, we should call it a present bliss, the earnest of a bliss future, and deeper still.

II. It is not needful to consider whether of the two is the sweeter sound, the Amen or the Alleluia. Let us not so love the one as to forget the other. Sometimes the thought of past mercies will give us preparation of heart, and the Amen will grow up out of the Alleluia. Sometimes trial itself will lead us into the experience of such deep and blessed comfort, that our Amen will pass gradually from acquiescence into Eucharist. The more we join the two, the deeper our portion of the Spirit of Christ, the nearer our approach to the worship of redeemed souls. (J. S. Bartlett, M. A.)

Praise our God, all ye His servants.--

Praise to God from all saints

Consider what God is; how infinitely above the highest angels; the only Fountain of goodness and life and immortality, and whatsoever is blessed and glorious either in heaven or in earth. Consider again what we are--mortal, sinful, unworthy creatures. Does it not almost seem as if we might well be afraid to praise Him? But Almighty God, by His infinite condescension in Holy Scripture, encourages us not to keep silence. He declares Himself ready to accept our praise and thanksgiving as a sacrifice of a freewill offering. Here in the text we find His approbation yielded, in a very remarkable manner, to the duty and blessing of praising Him, as it has been understood and practised from the beginning by all saints. A voice came out of the throne, saying, Praise our God, all ye His servants, and ye that fear Him, both small and great. What voice was that? It was the voice of God, for it came out of the throne; out of the unapproachable glory, where none but God was. It was the voice of the Lamb of God, of Him who is set down in glory on His Fathers right hand, having been slain, and redeemed us to God by His blood. We know it is His voice from the manner in which He speaks: Praise our God, all ye His servants; not your God only, but our God. I ascend, He said, unto My Father and your Father, and unto My God and your God. In like manner, here at the very end of the New Testament, He speaks from His everlasting throne to the whole Church, now represented as triumphing over her enemies, and makes Himself one, in the work of praising God, with all Gods servants, and all who fear Him, of all sorts and degrees, both small and great. Praise our God, all ye His servants, says that gracious but awful voice. His servants only are privileged to praise Him; that is, as we should call them, His slaves; those who have given themselves up to Him entirely; who try to have no will but His; who give up what else would please them best when they understand it to be displeasing to Him, and take joyfully affliction, labour, self-denial, when He lays it upon them, and would prepare them thereby for His heavenly kingdom. Nor let any one Christian draw back in indolence or timidity, as if he, for one, had no part in this merciful invitation of our Saviour. Observe with what encouraging words He concludes it: Praise our God all ye His servants, and ye that fear Him, both small and great. Fearing God is the great thing; and they who have that in their hearts, how unequal soever in other respects, may come here with all saints and unite in praising Him. In this place, if nowhere else, all ranks and degrees are equal. (Plain Sermons by Contributors to the Tracts for the Times.)

The voice of a great multitude.

Common prayer

I wish to speak to you about our Church services. I wish to ask you to help me in making them different from what they now are. There is a coldness and a lifelessness about our services which to my mind is very painful. When we meet together in Gods house we come especially to pray. And if we come to pray, we come to present ourselves before God. The very idea of prayer and of all worship implies at once that we are entering into Gods presence.

1. Now, first, if God is in the midst of us the thought will teach us reverence.

2. And one word about inattention and wandering thoughts before I go on. It is a great grief to many a worshipper, and it comes even to the best. But you are not without a remedy. Besides your prayers for grace to resist these wanderings of eye and thought, I believe the best help will be to use the Prayer-book more, and to keep the eye more fixed on the page. You are less likely to think of other things when you are following the words.

3. But there is another help, which perhaps is more effectual still, that you should take your proper part in the services of the Church. And it is especially of this, the responding aloud, the joining in the common worship of Almighty God, that I wish to speak. In the early days of the Church we read of the worshippers joining so heartily in the prayers that their responses, we are told, sounded like thunder, or like the roar of waters. And still, in our own day, when our missionaries come back to England, they almost invariably speak with pain of the coldness of our English worship. Among their own people, among the converts whom they have gathered round them, there is an intelligent taking part in the services; all responding where the responses are to be made, and all repeating the Amen at the end of the prayers. It is to our great loss that we fail in this. It is a mighty power, that power of sympathy. It helps to keep up our own flagging attention it helps to increase our own devotions to find that others are praying at our side, following the words, and joining in the service. It moves and quickens the heart to feel that your voice is blending with the voice of others, that your petitions are going up, not singly, but united with other prayers, to the throne of grace. And surely in that stronger enthusiasm there was a sense of Gods presence: a real honest belief that He was near to bless, because His blessing was really desired. The real dignity and power of the service of our Church will not be understood till you have learned its congregational character, till you have come to understand how grand is the effect of a great multitude of voices uniting in praise together, or together imploring Gods pardon and grace; each encouraging the other, and so each contributing to the noble tribute of worship, which ascends like sweet incense before Gods throne from a Christian congregation met together in His name. And in this way, also, you will be approaching negater to the service of the redeemed in heaven. We read in the Revelation of St. John of the great company of all nations and kindreds, and people and tongues, standing around the throne. And out of the throne there came forth a voice, calling all that mighty host to praise their God. And we are to do our part in fulfilling the vision of the apostle, when he heard every creature which is in heaven and on the earth, etc. (Canon Nevill.)

Alleluia: for the Lord God omnipotent reigneth.--

The hymn of the reign of God

This hymn is sung after the destruction of Babylon. They sang with no diffident breast. It was a great voice breaking forth into syllables distinct and strong. They sang of the reign of God. At last the yearned-for result has been attained. The Lord God Omnipotent reigneth.

I. It is the true interpretation of worldliness. The name of the world is applied in Scripture to two facts--one is transience, the other is godlessness. Because it is passing away we are warned against loving the world: but we are told how transience may degenerate, and the feeling of insecurity infect the whole character, because if any man love the world, the love of the Father is not in him. This is a natural sequence; for the affection towards the trivial and passing destroys affection towards the great and abiding. It is a contradiction of our nature too; and any such contradiction, any continued violation of a natural law in the moral world, means weakness and disease. What else cored come to that great world-city of Babylon? Her delicious living and extravagance, her selfishness and impurity, could find in all the universe but one goal. Nor can it be otherwise. For nations, for cities, and for men, there is the one law unchangeable and irrevocable. The worldly mind, the fleshly, sensuous mind, is decay and death. Selfishness can only destroy self; luxury but ruin comfort, and passion but annihilate pleasure.

II. It teaches us that faith and holiness are never alone. It was as the voice of a great multitude--a voice of thunder--a voice of many waters. The young Christian thinks he stands sometimes absolutely by himself. In the counting-house, the school, the shop, he finds none to stand with him. There is not a voice to utter anything in harmony with what his heart most dearly loves. All have gone after their Baal, and the danger is that he rolls himself within his own loneliness, and shrinking back becomes morbid and unhappy. But all the while others, under perhaps the colour of some worldly cant, are longing as he has longed. The same thoughts have filled their minds; the same fears have held their hearts. Had any of them the courage to speak out his own thoughts, had the voice been strong and his heart brave, he would instantly have won companions and friends.

III. It shows us the nature of true progress. The first step therein is the marriage of the Lamb. (W. M. Johnston, M. A.)

The reign of the Lord a source of consolation

I. He reigneth through the exercise of His providence. When we speak of the providence of God, we speak of the exercise of His perfections, of His power and wisdom and goodness, co-operating for the direction of the universe. We say that He is everywhere present, and superintends whatever happens here below; that all things are the result, not of unmeaning chance or relentless fate, but of the purpose and pleasure of God. We say that all dispensations, whether great or small, prosperous or adverse, are entirely to be explained on the supposition of the present as an arrangement of things of which we are enjoined to confide in the equity of the end, though neither our diligence nor sagacity can always discover the fairness of the means. We say theft He exercises a moral government over His rational creation; that angels and archangels fulfil His pleasure; that the spirits of darkness are under His control, and that we ourselves arc, in an especial manner, the subjects of His administration; that by Him our very thoughts are observed; the circumstances of our condition arranged, and watched, as it were, with the vigilance of individual attention. We say, in short, that the world, instead of being a kingdom deprived of its head, abandoned to be the victim of the lawless passions of its inhabitants, and to suffer all the vicissitudes of degradation and advancement, is under the direction of Him to whom not merely its interests are known, but by whom they are also secured. It is interesting to trace the workings of a pious character that has taken much of its form, and that is advancing towards its maturity, under the strong operation of this consolatory truth. Even in the ordinary course of events, when others see things going on only as they did since the beginning of the world, he discerns an Intelligent Reality, silently, but successfully, supporting an infinite charge of dependent beings, and not the less everywhere present, hidden though His glory be beneath the curtains of the material world. Amid the uncertainty of surrounding events, amid the fluctuation of his hopes and fears, he feels that he need not be afraid; for this Providence, as the Providence of One incomprehensibly excellent in all perfection, has in it every quality which can recommend and endear it--every quality which can brighten even the darkest appearances--everything which tends not only to secure the submission, but also to engage the affections of the heart. He can look upon the present and enjoy the plenitude of the passing moment, because he knows by whom every moment, and all the events of every moment, are dealt out to him; and upon the faith which he reposes on this Providence is he willing to make the great experiment of futurity--ready to go wherever He will transmit him, satisfied that everywhere, in height and depth, in time and eternity, He will be his portion for ever.

II. He reigneth through the mediation of His son. In appointing the Son to act as mediator between Himself and us, God did ordain certain offices for Him to execute and certain characters for Him to assume ere the purposes of His mediation could be accomplished. He commissioned Him as a teacher to instruct us in the knowledge, and to reveal to us the will of God--to republish that law of nature which the fall had obscured--to dispel those apprehensions of futurity which our ignorance and guilt had engendered. He gave Him up as a sacrifice to make atonement for our guilt as well as to dispel our ignorance. He has established Him as a lawgiver to subdue our stubborn wills, and to bring them into His holy captivity; to make them obedient in word and deed; to fashion our lives after the rules He lays down; and to mould our hearts to the sway which it is given Him to exercise. He has revealed Him as an advocate, as our ever successful intercessor within the veil, pleading for the pardon of our sins, for the supply of our wants, for the strengthening of our faith. And, finally, He has exhibited Him as a model for us to admire, a character for us to resemble, a pattern which we are called upon industriously to copy, that upon the table of our hearts we may inscribe those graces and those affections and those virtues which animated and which distinguished His; and that, striving to walk even as He did walk, we may, by the zeal with which we seek to imitate Him, and the prayers we put forth that we may imitate Him with success, endeavour to be in all our conversation and in all our practice the images and the representatives of what He was during all the days of His earthly manifestation. And from this view of the mediation of Jesus Christ, slight and superficial though it be, it must be evident that the government which the Divine Being doth maintain by means of it, is a government which is adapted to all the varieties of its subjects. What are all the means of grace which we receive--what are they but just so many ways in which this government takes effect? What is the removal of our ignorance--what is the forgiveness of our sins--what is the subjection of our rebellious wills, and the improvement of our own characters in excellence and perfection--what are those spiritual changes when they are effected and brought about upon us, but each a separate field in which its influence has been displayed?

III. He reigneth through the means of grace and the ordinances of His appointment. It is true, indeed, that God might reveal all the essential truths of the gospel by a direct and immediate process to any man--that inward devotion might be excited and expressed without the agency of outward acts--that did it but seem good in His sight He could produce the change which is necessary to be produced upon our hearts and affections without the intervention of means. But though this might be the case, and sometimes is the case, we have no warrant for expecting that it ever will be the case. Such a mode o: procedure forms no part of His ordinary providence. We have no ground for anticipating that His saving impressions will descend upon us, except in the use and through the channels of the appointed means of grace. Now if we reflect on the object which those ordinances have directly in view, on the preparation which is necessary for their right observance, and upon that spiritual good which they actually do produce, in respect both of the instruction they communicate and the impression which they make in the case of all who sincerely observe them, we may have some conception of that reign or influence which, through these means, the Almighty doth exercise.

IV. He reigneth through the agency of affliction. (John Paul.)

Divine Providence

I. The wide extent of Jehovahs government.

1. With respect to holy and happy angels in heaven.

2. Over the powers of darkness--. restraining their malignity, bounding their furious rage, and turning all their stratagems into artillery against themselves.

3. Over the children of men on earth.

II. The essential properties of His providential administration towards mankind in general, and to His own renewed adopted children in particular. The word providence suggests two ideas intimately connected together, namely, preservation and government.

1. In His dispensations our God acts as an independent sovereign, carrying into certain accomplishment the purposes He has formed, and fulfilling them in His own way and at His own time.

2. Another property of the Divine administration is its perfect rectitude and purity: The Lord is righteous in all His ways, and holy in all His works.

3. The dispensations of Providence in this world are all subservient to the enlargement of the glorious Redeemers kingdom in the world.

Lessons:

1. Doth the Lord God Omnipotent reign? and are you the subjects of His providential kingdom? Then be it your care to think, and speak, and act, as becomes His creatures; as the dependent pensioners on His bounty, and as the dutiful subjects of His administration.

2. While praising the Lord God omnipotent for all the comforts of life you hitherto have enjoyed, entrust also to Him all your future interests; for He justly claims the right of imparting mercies in His own time and manner.

3. Is there a kingdom of grace on earth, as well as a kingdom of providence? Then be it your highest concern to know if you are the real subjects of this spiritual kingdom. (A. Bonar.)

The marriage of the Lamb is come.--

The marriage of the Lamb

I. The antecedents of this marriage. What will happen before the public marriage is celebrated?

1. One great event will be the destruction of the harlot church. Everything which sets up itself in opposition to the sacrifice of Christ is to be hurled down, and made to sink like a millstone in the flood.

2. Furthermore, in the immediate connection, we note that before the marriage of the Lamb there was a peculiar voice. Read the fifth verse: And a voice came. Where from? A voice came out of the throne. The Mediator, God-and-man in one person, was on the throne as a Lamb, and He announced the day of His own marriage. Who should do it but He?

3. The voice from the throne is a very remarkable one; for it shows how near akin the exalted Christ is to His people. He saith to all the redeemed, Praise our God, all ye His servants. In that glory He still owns His dear relationship, and in the midst of the Church He singeth praise unto God (Heb_2:11-12).

4. Next notice the response to this voice; for this also precedes the marriage. No sooner did that one august voice summon them to praise, than immediately I heard as it were the voice of a great multitude. He heard the mingled sound as of an innumerable host all joining in the song; for the redeemed of the Lord are not a few.

5. Observe that this tremendous volume of sound will be full of rejoicing and of devout homage. Let us be glad and rejoice, etc.

II. The marriage itself.

1. The marriage of the Lamb is the result of the eternal gift of the Father. Our Lord says, Thine they were, and Thou gavest them Me.

2. Next: this is the completion of the betrothal which took place with each of them in time. I shall not attempt elaborate distinctions; but as far as you and I were concerned, the Lord Jesus betrothed each one of us to Himself in righteousness, when first we believed on Him. Then He took us to be His, and gave Himself to be ours, so that we could sing, My beloved is mine, and I am His. This was the essence of the marriage.

3. The marriage day indicates the perfecting of the body of the Church. The Church is not perfected as yet. We read of that part of it which is in heaven, that they without us should not be made perfect.

4. I cannot tell you all it means, but certainly this marriage signifies that all who have believed in Him shall then enter into a bliss which shall never end; a bliss which no fear approacheth, or doubt becloudeth.

III. The character under which the bridegroom appears is that of the lamb. The marriage of the Lamb is come.

1. It must be so, because our Saviour was the Lamb in the eternal covenant; when this whole matter was planned, arranged, and settled by the foresight and decree of eternity.

2. It was next as the Lamb that He loved us and proved His love. He did not give us words of love merely when He came from heaven to earth; but He proceeded to deeds of truest affection. The supreme proof of His love was that He was led as a lamb to the slaughter.

3. Love in marriage must be on both sides, and it is as the Lamb that we first came to love Him. I had no love to Christ, how could I have, till I saw His wounds and blood? This is the great heart-winning doctrine. Christ loves us as the Lamb, and we love Him as the Lamb.

4. Further, marriage is the most perfect union. Surely, it is as the Lamb that Jesus is most closely joined to His people. Our Lord came very close to us when He took our nature, for thus He became bone of our bone, and flesh of our flesh.

5. We never feel so one with Jesus as when we see Him as the Lamb.

IV. The preparedness of the bride: His wife hath made herself ready. Up till now the Church has always been spoken of as His bride, now she is His wife--that is a deeper, dearer, more-matured word than bride: His wife hath made herself ready. The Church has now come to the fulness of her joy, and has taken possession of her status and dower as His wife. What does it mean--hath made herself ready?

1. It signifies, first, that she willingly and of her own accord comes to her Lord, to be His, and to be with Him for ever. This she does with all her heart: she hath made herself ready. She does not enter into this engagement with reluctance.

2. Does it not mean that she has put away from herself all evil, and all connection with the corruptions of the harlot church has been destroyed? She has struggled against error, she has fought against infidelity, and both have been put down by her holy watchfulness and earnest testimony; and so she is ready for her Lord.

3. Does it not also mean that in the great day of the consummation the Church will be one? Alas, for the divisions among us!

4. Notice what the preparation was. It is described in the eighth verse: To her was granted. I will go no further. Whatever preparation it was that she made, in whatever apparel she was arrayed, it was granted to her. When we shall be united to Jesus, the ever blessed Lamb, in endless wedlock, all our fitness to be there will be ours by free grant. Look at the apparel of the wife, To her was granted that she should be arrayed in fine linen, clean and white. How simple her raiment! Only fine linen, clean and white! The more simple our worship, the better. (C. H. Spurgeon.)

The bride of Christ

I. The churchs final blessedness is found in an indissoluble union with Christ.

II. For this the church is prepared by sanctity and fidelity.

III. The ultimate blessedness of the saints is the occasion of joy to all. Blessed are they that are bidden to the marriage supper of the Lamb. (R. Green.)

.

The righteousness of saints.--

Saintly ideals

A very slight acquaintance with the lives of those who may most truly be called saints will satisfy us that they are not all cast in one mould. On the contrary, they are characterised by an almost infinite variety, diversity, and even contrariety of form. But beneath all this contrariety, diversity, and variety, there may be traced a fundamental unity, a substantial identity. Features and form are endlessly different; the spirit is one. I do not speak now of the mere surroundings and outward circumstances of a life. Riches and poverty, solitude and society, sickness and health, all may be said to come alike to it; inasmuch as it is independent of all, and can turn all to good account. We may represent human life, the life of each one of us, to ourselves, as a series of concentric circles, circle within circle, all having the same centre, and that centre being the I, the soul, the spirit, the will, the very substance of our human personality, call it by what name we will. What we describe as the circumstances of our lives will be represented by the outermost of these concentric circles. But we may pass inwards from one to another on our way to the centre of all, and still find endless variety and diversity, and yet the saintly life still. Thus we will take what is certainly much nearer to the centre than the circle already described, which was that of outward circumstance and surrounding. We will take the circle of ritual and worship, which, you will all agree, touches the soul much more nearly than the outward form or fashion of our lives does or can do. Let our thoughts range back over the history of this our own beloved place of worship. What changes and varieties of ritual has it not witnessed in the course of the many centuries that have elapsed between its first conversion from a pagan temple into a Christian Church, and the present moment! Each generation in turn has worshipped here after its own fashion, now with Roman splendour, and now with Puritan simplicity. Better the coldest, barest, ugliest ritual, with spiritual edification, than the costliest and most beautiful and most ornate, without. We pass yet again within--nearer and nearest to the innermost circle and centre of all. We take the circle of religious opinion, of doctrine and dogma; which is indeed the very vesture of the soul. For our intellectual beliefs, our modes of thought upon religious questions--what are they but the garment, as it were, and most immediate environment of the soul; an environment, which acts upon the soul, and upon which the soul reacts, at once moulding and moulded? The saintly life, therefore, cannot but be deeply affected by this intellectual environment; and, according to the nature of that environment, accordingly, to a great extent, will that life be conceived of and lived. Yet, even in this nearest circle of all, it is astonishing to note the amount of possible variety and diversity that is consistent with that fundamental unity and substantial identity of which we have still to speak. To stereotype thought is to kill it; to stereotype religious thought is to destroy its fructifying, generating, or regenerating power. The word of God, if it is to be spoken with power, must be spoken under the influences, and according to the intellectual, as well as the moral and spiritual, necessities of the day in which it is spoken. To borrow our modes of thought and speech from the repertory of a past generation however excellent, or from teachers however devout and learned in their day, is to be, at the best, but as a scribe half instructed unto the kingdom of God. For our Saviour said: Every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old. We pass through all these circles, which, even to the last, are still external, to that innermost circle which is the centre of all. What is that inner fundamental unity, that substantial identity, of which we are in search, and which constitutes the veritable communion of saints; the true, everlasting bond of fellowship between Gods elect, past, present, and to come, here and hereafter? The answer is not far to seek: but an example will be better than any definition. I see nothing else in the world that can yield any satisfaction besides living to God, pleasing Him, and doing His whole will: such is the dying confession of Brainerd. Wish always, and pray, that the will of God may be wholly fulfilled in thee: so writes the devout a Kempis. And we might multiply such statements from the lips and pens of the saints of one generation after another, almost without number--whatever their intellectual creed, and what men call their Denomination. But why spend time on the testimony of those, who are, after all, but the satellites of the Sun of Righteousness? Listen to the language of Him, who is the King of Saints, the faithful and true Witness: My meat is to do the will of Him that sent Me, and to finish His work. Whosoever shall do the will of My Father which is in heaven, the same is My brother, and sister, and mother. Saints we already are--we all of us are--in name, by title and profession, according to the Scripture meaning of the word saints, that is, persons consecrated or dedicated to God. Saints we are by title; but woe to us, if we rest content with being mere titular saints! To the outward consecration must be added the inward sanctification, which converts the name into a reality; the righteousness of saints--the saintly life. We see now very clearly in what that life or righteousness consists; that it consists, above everything else, in devotion to the will of God, in the reconciliation of our wills to His holy and blessed Will, alike in action and in suffering, in joy and in sorrow. Here is the root of the matter. And this root has such marvellous virtue in it, that it will grove and flourish and bear fruit in any soil of circumstance, of ritual, of religious opinion. But if it is to do this it must be cultivated with all diligence, by watching, by striving, by praying--by incessant struggles against the snares and temptations and enticements of the world, the flesh, and the devil--by repeated efforts after self-mastery and self-renunciation--in a word, by earnest imitation of Christ in the power of the Spirit of Christ. (Canon D. J. Vaughan.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Rev 19:1-3. And after these things — After this affecting representation of the certain destruction of Babylon, as the seat of the antichristian kingdom; I heard a great voice of much people in heaven — A great chorus, who, with united voices, began to praise God on the occasion, saying, Alleluia — That is, Praise ye Jehovah, or, He that is, and was, and is to come; a title which, of all others, is the most peculiar to the everlasting God. Salvation, glory, honour, and power be ascribed unto the Lord our God — To whom only they belong. The salvation spoken of is opposed to the destruction which the great whore had brought upon the earth: his power and his glory appear from the judgment executed on her, and from the setting up of his kingdom to endure through all ages. For true and righteous are his judgments — His judgments show him to be righteous, true, and faithful; for he hath judged the great whore — His punishment of mystical Babylon, for her pride, superstition, and idolatry, declares his righteousness; and his truth and faithfulness to his promises are illustriously manifested in his avenging the blood of his servants on her, who so cruelly put them to death for their faith in his word and constancy in his religion. And again they said, Alleluia — With their hearts inflamed with gratitude and joy. And her smoke rose up — Αναβαινει, rises up, for they seem to be the words of the same heavenly chorus which praised in the preceding language. As if they had said, Let our God be glorified, who in this last judgment hath put an end to this persecuting power for ever. It shall not henceforth, as formerly, rise up again to afflict his saints. This city shall lie waste from generation to generation, never to be restored. Mr. Daubuz observes: “The two alleluias in this part of the hymn correspond to the messages of the two angels, one of which proclaims the fall of Babylon, and the other shows its destruction to be perpetual.” The expression, her smoke rose up, &c., intimated that Rome should be made as signal a monument of divine vengeance as Sodom and Gomorrah had been. It is taken from Isa 34:9-10, where by Edom the Jews understand Rome; and in the genuine editions of the Chaldee paraphrase it is, And the rivers of Rome shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch: — it shall not be quenched night nor day: the smoke shall go up for ever. And this tradition of the rabbins may receive some confirmation from this verse. Indeed, such an event must appear the more probable, when we consider that the adjacent countries are known to be of a sulphurous and bituminous soil: and that even at Rome there have been eruptions of subterraneous fire, which have consumed several buildings, according to Dion, (lib. 66.,) on one occasion, even a considerable part of Rome; so that the fuel seems to be prepared, and to wait only for the breath of the Lord to kindle it.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Christ and His Armies conquer the Beast and his Prophet

The harlot city having been destroyed, the marriage of the Lamb with the glorified Church is announced. But before this can take place, the other enemies of the Lamb must be overcome, and St. John sees in a vision the overthrow of the beast and of the false prophet.

1-4. The great multitude of the saints in heaven (see on Rev_1:10) praises God (Rev_19:1) because the wicked city, which corrupted the earth, and shed the blood of God's servants, is judged (Rev_19:2.). The living creatures and the elders join in the worship and praise (Rev_19:4).

1. Alleluia] RV 'Hallelujah,' lit. 'praise ye the Lord.' The word, which occurs only here in the NT., is common in the Psalms.

5-10. A voice calls on all God's servants to praise Him (Rev_19:5). In response, a vast hymn of praise from Christ, the living creatures, and the saints (see on Rev_1:10) is heard, announcing the marriage of the Lamb (Rev_19:6.). In this way, as so often, the writer brings forward a new thought, which is to be developed later (see on Rev_21:1.). The bride, the New Jerusalem, is to be arrayed in the pure linen of righteous acts, in contrast to the harlot's red garment of sin: cp. Rev_18:5; (Rev_19:8). The herald angel declares the blessedness of those who are called (RV 'bidden') to the marriage supper: cp. Rev_3:20; Rev_17:14; Mat_22:3. Luk_14:15; (Rev_19:9). Of course, except in idea, 'the bride' and those 'called,' i.e. the Church and its members, are identical. Filled with wonder and joy, St. John falls down to worship the angel: cp. Rev_22:8. But the angel checks him, saying that worship is for God alone (cp. Col_2:18), and that the fact that the testimony of Jesus, i.e. probably the Revelation made by Jesus, is ministered both by the angel and by Christian prophets and saints, is a sign that they are fellow-servants (Rev_19:10).

5. Out of] RV 'forth from.' The voice does not seem to be God's. Perhaps it is the throne which speaks: see on Rev_16:7.; Servants, and ye] RV 'servants, ye.'

8. Be arrayed] RV 'array herself.' Clean and white] RV 'bright and pure.' Righteousness] RV 'righteous acts.' These 'righteous acts' are not the cause of salvation, but its consequence.

10. For the testimony, etc.] probably a comment made by St. John. Spirit of prophecy] i.e. the inspiring force of all prophecy.

11-16. Before the fulfilment of the marriage, the Lamb's enemies must be overcome. Christ comes forth as a warrior (cp. Psa_45:3.), riding the white horse of victory. His crowns show Him to be King of kings: cp. Rev_19:16. He alone knows His name, i.e. He is greater than any one can say or understand: cp. Rev_2:17; Rev_3:12; Mat_11:27. Yet, as coming forth from the Father, He is called the Word of God (cp. John 1, 1 John 1); and when He conquers and rules the nations He is called King of kings and Lord of lords: cp. Rev_17:14. His garments are sprinkled with blood, i.e. His enemies perish before Him: cp. Isa_63:1. (Rev_19:11-13). The heavenly hosts of angels (cp. 1Ki_22:19) follow Him, but no blood is on their garments, for He alone overcomes the enemies, cp. Rev_19:21 (Rev_19:14), which He does by the word of His mouth: cp. Rev_1:16; Rev_2:12; Isa_11:4; Joh_12:48; Heb_4:12, He treads God's enemies in the winepress of God's anger (a change of figure): cp. Rev_14:19.; Isa_63:3; (Rev_19:15).

11. Heaven] RV 'the heaven,' i.e. the sky.

White horse] cp. Rev_6:2.

12. Crowns] RV 'diadems.'

13. Dipped in] RV 'sprinkled with.'

14. Clean] RV 'pure.'

15. Rule] cp. Rev_2:27; Rev_12:5; Psa_2:9. Fierceness and wrath] RV 'fierceness of the wrath.'

17f. The greatness of the coming victory is foretold by a cry to birds of prey to eat the flesh of the slain: cp. Eze_39:17.

17. In the sun] i.e. in mid heaven; a central station to call to the vultures. Fowls] RV 'birds.' The supper, etc.] RV 'the great supper of God,' i.e. the supper which God has prepared.

19-21. The persecuting empire gathers all its forces to overcome Christ, cp. Rev_16:14, Rev_16:16 note, Rev_17:12. (Rev_19:19), but is itself overcome, together with the Asian Emperor-worship, figured by the beast and the false prophet or second beast: cp. Rev_13:11. note, Rev_16:13. Both empire and Emperor-worship are cast into the lake of fire (Rev_19:20). The 'lake of fire' (cp. Rev_20:10, Rev_20:14-15; Rev_21:8) is Gehenna, cp. Mat_18:9; (RM) Mar_9:43; (RM), etc., i.e. 'the valley of Hinnom.' This is a valley outside Jerusalem, and was the place of idolatrous sacrifices to Molech: cp. 2Ki_16:3; 2Ki_21:6; Jer_7:31.; Jer_19:11. It came to be regarded as a figure of the place of punishment of the wicked: cp. Isa_66:24; Isaiah 2; Es 7:36. Mat_5:29; (RM) Mat_10:28; (RM): see HDB. Evidently the casting of empire and idolatry into such a place can only be a figure for the complete destruction of the persecuting and wicked systems. The 'rest' (RV), i.e. the kings of the earth and their armies, were killed with the sword of Christ's mouth (Rev_19:21). The distinction between their fate and that of the two beasts appears to have been made, partly because destruction by the lake of fire could not be the end of any human being before the Judgment, partly because the slaughter is symbolical. Christ overcomes men who are His enemies, in one way by strengthening His people to endure their assaults, in another way by converting them. But it is not so much individuals who are spoken of here, as the systems and principles of evil which succeeding generations of individuals nourish and carry out. It is those systems and principles which are conquered by Christ. The weapons which they turn against Him and His people are persecution, 'the lust of the flesh, the lust of the eye, and the pride of life,' the spirit of materialism, etc. This spirit of the world is conquered by the preaching of the gospel of Christ, and by the Spirit of Christ in the hearts of men. This is the battle of Har-Magedon.

20. Miracles] RV 'the signs,' i.e. those spoken of in Rev_13:14., where see notes.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

5. Song of triumph over the destruction of the harlot, (Rev_19:1-5;) and the coming of the pure bride, (Rev_19:6-10;) Rev_19:1-10.

1. And after these things—We are carefully to note here, as at Rev_18:1, these explicit declarations of consecutiveness. The jubilations of this coming paragraph are not to be confused with those of the last chapter, which are closed. The last chapter celebrates the overthrow of the city; this paragraph the destruction of the great whore. Hence we must not (as Dusterdieck) literally identify the harlot with secular and material Rome upon the Tiber.

Much people—Much multitude of saints and angels.

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

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

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

FINAL VICTORY OF THE LAMB

CRITICAL AND EXEGETICAL NOTES

THE time now draws near for the final termination of the conflict. The irrevocable doom has been pronounced. But before the final consummation there is, as usual, a relief passage We have the song of victory sung in anticipation. These relief passages of this book the writer designed to cheer the spirits of the suffering and persecuted saints, and for their sake the book was written. The contents of the Rev_19:1-10 of this chapter may be thus divided:

1. All the inhabitants of the heavenly world join in a song of holy thanksgiving, in view of the coming vindication of the Divine honour.

2. A voice from the throne requires renewed praise, which is shouted.

3. The glorious prospect of suffering martyrs is disclosed. Then St. John falls at the feet of the angel-interpreter, who refuses homage which is due only to Him who is Lord and Master of them both.

Rev_19:2. Simcox gives a sentence from the book of Enoch, 47:4, in which a similar joy in God’s judgments is expressed. “Then were the hearts of the saints full of joy, because the number of righteousness was arrived, the supplications of the saints heard, and the blood of the righteous appreciated by the Lord of Spirits.” In the second portion of the chapter there is again a threefold division.

1. The appearance of the Great Captain of Salvation, with His hosts around Him, from the heavenly world (Rev_19:11-16). The Son of God Himself undertakes to lead the final battle.

2. The proclamation made to the ravenous beasts and birds to come and glut themselves with the slaughtered (Rev_19:17-18).

3. The final overthrow and excision of the beast, the false prophet, and their army (Rev_19:19-21). Note that the victory is gained by purely spiritual means. Probably the confederacy of the powers of the world, under the leadership of Antichrist, will be primarily intellectual and spiritual.

MAIN HOMILETICS OF THE PARAGRAPH.—Rev_19:1-21

The Vision of the “Word of God.”—Are we to see in the victorious apparition of the Christ, described in chap. 19, an event purely spiritual, or a visible phenomenon? Jesus compares it to the lightning which shines instantaneously from the one end of heaven to the other (Luk_17:24). The latter view is the only one compatible with this expression. On the other hand, it follows from His use of this image that Jesus had no thought of a permanent and visible abode of His glorified Person on the earth, whether at Jerusalem or elsewhere, as the millenarians in all ages have thought. The Parousia will be, on the contrary, like the stroke of the red-hot rod, which is to startle mankind, absorbed in fleshly living, and to prepare the way for the mighty reaction whence the plenitude of the spiritual blessings of the millennium is to proceed. Living in a higher sphere, but near at hand, the faithful, who will have been glorified at the advent of the Lord, will be in communion with the early Christendom, just as the Risen Christ was in communion with His disciples until the ascension. This will be the time of the complete development of spiritual worship and of Christian civilisation, in which, as in the Middle Ages, but under the effects of the shining forth of a more intense and pure light, science, art, industry, commerce, will lend their resources to the Christian spirit to enable it to incarnate itself completely in the life of man. Then will be fulfilled the image of the leaven which leaveneth the whole lump. The number “a thousand,” is symbolical, like all numbers in the Apocalypse. It represents a complete development which nothing external to itself will interfere with or abridge—an era which shall expand itself at ease in the latter days of history. It does not seem to us that the apocalyptic vision of the reign of a thousand years contains a single feature which overpasses the conception of which we have just sketched the outline. It is that perfect state of things which Ezekiel had already described in the last nine chapters of his prophecy, under the image of an ideal temple.—F. Godet, D.D.

SUGGESTIVE NOTES AND SERMON SKETCHES

Rev_19:12. The Crowned Christ.—This was a symbolic revelation of the extent and variety of the kingdoms over which Christ rules.

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

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

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

Many Crowns.—We have all heard of uncrowned kings; but the term is a misnomer. St. John’s surpasses all thoughts of one crown for earth’s victor-kings.

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

II. The crown of the conquest of sorrow.—He revealed the Fatherhood of God. Holy compensation, the Father’s house. “Let not your heart be troubled.”

III. The crown of the conquest of suffering.

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

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

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

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

Rev_19:1 to Rev_20:10

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

Rev_19:1-16

1. The Harlot and the Bride (Rev_19:1-10)

1And [om. And]1 After these things I heard [ins. as]2 a great voice of much people, [a great throng (ὄχλου πολλοῦ)] in [ins. the] heaven, saying,3 Alleluia [Hallelujah]; [ins. The] salvation, and [ins. the] glory, and honour [om. and honour],4 and2[ins. the] power, unto the Lord [om. unto the Lord—ins. of] our God: For true and righteous [just] are his judgments; for he hath [om. hath] judged the great whore [harlot], which did corrupt [that corrupted] the earth with her fornication, and3hath [om. hath—ins. he] avenged the blood of his servants at her hand. And again [a second time] they said, Alleluia [Hallelujah]. And her smoke rose up4[ascendeth] for ever and ever [into the ages of the ages]. And the four and twenty [twenty-four] elders and the four beasts [living-beings] fell down and worshipped God that sat [who sitteth] on the throne, saying, Amen; Alleluia [Hallelujah].5And a voice came out of [or forth from]5 the throne, saying, Praise [Give praise to] our God,6 all ye [om. ye] his servants, and ye [om. and ye7—ins. those] that fear him,both [om. both—ins. the] small and [ins. the] great. 6And I heard as it were [om. it were] the [a] voice of a great multitude [throng], and as the [a] voice of many waters, and as the [a] voice of mighty [strong] thunderings [thunders], saying,8 Alleluia [Hallelujah]: for the Lord [ins. our] God omnipotent [om. omnipotent—ins. the All-ruler]reigneth [(ἐβασίλευσεν)—hath assumed the Kingdom]9. 7Let us be glad and rejoice [exult] and [or ins. we will]10 give honour [the glory] to him: for the marriage of the Lamb is come [came], and his wife hath made [om. hath made—ins. prepared]herself ready [om. ready]. 8And to her was granted [given] that she should be arrayed [array herself] in fine linen, clean [bright]11 and [and]11 white [pure]Revelation 11 : for the fine linen is the righteousness [righteousnesses (τὰ δικαιώματα)] of [ins. the]saints. 9And he saith unto me, Write, Blessed are they which [who] are called unto the marriage [om. marriage] supper [ins. of the marriage] of the Lamb. Andhe saith unto me, These are the12 true sayings [words] of God. 10And I fell at [before] his feet to worship him. And he said [saith] unto me, See thou do it [om. See thou do it—ins. Take heed] not: I am thy [om. thy—ins. a] fellow servant[ins. of thee], [om.,] and of thy brethren that have the testimony [witness] of Jesus: worship God: for the testimony [witness] of Jesus is the spirit of [ins. the] prophecy.

2. The Bridegroom as the Warrior-Prince, prepared to do battle with the Beast. (Rev_19:11-16).

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

EXEGETICAL AND CRITICAL

SYNOPTICAL VIEW

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

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

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

How universal and unceasing is the triumph of all good spirits over the fall of Great Babylon! The hosts in Heaven cry, with the unanimity of one voice: Hallelujah! Their rejoicing has reference, above all, to the fact that the glory of God, which had been increasingly obscured by all idolatry, in minorem dei gloriam, is completely restored. Before, at the establishment of the invisible Church in the Heaven of the spirit, the heavenly voice proclaimed: Now is come [ἐγένετο] the salvation, and the power, and the Kingdom of our God, and the authority of His Christ (Rev_12:10). Now, however, glory supervenes to these; the Kingdom of δόξα is on the point of appearing (Rev_19:1). Out of the darkness of God’s essence-conformed (veritable) and righteous judgments upon the great Harlot, bursts forth the radiance of His glory. The judgment is a double judgment, as a recompense of the great double sin of the Harlot in corrupting the earth with her fornication, i. e., idolatry, and persecuting and slaying the servants of God; on the one hand, it is a judgment of unmasking, and on the other, it is a judgment of avengement of blood. The decisive character of the heavenly sentence is once more expressed in a repeated Hallelujah, based especially upon the fact that the smoke from the burning of Babylon ascends into the æons of the æons. She shall never arise from her ashes. In conjunction with, the song of praise of the heavenly hosts, the twenty-four Elders and the four Living-beings utter, worshipping, the Hallelujah, together with an Amen. The four Living-beings are especially called upon to say Amen (see Rev_5:14), because they have been the single factors who have brought about the final result of the judgment, or because the fallen Church was thoroughly at variance with each of these ground-forms of the Divine rule: with ideality (the eagle), humanity (the human image), with alacrity in sacrifice and suffering (the bullock), and with true moral bravery (the lion). Heaven has spoken, but God’s servants on earth apparently still forbear to utter their sentiments in regard to the fall of Babylon. In face of the kings of the earth, the merchants or mighty men, the international lords of the sea, who are all still lamenting over Babylon—aye, in view of reminiscences of the apparent holiness, the former merits and proud security of Babylon through many centuries, the servants of God, and the truly pious in general, have become reticent and silent. Therefore must a voice from the throne of God issue the command: Give praise to our God, all His servants [Lange: and] those (in general) that fear Him, the small and the great. For besides believers, the Seer recognizes fearers of God, not only great ones, but also little ones. With this, a storm of praise is loosed on earth also: a voice of a great throng—partly, a voice of many waters or peoples; partly, a voice of strong thunders or prophetic geniuses—repeats the heavenly Hallelujah. But these loosed tongues still seem timidly to pass by the name of the Harlot—and this so much the more since it is the world of the ten horns and the Beast which has destroyed Babylon; they fasten immediately upon the glorious positive result: “For the Lord our God, the All-Ruler, hath assumed the Kingdom.” Thus, not the dominion of Christ merely, but the dominion of the Almighty, in the general acceptation of the term, has been obscured by the pseudo-kingdom of Babylon. Let us be glad and exult, say the pious on earth, and we will give to Him the glory which was so long alienated from Him. And they speak not of foreign things when they introduce the Woman, the Bride of Christ—who, like a Cinderella, if we may venture to make the comparison, has so long been retired from sight and sound—into the field of view, with the announcement: The Marriage of the Lamb is come, and His Wife hath prepared herself.

And now the Seer himself takes up the story, speaking first concerning the Woman, and then, in obedience to an angelic voice, concerning her imminent marriage-feast. The appearance of the Woman forms a highly edifying contrast to the appearance of the Harlot. The latter had decked herself with purple and scarlet, and loaded herself with gold and jewels; to the former it is given by God to array herself in the right adornment, and her vesture is snow-white, shining linen, a byssus-robe. The material of her dress, the Seer adds in explanation of its brilliancy and purity, are the δικαιώματα of the saints, their final, eschatological judicial acquittals (Mat_25:34 sqq.) which are grounded upon the principial justification (Rom_5:1), upon the δικαίωμα of Christ, in the most manifold forms of a now manifestly appearing righteousness of life. For this cause, the Marriage can now begin. The herald of it is an Angel whom the Seer marks, without further explanation, as one already brought upon the scene of action: And he saith unto me. A lack of precision in form which reminds us of similar instances in the Gospel of John. What Angel is meant? This question has been variously answered. Since the reference here is to a personal, and not a symbolical Angel, we do not, with Düsterdieck and others, go back to Rev_17:1, as it is one of the seven Angels of the Vials of Anger who there speaks; nor do we think that the Angel of Rev_18:1 is referred to; but we hold that the reference is to the Angel who, according to Rev_18:21, executed the judgment by a symbolical act, because we here find ourselves in the sphere of the return of Christ, Who is to be surrounded by personal Angels, and also by glorified believers.20 And such an one [a glorified believer] John here sees in the form of an Angel, according to Rev_19:10; the other world begins to grow visible, in spiritual shapes, in this world. Again is the Seer commanded to write a grand and inviting word of revelation concerning the blessedness of proved believers, as in Rev_14:13. Write: Blessed are they who are called unto the supper of the Marriage of the Lamb. The great beatitude is strengthened by the addition: These are the true (veritable, based deep within the kernel of life) words of God.

John describes the impression which the sublime Gospel of the blessedness of the guests at the imminent Marriage has made upon him: I fell before his feet to worship him. The Seer cannot have erred in his inclination to worship, but he made a mistake in the object of his adoration. It did not seem possible for any but Christ to utter so, confident a declaration of so speedy a blessedness. And the Seer was not mistaken in his feeling that the Lord was near. That nearness, however, was announced by a celestial herald; the dividing wall between the hither and the further world [Diesseits und Jenseits] is beginning to fall. The herald of the Marriage reveals himself to the Seer as a glorified saint in angelic form. Take heed not, might be said by an Angel. And so might, I am thy fellow-servant. But the words, I am one of thy brethren who have the witness of Jesus [the true rendering is: I am a fellow-servant of thee and of thy brethren that have the witness of Jesus. See the text, Rev_19:10.—E. R. C.], could not suitably be uttered by a real Angel in the literal sense of the term. Worship God. This, certainly, is a didactical reprimand and exhortation which is calculated for millions of men; but in the case of John, the words must have reference to something especially calling for worship. And this something is expressed in the words, for the witness of Jesus is the spirit of the prophecy. It might, indeed, likewise be said, The spirit of prophecy witnesses of Jesus; but still something particularly worthy of adoration is here expressed in the idea: The witness of and concerning Jesus in His saints is the spirit of prophecy, which is sure of the imminent Marriage. Living, practical Christianity is prophecy from beginning to end. As a witness concerning Jesus, therefore, the Angel is the bearer of, and voucher for, the glorious promise. Worship God Who has put the certainty of the most glorious future into the kernel of the life of faith.

Did John perhaps think that Peter, his fellow-servant and one of his brethren of the witness of Jesus, would re-appear as the forerunner of the Parousia of the Lord, to execute judgment upon Great Babylon? However this may be, the conversation of the Angel with John is followed by the Parousia itself. We must of course take it for granted that a period intervenes between the judgment upon the Harlot and the judgment upon the Beast—the period of the troubled and waiting Church, the hour of heaviness, depicted Rev_13:15-17. But in the prophetic perspective, the period vanishes, as, Matthew 24., the period between the destruction of Jerusalem and the end of the world; the second judgment follows quickly after the first.

John sees the Heaven opened. Again the white horse appears, as in Revelation 6., now, however, no longer to dominate the course of the world, but to conclude it. The Rider has now, on the one hand, an open name, proved in the history of the world; whilst, on the other hand, the unnamableness of His personality, His mysterious essence, has attained full recognition.21 He is called Faithful and True (ἀληθινός), the purest consequence and the innermost kernel of world-history, in personal completion; He is, therefore, entirely the administrator of righteousness in the judgment which He has just executed, and in the war which. He is about to begin. With His righteousness corresponds His all-piercing glance; His eyes are as a flame of fire, illuminating the object to which He directs them; as this was formerly the case with regard to the fanatical Church at Thyatira (Rev_2:18), so it is now the case with regard to the whole world. Issuing from many victories, His head is adorned with many wreaths of victory or diadems, which, in accordance with the textual variation, may be accompanied by many names; but the full import of His essential name is known to Himself alone, in His blissful consciousness. For that which is true of every personality renewed by Christianity—that it has a mysterious, almost anonymous depth (Rev_2:17)—is true in the highest degree of the Crown of all human personalities. His garment, also, is of the color of blood, like that of the Babylonish woman; in His case, however, it is the pure blood-color, not offensively mixed with the hue of royalty; it is the color of His own blood, for He has not yet waged an external war with His foes—least of all, by means of an external sword—hence the sense is not the same as that of Isaiah 43., although the expression is similar, and the bearings of the two passages are kindred.22 One with this perfected glory of beauteous humanity, the adornment of self-sacrifice in love, is His mysterious Divine essence which the Church has sought fully to express by the name, The Logos of God. John was, doubtless, perfectly aware that He uttered a mystery of unfathomable depth when, in his Gospel, he called Christ the Logos. But now the great Bearer and Forbearer [Dulder] comes as a victorious King for judgment upon the world; He has waited sufficiently long to have destroyed every suspicion of passionate reaction [against His injuries]. The world has even accustomed itself to the thought that His crucial passion will never be completely reckoned for. The universal character of His passion and victory appears in His escort—a host of triumphant believers, seated, like Himself, on white horses, and clothed in white and shining linen [Byssus], the color of righteousness, like the Bride of Christ.23 His weapons of attack are three-fold: first, the two-edged sharp sword which goeth forth out of His mouth, and which is designed to smite the nations (the modern heathen) (Isa_11:4; 2Th_2:8; Heb_4:12; Rev_1:16). From the spiritual victory which He gains with this sword, the symbolism of the Seer distinguishes the fact that He will, secondly, shepherdize the heathen [nations] with an iron rod (Psalms 2). This, doubtless, refers to the dynamical, strict social government which Christianity will exercise from, the time of the Parousia of Christ. Again, in relation to Antichrist and his company, Christ will, thirdly, manifest Himself as the Treader of the wine-press Who will tread the press of the wine of the anger of the wrath (wrathful indignation) of God, the All-Ruler (Isa_63:1), i. e. execute the actual reprobationary judgment upon Antichristianity in the final catastrophe of the course of the world. It seems enigmatical that He should wear the Name, King of kings, and Lord of lords, on His vesture and on His thigh. The Name is, doubtless, to be apprehended as twice written, not as inscribed simply upon the girdle of the tucked-up garment (as Düsterdieck maintains). We understand this as intimating that the Seer desired doubly to express the idea that it is a small thing for Him to be King of kings; He wears this Name, not on His crown, not on His brow, but, as a passing decoration, upon His garment. In this place, however, it has deep significance, inasmuch as it is with the blood of His vesture that He has achieved His dominion over the kings of the earth. But why does He bear the name upon His thigh also? Because the generality of kings wear their names there, upon the hilt of the sword, as a title based, for the most part, upon the right of the sword; at least, it is thus with the titles of the ten kings, who are from the outset designated as democratic violence-kings. In view of all this, we regard the Name of Christ in this place as expressive of a declaration of war preparatory to the conflict which is now to begin.

[ABSTRACT OF VIEWS, ETC]

By the American Editor

[Elliott: Rev_19:1-4 are connected with the preceding section, and present the heavenly doxology over the fall of Babylon.

Rev_19:5-21 form the concluding portion of the inside-written (see foot-note, p. 281) prophecy of events under the Seventh Vial. The first part of this section contains a hymn of praise, uttered by all God’s servants, whose themes are the approaching establishment of Christ’s Kingdom and His marriage. (By the establishment of the Kingdom, he understands the introduction of the millennial era; by the Bride, the completed number of the saints of the old and present dispensations; by the righteousnesses of the saints, the badges of their justification; [by the marriage, the glorification of the risen saints with Christ?]). The latter part of the chapter describes the glorious personal appearing of Christ and the destruction of Antichrist; which events are subsequent to the utterance of the hymn, but precede the glorious events pre-celebrated therein.

Barnes: “This chapter, as well as the last, is an episode, delaying the final catastrophe, and describing more fully the effect of the destruction of the mystical Babylon.” It consists of four parts: I. A hymn of the heavenly hosts in view of this destruction, Rev_19:1-7. II. The marriage of the Lamb, Rev_19:8-9,—i. e. “the Church is now to triumph and rejoice as if in permanent union with her glorious Head and Lord.” III. The offered worship of the Seer and the rebuke, Rev_19:10. IV. The final conquest over the Beast, etc. “The general idea here is that these great Antichristian powers which had so long resisted the gospel.… would be subdued. The true religion would be as triumphant as if the Son of God should go forth as a warrior in His own might. This destruction … prepares the way for the millennial reign of the Son of God.”

Stuart: Rev_19:1-9, an episode (delaying the main action) of praise, thanksgiving, and anticipated completion of victory.

Rev_19:11-21, the final contest. (This author, in his concluding remarks on chaps. 13–19, writes: “That Nero is mainly characterized in 13, 16, 17, we cannot well doubt. But in chap. 13, when the beast out of the sea is first presented, he has seven heads, and each one of these is itself a king or emperor, Rev_17:10. Of course, the beast, generically considered, represents many kings, not merely one. Yet as the reigning emperor, for the time being, is the actual manifestation of the beast, or the actual development of it, so the word beast is applied, in the chapters named, mainly to Nero, then persecuting the Church. Insensibly almost.… this specific meaning appears to be dropped, and the more generic one to be employed again in chap. 18. sq. … That Nero’s fall was in the eye of the Apocalyptist here (chap. 16), I can hardly doubt. But this was not the end of the Church’s persecutions; although a respite of some twenty years or more was now given. Farther persecutions were to arise; and so, a continued war with the beast, and a still further destruction of great Babylon, are brought in the sequel to our view. … As soon as the writer dismisses the case of Nero from his consideration, he deals no longer with anything but generic representations. Persecutions will revive. The war will still be waged. At last the great Captain of Salvation will come forth, in all His power, and make an end of the long-protracted war. Then, and not till then, will the millennial day of glory dawn upon the Church.… In order to designate the final and certain overthrow of heathenism, as opposed to Christianity, the writer has chosen to represent the whole matter by the symbol of a great contest between the two parties.”)

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

Alford: Rev_19:1-10 form the concluding portion of the general section begun Rev_18:1, entitled, “The Destruction of Babylon;” Rev_19:1-8 present “the Church’s song of triumph at the destruction of Babylon; Rev_19:9 sets forth the Bride as the sum of the guests at the marriage feast. Rev_19:11 begins a general section extending through Rev_22:6, entitled “The End:” the subdivisions of this section are, (1) Rev_19:11-16, “the triumphal coming forth of the Lord (personal and visible) and His saints to victory; (2) Rev_19:17-21, the great defeat and destruction of the beast and false prophet and kings of the earth; (8) Rev_20:1-6, the binding of Satan and the millennial reign; (4) Rev_20:7-10, the great general judgment; (5) chs. Rev_21:1 to Rev_22:5, the vision of the new heavens and earth, and the glories of the new Jerusalem. (See also in loc.)

Lord: Rev_19:1-4, the hymn of the heavenly host on the destruction of Babylon. Rev_19:5-10, the Marriage of the Lamb, i. e. the literal resurrection of departed saints, and their exaltation to the thrones on which they are to serve Christ throughout their endless existence; (the guests, Rev_19:9, “are different persons from the raised and glorified Saints who are denoted by the Bride, and are doubtless the unglorified Saints on Earth”). Rev_19:11-21 describes “a personal and visible advent” of Christ, accompanied by the raised and glorified saints, and the subsequent destruction of all His civil, ecclesiastical and military enemies who are to be arrayed in organized and open hostility to him (see Abstracts under following sections).

Glasgow: Rev_19:1-10 show us what transpires among the Saints of God in immediate connection with Babylon’s fall; they present a vision of the events that are now begun to be developed in the Church and nation. By the “wife,” Rev_19:7, is to be understood the Church, not merely invisible, but visible; henceforward, she, as a whole, will be honorable and pure, acknowledging the sole supremacy of Christ, and altogether Scriptural in her doctrine, discipline and government; by the γάμος is to be understood the marriage festivities. Rev_19:11-16. The opening of the heaven took place only once, and at the beginning of the gospel age,—this scene takes us back to the beginning. In the first seal (Rev_4:2) Christ appears in His sacerdotal character—here is represented as going forth simultaneously in His office as King; the white horse in both appearances is identical and symbolizes the body of Christian teachers; the entire vision represents Him as going on to complete victory and supremacy.—E. R. C.]

EXPLANATIONS IN DETAIL

[Rev_19:1-8.] Earlier songs of praise may be found Rev_4:8; Rev_5:9; Rev_11:15; Rev_15:3; Rev_16:5. [“As each of the great events and judgments in this Book is celebrated by its song of praise in Heaven, so this also; but more solemnly and formally than the others, seeing that this is the great accomplishment of God’s judgment on the enemy of His Church.” (References as above.) Alford.—E. R. C.]

Rev_19:1. I heard as a great voice. It is, certainly, the voice of a great people, but it is also that of a heavenly people, and hence is to be compared with [as] the tumult of voices of an earthly multitude. This throng is to be symbolically defined in general as the heavenly Church of God, without further random conjecture concerning those from whom the praise proceeds. Hallelujah.—With this specific shout of joy, the song begins. It is thus from beginning to end a song of praise. In Heaven there is no regret for the fall of Babylon. “It is certainly not unintentional that just here, after the complete judgment upon the enemies of God and of His faithful ones has begun, we find the express Hallelujah, which does not appear any where else in the Apocalypse” (Footnote: “Nor is it found in all the rest of the New Testament).” Duest. A four-fold Hallelujah appears in the New Testament with reference to the fall of Babylon, and is found nowhere else! (for even the Hallelujah of Rev_19:6 has reference to the fall of Babylon). In the quaternary of the Hallelujah, Hengstenberg discovers God’s victory over the earth, “whose mark is four,” in opposition to which Düsterdieck judiciously remarks that it is not a victory over the earth, but one over the Harlot, that is being celebrated. The salvation.—Comp. Rev_7:10; Rev_12:10.

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

Rev_19:2. For true.—The reason assigned becomes more efficient and solemn when both ὅτι ’s are coördinated, in accordance with De Wette and others (see Rev_18:23; Rev_11:18).

Rev_19:3. And a second time, etc.—We cannot apprehend these words as forming an antistrophe to the foregoing, with De Wette, since a grander antiphone is formed between Rev_19:1; Rev_19:6. Hallelujah.—A Hallelujah based upon the fact that the smoke of Babylon ascends into the æons of the æons! This far surpasses modern sentimentalities. And her smoke, etc.—In Rev_18:9; Rev_18:18, the reference was to the uprising smoke in a historical sense; here the smoke takes a more æonic and metaphorical import, as Rev_14:11. [Into the ages of the ages.—“Another proof that the destruction of the mystical Babylon will be final, and that therefore Babylon cannot be heathen Rome.” Wordsworth.—E. R. C.]

Rev_19:4. And the twenty-four Elders and the four Living-beings fell down, etc.—The four Life-forms are set above the Elders; hence it is here, also, evident that they should not be regarded as types of creature-life. That as ground-forms of the Divine government in the world they, likewise, worship God, occasions no difficulty. The Amen corroborates the truth [Wahrhaftigkeit], the Hallelujah, the Divine authorship of the fact celebrated. [See foot-note †, p. 152, and Add. Note, p. 161 sq.—E. R. C.]

Rev_19:5. A voice came forth from the throne.—The first voice proceeded from the experience and conviction of the spirit-world; it I went from below upwards. The second song is the more developed Amen to the first; it is begun at the Throne of God, and proceeds from above downwards. The expression, Praise our God, gives the voice the appearance of issuing from the centre of the Church Triumphant; it is more natural, therefore, to think of the twenty-four Elders, with Düsterdieck, than to refer the voice to Christ, with Hengstenberg, or to the four Living-beings, with Bengel. Everywhere, however, where one voice is spoken of, stress is thereby laid upon the unison, the one spirit of a company; here it is that of the highest company, the one nearest to the Throne (comp. Rev_5:9). The αἰνεῖν τῷ θεῷ is the development of the foregoing Hebrew Hallelujah. See Düsterdieck. Comp. Psa_115:18; Psa_135:1.

Rev_19:6. As a voice, etc.—Quite unique is the harmony in the antithesis of many waters and strong thunders (see chapter Rev_1:15, Rev_14:2; Eze_1:24; Eze_43:2; Dan_10:6). The song of praise, now beginning, passes from the post-celebration of the judgment upon the Harlot to the pre-celebration of the marriage of the Bride. [“The triumphant song being ended, an epithalamium, or marriage-song, begins.” M. Henry.—E. R. C.] The central point of the song lies in the fact that the Lord our God hath taken to Himself [assumed24] the Kingdom, i. e., His Kingdom in the hearts of men25 (see Rev_11:17, where, however, the manifest appearing of kingly power in the general judgment is referred to). The Harlot deified herself and robbed God of His glory; the purity of the Bride, on the other hand, consists in the fact that she gives the glory altogether to God.

[The All-Ruler.—See additional comment on Rev_1:8, p. 93.—E. R. C.]

Rev_19:7. And we will give the glory to Him.—This is the fountain of the gladness and exultation, aye, it is the preparation for the marriage itself,—which preparation consists in the right fellowship of human souls, in their participation in a faith—ripening to sight—in the glory of God.

Saying (λέγοντες) [Rev_19:6].—This grammatical irregularity is based upon the Seer’s intention to give prominence to the individual nature of the song of praise, as founded upon subjective heart-truth. It is not merely the jubilation of a sympathetically excited crowd; that which the voice says as one voice, they all say singly likewise.

For the marriage of the Lamb came.—This is proleptical, according to De Wette, Hengstenberg and Düsterdieck. In the sense of the vision, however, the judgment upon Babylon, from the consummation of which the vision starts, coincides with the preparedness of the Bride, and the two items are not only preliminary conditions of, but also indices for, the beginning of the marriage.26 That the terms, the marriage and the supper, of the marriage, although distinct in themselves, coincide in point of time, should be understood as a matter of course. Züllig, in contradistinguishing the millennial Kingdom from the marriage, as a fore-feast of the Messianic marriage, overlooks the fact that even in the Parables of the Lord His Parousia is designated as the beginning of the marriage. The spiritual marriage is characterized by the moment when the ideal Christian view and the outward appearance coincide in perfect oneness. Hence the first appearance of Christ was the fore-celebration of the marriage (Mat_9:15). It is taking a contracted view of this marriage, the idea of which runs through the whole of Sacred Writ (Song of Sol., Isaiah, Ezekiel, Hosea, etc.), to understand thereby, “the coming Lord’s distribution of the eternal reward of grace to His faithful ones, who then enter, with Him, into the full glory of the heavenly life” [Düsterdieck]. Three elements, above all things, pertain to the constitution of the idea. First, the personal relation between the Lord and His people. Secondly, perfect oneness on the part of His people. Thirdly, their receptivity, conditioned by homogeneousness. Hence it is also evident that the marriage must be blessedness, in the reciprocal operation of a spiritual fellowship of love. And His Wife.—The Bride—after the espousal, His Wife (Mat_1:20; comp. Gen_29:21). Prepared herself.—That is, adorned herself in a spiritual sense. In active self-appointment, as a free Church, that has attained its majority, she has prepared herself; nevertheless, the material of her readiness is given to her by the grace of God. According to The Shepherd of Hermas, the Church, in the form of a woman, undergoes a process of development which is directly opposed to nature. From an aged matron, she is transformed more and more into a youthful appearance. In the end, therefore, when she is free from all spots and wrinkles, she is the perfected Bride of the Lord (Eph_5:27).

[Additional Note on the Marriage.—Alford most strangely comments in loc.: “This figure of a marriage between the Lord and His people is too frequent and familiar to need explanation.” Rather, for the very reason assigned, should an explanation be given. Matters most frequent in the Scriptures are matters most important; and those most familiar are often, because of their very familiarity, least studied, and therefore least understood. There are few phrases more frequently on the lips of Christians than “The marriage supper of the Lamb,” and it is probable that there are few utterances with which less definite ideas are connected. At first glance, the most natural hypothesis is, that the reference in this verse is to the manifestation of the New Jerusalem, Rev_21:2. This reference, however, necessitates one of two subordinate hypotheses,—either (1) that the visions of chs. 21, 22. are merely supplementary; that they do not refer to events to occur after the millennium, but are descriptive of some event mentioned Rev_19:11 to Rev_20:15; or (2) that the song of triumph now under consideration had respect, not to the immediate, but to the entire future. The former of these hypotheses seems to be forbidden by the phraseology of the chapter mentioned, which manifestly contemplates a new order of things (a new Heaven and new earth), in which there shall be neither sin nor death (see Excursus on the New Jerusalem, pp. 389 sqq.); the latter is hardly admissible in view of the language of the Song, the marriage is come (ἦλθεν)—something in the present, or the immediate future seems to be contemplated; we can hardly suppose that a space of at least a thousand years should be grasped by such an expression. The foregoing considerations lead us to seek for something in the events represented as immediately following the Song as the event contemplated therein, and this the writer thinks is found Rev_20:4-6. Whether the first resurrection mentioned in that passage be literal or spiritual (i. e., whether it be a literal resurrection of departed saints, or a more complete deliverance of living saints from the power of sin), it is undeniable that the entire description contemplates the Church as brought into a new condition—a condition of higher spiritual adornment and of closer relation to Christ—one therefore that may be appropriately figured as her marriage to Christ. It is proper here to remark that the writer regards (1) the resurrection as literal, (2) the Bride as the whole body of the saints (the quick and the dead), at the Second Advent of the Lord, and (3) the marriage as the union of this body with a personally present Christ in glory and government (i. e., as the establishment of the Basileia). As to the truth of the first of these hypotheses, see the Excursus on The First Resurrection, p. 352. The second and third hypotheses best satisfy the elements of the marriage relation so beautifully and justly set forth by Lange in the immediately preceding comment; and they are also in perfect consistency with the normal interpretation of Rev_20:4-6, and of the whole body of Apocalyptic teaching. It should here be distinctly noted, however, that these hypotheses require that the number of those entering into the constitution of the Bride or the New Jerusalem (their identity is admitted) should be complete at the first resurrection, and consequently that the vision of Rev_21:1-2 should refer, not to the marriage, but to a new manifestation of the Bride. For a discussion of this portion of the subject, see the Excursus on the New Jerusalem.—E. R. C.]

Rev_19:8. And to her was given.—Her adornment is simply pure and beautiful [cultus gravis ut matronæ, non pompaticus, qualis meretricis. Grot.). Byssus [fine linen] denotes the most precious of plain, unostentatious, yet elegant, material; a similar character attaches to its hue, as opposed to scarlet and purple. A species of contrast is, doubtless, indicated by καθαρός and λαμρός; the negative purity and positive glory of the hew life. For the fine linen [byssus], etc.—Even in describing the simple adornment of the Bride, the Seer is anxious to bring out the spiritual import of the same. The righteousnesses [Lange: Gerechtigkeitsgüter=possessions of righteousness].—Τὰ δικαιώματα. The δικαίωμα is always a means by which justice is satisfied or acquittal [Gerechtsprechung] is obtained, whether it be the performance of the right, or the explation of the wrong (by undergoing punishment), or atonement, as the concrete unity of the doing and the suffering of that which is right. Reference is not here had “to the white garment of righteousness before God in Christ (as Beza maintained), which garment the Church does not first receive in the last time” (Ebrard). But whether the fulfillment of God’s commandments (De Wette, Ebrard, et al.) or “righteous deeds” (Düsterd.) be intended, is the question. Righteousness of life is itself established by suitable δικαιώματα and consequent acquittals [or justifications]. Such is the verification of faith treated of Jam_2:21 (comp. the Lange Commentary on James, in loc.), which, according to Mat_25:31 sqq., ramifies into a multitude of individual verifications. “A delicate allusion to the grace given by God, as the cause and source of the δικαιώματα peculiar to the saints, is contained in the ἐδόθη αὐτῇ ἵνα κτλ.” (Düsterdieck). According to Ebrard, it is “thus prophesied that sanctification shall be perfected, that it shall be given to the eschatological Church to put off the last remnant of sin while yet in the flesh.” [“The plural -ματα is probably distributive, implying not many δικαιώματα to each one, as if they were merely good deeds, but one δικαιώμα to each of the saints, enveloping him as in a pure white robe of righteousness. Observe that here and everywhere the white robe is not Christ’s righteousness imputed or put on, but the Saints’ righteousness, by virtue of being washed in His blood. It is their own; inherent, not imputed; but their own by their part in and union to Him.” Alford.—E. R. C.]

Rev_19:9. An analogue of Rev_14:13. The two superscriptions of the everlasting Gospel correspond. The former characterizes the existence of the faithful of the last time, with reference to this world; the latter characterizes it with reference to the other world. These two beatitudes of the eschatological Gospel correspond to the beatitudes of the principial Gospel, Matthew 5. They are summed up together in the beatitude and superscription, Rev_21:3-5.

And he saith unto me.—What Angel is meant? See Syn. View. They who are called, etc.—The Church in its unitous form is the Bride; in its individual members, it consists of wedding-guests (Mat_22:1; Mat_25:1). These are the true words of God—Since all the words of God are ἀληθινοί, the saying can mean only: these are the true [or genuine] words of God in the most special sense; or, to be more definite, in these words are concentrated the true [or genuine] words of promise of God, in analogy with the declaration, “On these two commandments hang all the Law and the Prophets.” The highest summit of human consummationbliss has the highest Divine reality. Different explanations of the sentence, by Hengstenberg (“these words are genuine, are words of God”), De Wette, Züllig, Düsterdieck (the words of revelation from Rev_17:1 are intended), see in the latter, p. 537.

Rev_19:10. And I fell, etc.—This action of the Seer must be regarded entirely as a procedure taking place within the vision—not, therefore, as a subject for moral criticism. There is as little reason, therefore, for Hengstenberg’s praising the Seer, on this occasion, for his humility, as for his blaming him elsewhere for visional actions and charging him with faint-heartedness. These, also, are strange words of Hengstenberg’s; “As John here offered (sought to offer) adoration to the Angel, so it befits the Church, that receives this glorious revelation through John, to bow before him [John] because of it, and so, also, it befits John to say to her: Take heed not.” See Ebrard against Hengstenberg, p. 499. It is remarked, not without reason, by Düsterdieck, that it is probable “that John regarded the Angel who was speaking with him, not as a fellow-servant, but as the Lord Himself.” Take heed not.—Properly, Take heed that thou [do it] not. Aposiopesy. The whole deliverance is certainly decisive against all angelolatry. A fellow-servant.—A symbolized Angel could in no case become an object of adoration. But neither could a real, personal Angel. The passage may be so understood that the term σύνδουλος expresses the common characteristic of the angelic and apostolic functions. I, as an Angel, am a fellow-servant of thee and of thy brethren, etc. So De Wette and Düsterdieck. Or σύνδουλος is indicative of the category of believers. I, in angelic form, am a fellow-servant of thee, and one of thy brethren (Eichhorn, Züllig). Against the former apprehension is the consideration that the final sentence, The witness of Jesus is the spirit of prophecy, would be idle in this connection. Opposed to the second apprehension is the fact that it would call for the reading: καὶ ἐκ τῶν ἀδ. We therefore suppose that the meaning of the Angel is as follows: I, who appear to you as an Angel, am thy fellow-servant, and, as such, a fellow-servant of all who cleave to the witness of Jesus.

Worship God.—This does not mean simply, Worship no creature, but also, Thou hast certainly cause to worship God for the revelation that is made to thee, for it is a glorification of the God who has placed the spirit of the prophecy concerning the great marriage-feast of the consummation, in the witness of [concerning] Jesus. The witness of Jesus.—Since the Angel has commenced to instruct the Seer, we cannot see why he should not speak these words also, especially as they are expressive of the profound unity betwixt historical Christianity and the ideo-dynamical development of the world, and characterize Christianity as absolute prophecy. According to Düsterdieck (in opposition to Vitringa, De Wette, et al.), the concluding sentence belongs to John. The declaration contained therein is entirely different from Rev_19:8. Equally untenable is the assertion of Düsterdieck (in opposition to Vitringa, De Wette, et al.) that the genitive τοῦ ̓ Ιησοῦ must be taken only as subjective, signifying the witness proceeding from Jesus. That which constitutes the μαρτυρία a μαρτυρία is the very fact that Jesus is its object (see Rev_6:9). According to De Wette indeed, the concluding words simply mean: He who, like thee, confesses Christ, has also the spirit of prophecy; according to Düsterdieck, the meaning is: When Christ communicates His revelation-witness to a man, He fills him likewise with the spirit of prophecy! According to this latter commentator, an attestation of the prophetic Book of John is contained in these words (and yet he maintains that the Book was not written by John, and that the prophecy is in part an error which has not been fulfilled).[27]

Rev_19:11-16. The Bridegroom in His warlike Forth-going for the Destruction of the Beast, i. e., also, for the Redemption of the Bride.

Rev_19:11. The Heaven opened.—According to Düsterd. the movement within the visions is very cumbrous. “The Seer was in spirit carried to the earth in Rev_17:3 (De Wette).” But in Rev_4:1 his exaltation to Heaven was identical with his translation into the spirit. A white horse.—As in Rev_6:2. And He that sat upon him, called—καλούμενος is in apposition [to ὁ καθήμ. κτλ.]. Faithful.—The germ and blossom of all Divine life in the history of the world. True.—The fulfillment of all world-historical prophecies, especially promises and threats (see Rev_3:7; Rev_3:14). And in righteousness (Isa_11:3-4) He judgeth and warreth.—He must execute His judgment upon Antichrist in a warlike form.

Rev_19:12. His eyes.—See Rev_1:14. Many diadems.—“If the many royal crowns upon His head are regarded as trophies of victories already won (2Sa_12:30; 1Ma_11:13; Grotius, Wetst., Bengel; comp. also Vitringa), we should necessarily have to conceive of kings as conquered—for instance, the ten kings of Revelation 17. (Züllig). But judgment is not yet executed upon these. It might also be said that the Lord Who goes forth as a triumphant Conqueror, Who, Rev_6:2, receives a victor’s wreath in advance, here appears proleptically decked with the crowns of the kings whom He is to judge. But more obvious is the reference to Rev_19:16, where Christ is called the βασιλεὺς βασιλέων (Ewald, De Wette, Hengstenb., Bleek, Volkmar, Luthardt”). Duesterdieck. The antithesis thus set forth is based upon deficient, atomistic conceptions. History testifies that Christ, in dynamical operation, has become the King of kings by a grand succession of victories, not necessarily eschatological in form, as was evidenced by Constantine, and even Julian. A name.—A wondrously beautiful designation of the personality of Christ in accordance with its peculiar Divine-human essential name. On the random conjectures concerning this name see Düsterdieck, p. 542 (it is the name given in Rev_19:13; the name Jehovah; no definite name. It is placed on the forehead—on the vesture; see also De Wette, p. 179). The mystery, however, is sealed only from a worldly understanding, not from the knowledge of love.

Rev_19:13. With a vesture, etc.—The expression of Isa_63:1, but in a New Testament sense. And His name hath become to be called.—The theological name of Christ, that which marks His Divine nature alone, and which John has also introduced in the most significant manner [in his Gospel?], is therefore in itself. more intelligible than the mystery of personal God-manhood. Futile objections to a reference to the Logos, Joh_1:1, see in Düsterd., p. 75. The Logos is indeed here characterized as τοῦθεοῦ; but His historical mission is here also referred to.

Rev_19:14. And the armies in the heaven, etc.—Not Angels simply (Mat_25:31; Hengstenb., Luth.), but also the perfected righteous (Düsterdieck); nay, these pre-eminently, since they are clothed in pure byssus, and since it is not simply the local Heaven that is intended here, but rather the Heaven of perfected spirit-life.—The byssus of their garments is white and pure; they are perfected in innocence and righteousness, and yet their vesture does not shine, like that of Christ.

Rev_19:15. And out of His mouth, etc.—Even in the Old Testament the all-conquering power of the word of Revelation is expressed in figurative forms (Isa_11:4; Jer_23:29; comp. 2Th_2:8; Heb_4:12; Rev_1:16). In the last time, the immediate, spiritually dynamical operations of the word of God coincide with its mediate, physically dynamical operations in a unity which is prefigured Act_5:5. In Psalms 2, also, the iron seeptre has manifestly a symbolical import. And He treadeth the wine-press.—Isa_63:3. The wine of the anger of the wrath [Lange: wrathful indignation] of God is the historic concrete of the wrath of God, on the one hand, and the wrath of the heathen [nations], on the other hand (Rev_11:18). The judgment of God, in the uprising of “the heathen” [nations]. is brought to a decision by Christ by His appearing. Hengstenberg’s explanation—The winepress is the wrath of God; the wine flowing out of it is the blood of His foes—is marvellously amended by Düsterd.: “The form of the statement, in which the two figures of the wine-press (Rev_14:19) and the cup of wrath (Rev_14:10) are combined (De Wette), denotes rather that out of the wine-press trodden by the Lord the wine of the wrathful indignation of God streams, which wine shall be given to His enemies to drink.”

Rev_19:16. On His vesture.—See Syn. View. Comp. Düsterdieck, p. 543.

[ADDITIONAL NOTE ON THE SECTION]

By the American Editor.

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

Rev_19:1-8 present the heavenly song of triumph over the destruction of the apostate Church, and in prospect of the immediate establishment of the Basileia; it is the hallelujah that marks the beginning of a new æon—the times of refreshing and restitution (Act_3:19-21). (See foot-note† in the following column.)

Rev_19:11-16 narrate the vision of the Second Advent of Jesus, the Advent contemplated Rev_1:7. (See the following Note.) In the judgment of the majority of interpreters, the Rider here described is the same as the one of the First Seal. For the views of the Am. Ed. on this point see Add. Note, pp. 177–179.—E. R. C.]

[NOTE ON THE FUTURE ADVENT OF CHRIST]

By the American Editor

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

The advocates of the former hypothesis rely principally on two classes of passages; 1. Those which seam to connect the future Advent with the restoration of Israel, the destruction of Antichrist, or the establishment of a universal kingdom of righteousness on earth, such as Isaiah 11; Isaiah 12; Isa_59:20 sqq. (comp. with Rom_11:25-27); Jer_23:5-8; Eze_43:2 sqq.; Dan_7:9-27; Joe_3:16-21; Zechariah 14; Rom_11:1-27; 2Th_1:1-8;[28] Act_3:19-21.[29] 2. Those which speak of the coming of the Lord as imminent (in connection with those which declare that there is to be a period of generally diffused peace and righteousness preceding the final consummation), such as Mat_24:42-44; Mar_13:32-37; Luk_12:35-40; 1Th_5:2-3; Tit_2:11-13; Jam_5:7-8.

The upholders of the hypothesis that the Second Advent is not to take place until the final Consummation, base their opinion upon those Scriptures which manifestly connect an Advent with that event. The following is the summation of the argument by Dr. David Brown, one of the most eminent advocates of this view. I. The Church will be absolutely complete at Christ’s Coming; 1Co_15:23; Eph_5:25-27; 2Th_1:10; Jude 24; Col_1:22; 1Th_3:13. II. Christ’s Second Coming will exhaust the object of the Scriptures, in reference—(1) to Saints; Luk_19:13; 2Pe_1:19; Jam_5:7; 1Pe_1:13; 2Ti_4:8; Php_3:20 : (2) to sinners; 2Th_1:7-10; 2Pe_3:10; Luk_12:39-40; Luk_17:26-27; Luk_17:30. III. The sealing ordinances of the New Testament will disappear at Christ’s Second Coming: Baptism; Mat_28:20 : The Lord’s Supper; 1Co_11:26. IV. The Intercession of Christ, and the Work of the Spirit for saving purposes, will cease at the Second Advent—(1) The Intercession of Christ stands intermediate between His first and second Coming; Heb_11:12; Heb_11:24-28 : (2) The work of the Spirit is dependent upon the Intercession, and terminates with it; Joh_7:38-39; Joh_14:16-17; Joh_14:26; Joh_15:26; Joh_16:7; Joh_16:14; Act_2:33; Tit_3:5-6; Rev_3:1; Rev_5:6. V. Christ’s proper Kingdom is al ready in being; commencing formally on His Ascension to the right hand of God, and continuing unchanged, both in character and form, till the final Judgment:—(1) Act_2:29-36, comp with Zec_6:12-13; Rev_5:6; Rev_3:7-8; Rev_3:12; Isa_22:22; Isa_9:6-7 : (2) Act_3:13-15; Act_3:19-21 : (3) Act_4:25-28, comp. with Psalms 2 : (4) Act_5:29-31 (Him hath God exalted to be a Saviour-Prince, i.e., a Priest upon His Throne): (5) The Apostolic comment on Psa_110:1, viz.: Act_2:34-36; Heb_10:12-13; 1Co_15:24-26. VI. When Christ comes, the whole Church of God will be “made alive” at once—the dead by resurrection, and the living immediately thereafter by transformation; their “mortality being swallowed up of life;” 1Co_15:20-23; Joh_6:39-40; Joh_17:9; Joh_17:24. VII. All the wicked will rise from the dead, or be “made alive,” at the Coming of Christ; Dan_12:2, with Joh_5:28-29; 1Co_15:51-52, with 1Th_4:16; Mat_13:43, with Dan_12:3; Rev_20:11-15 : (He interprets the first resurrection of Rev_20:4-5, as “figurative”—indicating “a glorious state of the Church on earth, and in its mortal state”). VIII. The righteous and the wicked will be judged together, and both at the coming of Christ; Mat_10:32-33; Mar_8:38; Rev_21:7-8; Rev_22:12-15; Mat_16:24-27; Mat_7:21-23; Mat_25:10-11; Mat_25:31-46; Mat_13:30; Mat_13:38-43; Joh_5:28-29; Act_17:31; Rom_2:5-16; 2Co_5:9-11; 1Co_4:5; 2Th_1:6-10; 1Co_3:12-15; Col_1:28; Heb_13:17; 1Th_2:19-20; 1Jn_2:28; 1Jn_4:17; Rev_3:5; 1Ti_5:24-25; Rom_14:10; Rom_14:12; 2Pe_3:7; 2Pe_3:10; 2Pe_3:12; Rev_20:11-15; 2Ti_4:1. IX. At Christ’s Second Appearing, “the heavens and the earth that are now,” being dissolved by fife, shall give place to “new heavens and a new earth wherein dwelleth righteousness” without any mixture of sin; 2Pe_3:7; 2Pe_3:10-13; Rev_20:11; Rev_21:1.

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

It will at once be objected that but one future Advent seems to be predicted in the Scripture. To this it may be answered, first, that, whilst this may be true in reference to the earlier portions of the New Testament, in the Apocalypse a twofold Advent seems to be indicated; comp. Rev_19:11-16 with Rev_20:11-12. And in the second place, it may be remarked, that, in deferring a distinct intimation of a twofold Advent to one of the concluding Books of the Canon, the New Testament follows the analogy of the Old.

It is admitted by all that a twofold Advent of the Messiah, one in humiliation and the other in glory, was predicted in the Old Testament. In the earlier prophecies, however, but one Coming seems to have been contemplated. Even in Isaiah, where the Messiah is in one place spoken of as a Man of sorrows, and in another as appearing in royal glory, but one Advent is, in express terms, referred to. The whole of prophecy seems to be cast upon one plane, without reference to the succession of those events, which, we now know, were to be separated by millennia. It is only in the Book of Daniel, and there only obscurely, that a twofold Advent is, in terms, intimated; compare Dan_9:25-26; Dan_9:26, with Dan_7:13-14. The hypothesis of a double Advent could have been deduced from the Old Testament Scriptures only from the consideration that things were predicted of the coming Messiah, on the one hand humiliation and on the other exaltation, that could not be realized in one visit to earth—and this hypothesis exactly satisfies the obscure intimation in the Apocalypse of Daniel. It will also be observed by the careful student that one and the same prophecy sometimes relates to both Advents, in matters in which the first is typical of the second—as, for instance, the prophecy of Joel (Joe_2:28-29) which had an initial fulfillment on the day of Pentecost (Act_2:16-21), but which is to have another and more complete fulfillment in a day yet future (Mat_24:29; Luk_21:11; Luk_21:25). So also in respect of the prophecies of the New Testament—things are predicted concerning the coming Messiah which cannot find a fulfillment in one Advent,—as, for instance, that He shall establish a Kingdom of righteousness on earth (Act_3:21; see preceding foot-note on the passage), and that He shall terminate the present order of things in a general judgment (2Pe_3:4-13). These two classes of statement find their best reconciliation in the hypothesis of a twofold Advent—and this hypothesis finds support in a comparison of Mat_24:30 with Mat_25:31, and still more clearly in Rev_19:11-16 compared with Rev_20:11-15.

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

Footnotes:

[1]Rev_19:1. [Καί is omitted by א. A. B. C. P., el al.—E. R. C.]

[2]Rev_19:1. A. B. C. [א. P.], et al., give ὡς.

[3]Rev_19:1. Λεγόντων. [So Crit Eds. with א. A. B. C. P., et al.—E. R. C.]

[4]Rev_19:1. The readings καὶ ἡ τιμή and κυρίῳ are not based upon secure authorities. [Crit. Eds. give ἡ σωτηρία καὶ ἡ δόξα καὶ ἡ δύναμις τοῦ θεοῦ ἡμών with preponderating authorities.—E. R. C.]

[5]Rev_19:5. [Tisch. (8th Ed.) gives ἐκ τοῦ with א. P. 1, 31, 32, et al.; Lach., Tisch., (1859), Alf. and Treg. give ἀπό with A. B. C., et al.—E. R. C.]

[6]Rev_19:5. Τῷ θεῷ ἡμῶν in acc. with A. B. C., et al. [Crit. Eds. give τῷ θεῷ with א. A. B. C. P., et al.—E. R. C.]

[7]Rev_19:5. [Tisch. (8th Ed.) omits καί with א. C. P.; Lach., Tisch. (1859) give it with A. B*., 1, 7, 14, 38, et al.; Alf. and Treg. bracket it.—E. R. C.]

[8]Rev_19:6. Cod. A. [P.], et al., Lach. and Rec. give λεγόντων. [Gb., Sz., Tisch. (1859), Alf. give λέγοντες with B*; Tisch. (8th Ed.) Treg., λεγόντων.—E. R. C.]

[9]Rev_19:6. [“Here is a case where we cannot approach the true sense of the aor. ἐβασίλευσεν but by an English present: ‘reigned’ would make the word apply to a past event limited in duration: ‘hath reigned’ would even more strongly imply that the reign was over.” Alford). Still better is Lange’s translation hath assumed the kingdom, presenting the idea of a special reign then begun.—E. R. C.]

[10]Rev_19:7. Δώσομεν in acc. with א. and A. [Lach., Tisch. (1859), Alf. give δώσομεν with אo. A. (δωσωμεν) P. 11, 79; Treg., Tisch. (8th Ed.) δε͂μεν with א*. B*. 1, 7, et al.—E. R. C.]

[11]Rev_19:8. [Crit. Eds. give λαμπρὸν καθαρὸν with א. A. P. 7, et al.—E. R. C.]

[12]Rev_19:9. Οἱ ἀληθινοί: in acc. with A., et al., with the article. [So Lach., Alf., Tisch. (1859); but Lach. (8th Ed.) Treg. Omit the article with א. B*. P., et al.—E. R. C.]

[13]Rev_19:11. [Treg. and Tisch. give καλούμενος with א.; Lach. omits with A. P. 1, 4, 6, et al.; Alf. brackets.—E. R. C.]

[14]Rev_19:12. [In the original οἱ is followed by δέ. Alf. remarks, “The δέ, as often, is best given in English by an asyndeton, marking a break in the sense, passing from the subjective to the objective description.”—E. R. C.]

[15]Rev_19:12. ̔Ως in acc. with A., Vulg., et al.; against it א. B*., et al. [Lach. gives it; Treg. and Tisch. omit with א. B*. P., et al.; Alf. brackets.—E. R. C]

[16]Rev_19:12. Cod. B*., et al., ὀνόματα γεγραμμένα afterἔχων. [So Tisch. (1859); but Tisch. (8th Ed.), Lach., Treg., omit with A. P. 1, 7, Vulg., et al.; Alf. brackets.—E. R. C.]

[17]Rev_19:13. Κέκληται with א. A. B*., et al. [So Crit. Eds. generally.—E. R. C.]

[18]Rev_19:15. [For this rendering of τοῦ θυμοῦ τῆς ὀργῆς see Note 29 on Ch. 15., p. 275.—E. R. C.]

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

[20][The most natural reference most certainly is to the Angel of Rev_17:1, of whose withdrawal from the Seer no mention is made. The implication of Rev_19:9 seems to be that this Angel had continued with the Seer giving him instruction. The reason assigned by our author for denying that the reference is to him, seems to be without foundation, for most certainly the implication of his coming to John and giving him instruction (Rev_17:1, et pass.) is, that he is a personal being.—E. R. C.]

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

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

[23][See Add. Note, p. 336.—E. R. C.]

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

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

[26][“In every instance of the word marriage (γάμος) in the New Testament it means the festivities, which were sometimes a considerable period after the actual covenant or bond of marriage. ‘The wedding day was rather the day when the bride was taken home to her husband’s house, than what we should designate the day of marriage’ (Fairbairn, Imp. Dict. of Bible). … By His incarnation, Jesus became the Bridegroom (νυμφίος), and His Church the Bride (νύμφη). And if it be necessary to distinguish ‘wife’ from ‘bride,’ let it be observed that ‘wife’ (γυνή) is the word employed in the text: ‘His wife has prepared herself.’ ” Glasgow. In his comment on Rev_19:9 the same writer remarks: “The same festive occasion which in Rev_19:7 is called the marriage is here called the marriage supper (τὸ δεῖπνον τοῦ γάμου); which shows that not the marriage ceremony, but the joyous festivities, are meant.”—E. R. C.]

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

[28][The last clause of Rev_19:2 should not be translated is at hand, but is present. (See Lange Comm., Am. Ed., p. 124.) The original is ἐνἐστηκεν. It is inconceivable that the Apostle should have spoken of the approaching Advent, elsewhere described as the hope of the Christian Church (Tit_2:13), as the ground of distress. His object was to warn them against the false idea that the Advent had already taken place—that the hope that once had cheered them of blessings in the future was a vain one.—E. R. C.]

[29] [The ̓Αποκατάστασις. It is universally admitted that the rendering of Act_3:19-21 in the E. V. is incorrect. The translation as given in the Lange Comm. is: Repent ye therefore and be converted, that your sins may be blotted out in order that the times of refreshing may come from the face of the Lord, and that He may send the Messiah Jesus who was appointed unto you; whom the heavens must receive until times wherein all things will be restored (times of restitution, χρόνων ἀποκατασάσεως), which God hath spoken by the mouth of His holy prophets from of old.

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

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

The noun ἀποκατάστασις does not occur in the LXX.; its verbal root ἀποκαθίστημι appears however in several important passages, and points unmistakable to an oft-recurring Hebrew word of which it is the translation; see Mal_4:6; Jer_16:15; Jer_24:6; Jer_1:19. In the first three of these passages it is the translation of the Hiph. of שׁוּב, and in the last of the Piel, which in this verb, is also causative (see Robinson). The verb also occurs Isa_1:25-26; Isa_58:12; Jer_33:7; Jer_32:37; Jer_23:5-8; Jer_24:6-7; Joe_3:1. (Joel 4:1). The ἀποκατάστασις referred to in these passages seems to be the only one spoken of by the Prophets. That these prophecies were partially and typically fulfilled in the restoration of Israel from Babylon is admitted. It would seem to be manifest, however, that they did not receive their complete fulfillment in that event. And still further, if they were then fulfilled, there were no unfulfilled prophecies of an ἀποκατάστασις in the days of Peter. (Manifestly connected with the passages quoted above, as the completion of the restitution therein predicted, are Isa_65:17 to Isa_66:24; compare especially Jer_23:5-8 with Isa_11:10-14. So connected are they that they must be regarded as referring to the same event, although the term under discussion does not appear in them.)

The following seem to be the elements of the restitution predicted in the foregoing Scriptures:—1. A restoration of the hearts of the fathers to the children, Mal_4:6. 2. The restoration of the rejected seed of Jacob to holiness and the consequent favor of God, Isa_1:25; Jer_24:7. 3. The restoration of Israel to their own land, passim. 4. The establishment of Israel, not again to be dispersed, Jer_24:6; Jer_7:5. The establishment of the Kingdom of righteousness as a visible Kingdom, in power and great glory, with its seat at Jerusalem, Isa_1:25-26 (Isa_2:2-3); Isa_58:12-14; Jer_23:5-8; Jer_33:7 sqq. 6. The gathering of all nations as tributary to Israel or the Church. (For the views of the writer as to the identity of Israel and the Church, see foot-note †, p. 27.) 7. The Palingenesia, Isa_65:17 sqq.

In the New Testament the noun occurs only in the passage under consideration, and the verbal root only eight times. Two of these instances, however, are of marked significance. In Mat_17:11 Jesus said: “Elias truly shall first come and restore all things (ἀποκαταστήσει πάντα).” That the restoration was future is evident from—(1) the future form of the verb, (2) the fact that the prophecy referred to was not completely fulfilled in the Baptist—he did not restore all things. (The subsequent words of our Lord, ver.12, are not opposed to this view. They clearly imply that John had not accomplished the work prophesied by Malachi. The Scribes and Pharisees would not receive him as the restorer. Mat_11:14; they rejected the counsel of God against themselves, and Elias is yet to come for the fulfillment of the prophecy.)

The verb next occurs Act_1:6. The disciples asked: “Lord, wilt thou at (in) this time restore again (ἀποκαθιστάνεις) the kingdom to Israel?” Now it seems impossible to suppose that, after forty days’ converse with the Great Teacher, during which time “he opened their understanding that they might understand the scriptures” (Luk_24:45), and spake “of the things pertaining to the Kingdom of God” (Act_1:3), the Apostles should have been in ignorance as to the nature of the restoration. It is equally impossible to suppose that if they had been mistaken, He would not have corrected them. So far from correcting mistake, His answer implies the correctness of their view as to the nature of the restoration. At that time their view was, confessedly, the one now characterized as literal or normal. A few days after (and subsequent to the outpouring of the Spirit at Pentecost) Peter speaks, in the passage under consideration, of an ἀποκατάστασις still future, without the slightest intimation that he had previously been mistaken as to its nature.

The next instance of the occurrence of the term is in the passage now under consideration. The Apostle spoke of a restitution, foretold by the Prophets and manifestly spoken of by our Lord, which he declared to be then future. It seems most natural to connect that restitution with the event spoken of by Paul. Rom_11:25-27—a glorious ἀποκατάστασις, in the description of which all the Old Testament Scriptures referred to above seem to have been in the Apostle’s mind.—E. R. C.]

SPECIAL DOCTRINO-ETHICAL AND HOMILETICAL NOTES (ADDENDUM)

Section Sixteenth

Second Special End-Judgment, or the Judgment upon the Beast (Antichrist) and his Prophet. a. Heavenly World-picture of the Victory. (Rev_19:1-16.)

General.—The heavenly post-celebration of the judgment upon the Harlot issues in a pre-celebration of the marriage of the Bride. For the Harlot and the Bride bear toward each other the indissoluble relation of a contradictory antithesis. Heaven, or the Church Triumphant, and not God’s Church on earth, celebrates, pre-eminently, the judgment of the Harlot; for an exalted stand-point is requisite for this celebration, and with lesser spirits, vulgar minds, it might easily degenerate into fanaticism. Even in the Heaven of consummate spiritual life, the positive result of that judgment is the thing which is first rejoiced over. The salvation and the glory and the power are our God’s. Not until after this, is the satisfaction of justice touched upon (Rev_19:2). The perfect fixedness of the judgment is next set forth (Rev_19:3). The whole heavenly post-celebration of the judgment is completed in an antiphony, in which the natural relations seem to be inverted, in that the twenty-four Elders and four Life-forms utter the Amen, which is supplemented by the third Hallelujah. Thus a three-fold heavenly Hallelujah is devoted to the rejoicings over the judgment. The Church of God on earth is now commanded to join in the celebration, and her rejoicing assumes the form of a pre-celebration of the marriage of the Bride. The delineation of the simple, yet august, adornment of the Bride, and the glorification of the imminent marriage, are followed by the appearance of the Bridegroom, coming from Heaven, on His warlike and victorious march against the Beast.

Special.—[Rev_19:1-4.] Three-fold Hallelujah of the Church Triumphant over the fall of Babylon. This feature is the more significant, since it is here only that the Hallelujah appears in the Apocalypse. The Hallelujah is also philologically significant; Jehovah, the Covenant-God, is glorified, because Babylon obscured His glory and power to the uttermost through her idolatry; in that she, on the one hand, corrupted the earth with her idolatry, and, on the other, killed the servants of God, who sought His glory. The rising of the smoke of her torment becomes a Hallelujah as an eternal visible assurance that the salvation and the glory and the power of God, in redeemed souls, are established forever.—[Rev_19:5.] The heavenly order for a general song of praise.—[Rev_19:6-7.] The song of praise: 1. The sound of it; 2. The contents of it.—The marriage of the Lamb. It will essentially consist in the fame of God’s glory.—The beholding of the glory of God constitutes the bliss of the beatified. The bliss of the beatified is the highest glorification of God.—Blessed are the pure in heart, for they shall see God.—[Rev_19:8.] The Bride in her adornment.—In antithesis to the Harlot in her gorgeous, but blood-colored, attire.—[Rev_19:9.] Blessedness of those who are called to the marriage of the Lamb.—Every previous beatitude has this for its end and aim. This is true, above all, of the beatitudes in Matthew 5.; and also of that in Rev_14:13.—God’s words, pure essential facts: They will be manifested to be the most real realities.—[Rev_19:10.] Repeated repudiation of the worship offered by John to angelic beings—comp. Rev_22:9.—The measure of inward devotion is the measure of the purity of the worship which we offer to God. This inward devotion, however, is not to be defined simply in accordance with our feeling; least of all, as a mere ecstatic sentiment; but also intellectually, and as an ethical readiness.—The witness of (concerning) Jesus, the real prophecy of this world’s history.—[Rev_19:11-16.] The Bridegroom, in His going forth for the final redemption and emancipation of the Bride: 1. His forth-going from Heaven; 2. His character; 3. His appearance; 4. His title; 5. His army; 6. His power (Rev_19:15); 7. His right.

Starke (Rev_19:1): Hallelujah. There is here, probably, an allusion to the six Psalms, from the 113 to the 118, which were called the great Hallelujah, and were sung at high festivals, especially at the Feast of Tabernacles (Psa_104:35).

Rev_19:2, from Deut. 22:43. Splendor, power, subtlety, adherents—all cannot save when God wills to punish. He fears none of them.

Rev_19:3, from Isa_34:10.

Rev_19:4. The praise of God that issues from a heart that is full of God, fills and kindles other hearts to His praise.

Rev_19:6. (This verse Starke interprets as holding forth the prospect of the conversion of the Jews.) Although there are diverse voices and powers, there is yet one Spirit, one faith, one consonance of the whole Church.

Rev_19:7. The preparation of the Bride consists in her constantly becoming more qualified for the reception of all the treasures of salvation acquired by her Bridegroom.

Rev_19:9. [Write.] The Divine authority of the matter to be recorded and of this entire Book is the more strongly indicated, the more frequent the occurrence of this expression (Rev_1:11; Rev_1:19; Rev_2:1; Rev_2:8; Rev_2:12; Rev_2:18; Rev_3:1; Rev_3:7; Rev_3:14; Rev_14:13).—[Rev_19:10.] John was not mistaken in the person of the Angel, for he well knew that he was no Divine person. (Starke here wrongfully assumes that not worship, but only an humble expression of reverence, is here denoted.)

Rev_19:11. Heaven opens before Christ, both in the condition of His humiliation and in that of His exaltation.

Rev_19:12. Christ has, not one, but many crowns, because He has gained many victories, and is the King of kings.

Rev_19:14. [In heaven] the faithful are resplendent in white linen, though here they may bear the cross.

Rev_19:16. Kings cannot be happier than in yielding themselves subjects of Christ.

Spurgeon, Stimmen aus der Offenb. Joh., p. 132. [Rev_19:12. And on His head many crowns.] The Saviour’s many crowns. Oh, ye well know what a Head that is; its wondrous history ye have not forgotten. A Head that once reclined, lovely and infantine, on the bosom of a woman. A Head that bowed meekly and willingly in obedience to a carpenter. A Head that in later years became a well of weeping and a fountain of tears (Jer_9:1; Heb_5:7). A Head whose sweat was as it were great drops of blood, falling upon the earth (Luk_22:44). A Head that was spit upon, whose hairs were plucked out. A Head which at last, in the fearful death-struggle, wounded by the crown of thorns, gave utterance to the terrific death-cry (Psa_22:1): Lama Sabachthani! (The death-cry was: Father, into Thy hands, etc.) A Head that afterwards slept in the grave; and—to Him Who liveth and was dead, and behold, He is living now forever-more (Rev_1:18), be glory—a Head that rose again from the grave, and looked down, with beaming eyes of love, upon the woman who stood mourning by the sepulchre.

[From M. Henry: Rev_19:10. This fully condemns the practice of the papists in worshipping the elements of bread and wine, and saints, and angels.—From The Comprehensive Commentary: Rev_19:1-4. All heaven resounds with the high praises of God, whenever He executes His “true and righteous judgments” on those who corrupt the earth with pernicious principles and ungodly practices, and when He avenges the blood of His servants on their persecutors. Who then are they that throw out insinuations, or openly speak of cruelty and tyranny, on hearing of these righteous judgments, but rebels who blasphemously take part with the enemies of God and plead against His dealings towards them? (Scott.)

Rev_19:10. If the highest of holy creatures greatly fear and decidedly refuse undue honor, how humbly should we sinful worms of the earth behave ourselves! (Scott.)—From Barnes: Rev_19:1. All that there is of honor, glory, power, in the redemption of the world, belongs to God, and should be ascribed to Him.—From Bonar: Rev_19:10. The testimony of Jesus is the spirit of prophecy. The theme or burden of the Bible is Jesus. Not philosophy, nor science, nor theology, nor metaphysics, nor morality, but Jesus. Not mere history, but history as containing Jesus. Not mere poetry, but poetry embodying Jesus. Not certain future events, dark or bright, presented to the view of the curious or speculative, but Jesus; earthly events and hopes and fears only as linked with Him.]

Section Seventeenth

Second Special End-Judgment. b. Earth-picture of the Victory over the Beast. The Parousia of Christ for Judgment. The Millennial Kingdom. (Rev_19:17 to Rev_20:5.)

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

The features of the last time, corresponding to its character as here pre-supposed, are visible throughout the eschatology of the Scriptures. See Mat_24:22 sqq.; Mar_13:21 sqq.; Luk_17:26 sqq.; Rev_21:26 sqq.; Romans 11; 2Th_2:7 sqq.; 2Ti_3:1 sqq.; 2 Peter 3.; 1Jn_2:18; Judges 14, 15. Compare especially the terminal points in the cycles of the Apocalypse itself: Rev_3:20; Rev_6:12 sqq.; Rev_10:7; Rev_11:7; Revelation 13,—beginning, particularly, with Rev_19:11; Rev_17:16. These traits are incipiently set forth in the Old Testament; comp. Isaiah 63. sqq.; Eze_36:33; Eze_37:21; Dan_9:2; Hos_14:6; Joe_3:1; Zephaniah; Hag_2:6; Zechariah 12. It should be noted, that in Zechariah as well as in Ezekiel two judgments upon the nations are distinguished: viz. a more special one, followed by the restoration of Israel, and a general one, with which the end-time closes. Comp. Zechariah 12, 14, and also Ezekiel 36 with 38 and 39.

The spiritual situation which superinduces the symptoms of the last time consists in the complete secularization of the Church—the carnal security of Christians, the spiritual luke-warmness of congregations, an extinction of the old foci of Christendom, and a corresponding extension of the Kingdom of God amongst heathen and Jews.

The actual date at which the last time begins corresponds with the fall of Babylon. The consummate Antichristianity of the world has executed judgment upon the wavering Antichristianity in the Church; the former has, however, drawn an apostate of the Church—the False Prophet—into its service, and with his help it obtains a social victory, in that τὸ κατέχον is taken away (2Th_2:6), or in that the two Sons of Oil (Revelation 11) are killed.

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

The actual mark of the last short, but grievous time, is a social terrorism which develops in company with the principles of Antichristianity. The perverted congregation of the Beast seeks to give itself a dogmatical and symbolical shape by its sign of recognition, the mark of the Beast: the faithful fall under the subtile social excommunication of the last time. The characteristics of this grievous time are: a great testing, a great temptation, a great trial of endurance, a great purging, all of which, however, result in a great development of the sealed. The traits of the oppressed Widow thus develop into the traits of the Bride, and the cry of the oppressed forces its way to Heaven (Luk_18:1-7).

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

As to the battle itself, the Seer intimates that the same turn of affairs takes place here as in the building of the tower of Babel and in the Crucifixion of Christ, and, it might also be said, in the great persecution of the Christians under Diocletian. The point of an external combat is not reached; the Antichristian army seems to be smitten with absolute confusion (Rev_16:10). For the Beast is taken, like an individual malefactor; with him the False Prophet is seized, and both are cast into the lake of fire. That the slaying of the Antichristian army is expressive of a spiritual annihilation, is evident from the fact that they are slain with the sword which proceeds from the mouth of Christ.

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

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

With the first resurrection, the first new heavenly order of things is connected: the rule of Christ, in the midst of His people, over the world—a spiritual and social governing and judging as a foretoken of the last judgment.

The abyss of the curse shut, the Heaven of blessing wide open: these are the characteristics of the great crisis which makes the σωτηρία visibly manifest throughout an entire æon.

Special.—The appearing of Christ in its two aspects: 1. The war (Rev_19:17-21); 2. The victory (Rev_20:1-5).—[Rev_19:17-18.] The Angel in the sun, and the meaning of his outcry.—[Rev_19:19.] The Antichristian revolt against the Lord and His army.—The spiritual combat in its form and results. [Rev_20:1-3.] The Angel who chains Satan (see Exeget. Notes).—Satan shall receive his full dues when he shall be let loose again at the end of the thousand years. In other words, evil must live itself out, or completely accomplish its self-annihilation.—[Rev_20:4-6.] Import of the first resurrection.—Traits from the picture of the Millennial Kingdom.

Starke (Rev_19:18): Those who apprehend this mystically, interpret thus: That ye may spoil the goods, etc.

Rev_19:20. Those who apprehend this mystically, explain thus: The others, who were seduced [by the False Prophet], were more gently dealt with; they were either conquered and overcome by the sword of Christ’s mouth, His word, and willingly subjected their life and possessions to Christ, or they lay prostrate, proscribed and despised, as dead bodies. Those who, like birds of prey, have impoverished and devoured others, shall themselves be devoured (2Sa_12:9-11).—Rev_20:3. Marginal note by Luther: The thousand years must have begun at the time when this Book was written. Starke, on the other hand: The thousand years are not past, but to come.—Satan has his certain time to be bound and to be loosed.

Rev_20:4. Those who regard the thousand years as having already expired, apprehend the resurrection spoken of here as a spiritual resurrection. (Starke adduces another explanation, according to which the resurrection is a physical one, but the life of the risen is in Heaven [2Ti_2:11-12]. The difficulty here originates, probably, in a fear of the ill-understood Seventeenth Article of the Augsburg Confession. The Seventeenth Article, however, negatives the assumption of a millennium (a) before the Parousia of Christ and the resurrection of the dead; (b) as a secular kingdom of the righteous, based on the oppression and subjection of the wicked.)

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

Hebart, Für den Chiliasmus (Nuremberg, 1859), points to the profitableness of the doctrine of the Millennial Kingdom (p. 24).—Die chiliastische Doktrin und ihr Verhältniss zur christlichen Glaulenslehre, by Dr. Johann Nepomuk Schneider (see p. 73).—Das tausendjährige Reich (in opposition to Hengstenberg), Gütersloh, 1860, p. 98. In Eze_37:1-14 the house of Israel is spoken of in precisely the same manner (as in chap. 36.), and there is nothing in the chapter which could indicate that in this section the house of Israel is not to be apprehended as the natural Israel, but that the prophecy relates to the Church. (See the further remarks on the subject, p. 99. Emphasis is judiciously laid upon the fact that the part which treats of Gog and Magog follows this promise.)

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

Rinck, Die Schriftmässigkeit der Lehre vom tausendjährigen Reich (in opposition to Hengstenberg, Elberfeld, 1866, p. 35). This expositor places the transformation of the faithful in this time. He also assigns the fulfillment of the following prophecies to the same period: Mic_4:1-4; Isa_65:17-25; Act_3:19-21; Romans 11; Amo_9:9-15. Rinck likewise places the people of Israel at the head of the nations in the Millennial Kingdom, and makes them the leading missionary people of the earth. The Judaizing anticipations of Baumgarten, et al., do not, however, appear with any greater distinctness than attaches to them in the view just stated. It is in any case as one-sided to drop the symbolic element in favor of the historic, as to surrender the historic in favor of the symbolic element. Can the following words be understood of the Jewish people in the historical sense: “When the multitude of the sea is converted unto him?” Israel has already, in the person of the historic Christ, taken the leading place amongst the nations, and in the persons of the Apostles it has become the principal missionary people on earth—this might suffice. According to Romans 11, all Israel is to be saved, after the fullness [full number] of the Gentiles has come in. In the end, only dynamical distinctions can be of weight, and when Christ comes to earth with all the elect Gentile Christians of all ages, an external preponderance of the newly converted Jewish people is out of the question. The prospect of the more general conversion of Israel is, doubtless, rightly assigned to the Millennial Kingdom. A Christ in glory will remove the last hindrance of faith for all who have failed to accommodate themselves to the offense of the cross, not out of malice, but through weakness and an obedience to Jewish traditions. For the Israelitish view, moreover, the expectation of a time of the glorification of the Theocracy on earth lay at the door, although this did not involve an approximation to the Christian modification of this doctrine. Yet even Isaiah, viewing the power of evil in the light of the Spirit, perceived that a chasm would intervene between the time of the Messiah’s humiliation and sufferings and the time of His glorification. Again, Ezekiel, in distinguishing between the corruption of the central civilized world and that of the remote barbarian world, arrived at the foreview that the victory over anti-Messianism and Israel’s restoration should be followed by a late conflict with Gog and Magog.

Volck, Der Chiliasmus, seiner neuesten Bekämpfung (Keil, Kommentar über Ezechiel) gegenüber Dorpat, 1869). “It may now be seen what importance should be attached to the position of Lünemann, who affirms (commenting on 1Th_4:14) that the idea of an intervening space between the resurrection of believers and that of other men (Revelation 20.) is entirely foreign to the mind of the Apostle Paul. Precisely the contrary is true. That idea is perfectly familiar to him—a fact which is admitted by Meyer, who remarks on 1Co_15:24, that Paul, following the example of Christ Himself, has bound up the doctrine of a two fold resurrection with the Christian faith. Meyer here alludes to the ἀνάστασις τῶν δικαίων, mentioned by the Lord in Luk_14:14.”

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

[From M. Henry: Rev_20:1. Christ never wants proper powers and instruments to break the power of Satan, for He has the powers of heaven, and the keys of hell.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

CHAPTERS 19-20:6

The Manifestation of the King and the Millennium

1. Heavenly hallelujahs and the marriage of the Lamb (Rev 19:1-6)

2. Heaven opened and His visible manifestation (Rev 19:11-16)

3. The battle of Armageddon (Rev 19:17-21)

4. The binding of Satan (Rev 20:1-3)

5. The thousand-year reign (Rev 20:4-6)

Rev 19:1-10.

Once more we find the significant phrase “after these things” (Rev 4:1; Rev 7:1; Rev 18:1). “After these things”--the things which are described in chapters 17 and 18, the fall of Babylon and the complete destruction of the whore and the system over which she presided and domineered, after these things, voices in heaven are heard again. We were first introduced to the heavens in this book in the fourth chapter.

In Rev 18:20 we heard the words addressed to heaven, “Rejoice over her, thou heaven, and ye holy apostles and prophets, for God hath avenged you on her.” And now we see heaven rejoicing. “I heard as it were a great voice of a great multitude in heaven saying, “Hallelujah.” Hallelujah means “Praise ye Jehovah.” This Hebrew word is not found elsewhere in the New Testament. Four times this word of praise is found in the beginning of this chapter; the Hallelujah times for heaven and earth are imminent. The book of Psalms closes with many hallelujahs; the blessed time which the Psalms so often anticipate, when the earth is judged in righteousness and the glory of the Lord is manifested, is now at hand. The praise here is on account of the righteousness of God exhibited in the judgment of the great whore “which did corrupt the earth with her fornication” and because the blood of God’s servants shed by her is now avenged. The great multitude whose Hallelujah is heard first must be the company of martyrs who died during the tribulation. The souls under the altar and their brethren which were slain later utter this praise now. They are seen as a distinct company from the twenty-four elders. A second hallelujah is uttered by them, while the smoke of the destroyed city goes up forever and ever.

The whole redeemed company, Old and New Testament saints, add their amen and hallelujah to the outburst of praise on account of the execution of the righteous judgment. And they worship God, for it is of the righteousness which accomplished the destruction of the great whore. In the midst of this wonderful and impressive worship-scene the throne begins to be heard. A voice from the throne said: “Give Praise unto God all ye His servants and ye that fear Him both small and great.” And the command is at once obeyed. John hears the fourth hallelujah and it is the greatest, the most magnificent. It is the great hallelujah-chorus of heaven. Like the voice of many roaring waters, like the voice of mighty thunderings, a great multitude saith, “Hallelujah for the Lord our God Omnipotent reigneth.”

Who is this great multitude? In the first verse we heard the Hallelujah of the martyred companies. The twenty-four elders and four living creatures did not join in this first hallelujah. Their hallelujah followed. And now the great outburst of a great multitude. This multitude includes all the redeemed in glory. And they rejoice and give glory for an additional reason which is made known for the first time in this book. The marriage of the Lamb is about to be consummated. “Let us be glad and rejoice, and give honor to Him, for the marriage of the Lamb is come and His wife has made herself ready.” The harlot, which claimed to be the bride, being judged, the true bride of Christ is seen in glory. And it is the marriage of the Lamb. His joy is now filled full for He receives her, who is bone of His bone and flesh of His flesh. The second Man, the last Adam, is joined to her who is to rule and reign with Him.

But who is the bride about to become the Lamb’s wife? Some teach that it is Israel to be united with the Lord in the closest bonds. But these expositors forget that the scene is a heavenly one. This marriage does not take place on earth where the faithful remnant looks up, expecting Him to appear for their deliverance, but this marriage is in glory. It is true such relationship is declared to be Israel’s in the Old Testament. She was married to Jehovah in a legal covenant and on account of her faithless condition, because Jerusalem played the harlot (Eze 16:35), she was put away. For a time Israel was the wife of Jehovah (Is. 54:1) and then on account of her wickedness became divorced. She will be taken back in the day of her national repentance when the Lord comes. But as one who had been divorced she cannot be a bride again. The bride of Christ to become the Lamb’s wife is the Church of the New Testament.

All who accepted Christ as Saviour and Lord since the day of Pentecost constitute the bride of Christ. The Church began on Pentecost and her completion will be the translation to glory (1Th 4:17). She is both the body of Christ and the bride of Christ, as Eve was of the body of Adam and also his bride. The Church is the nearest and the most beloved object of His loving heart.

But how has she made herself ready? And what does it mean, “And to her was granted that she should be arrayed in fine linen, clean and white for the linen is the righteousness of the saints”? The grace of God has supplied the robe and the precious blood is her title to glory. In this respect she was ready. But the words here refer us to the judgment seat of Christ, that award seat before which we must appear. Then the hidden things are brought to light and the wood and the hay and stubble are burned (1Co 3:12-15). Then “every man shall have praise of God” (1Co 4:5) and what grace accomplished in each one and through each will be manifested. And the clean white linen “is the righteousness of the saints.” The word “righteousness” is in the plural. It means more than the righteousness which we are in Christ or the faith in Him which is counted for righteousness (Rom 4:3). It includes all the blessed results in life and service produced by the Holy Spirit, the practical righteousness of the saints. And yet even these need the washing in that precious blood without which all is unclean and unholy.

And so it is grace after all, as indicated by the word “given” (Revised Version); “it was given to her to be clothed in fine linen, bright and pure.” He himself has made her ready and removed every spot, every wrinkle and every blemish. God grant that we His people may daily meditate on this coming glorious event, the marriage of the Lamb, and walk worthy of such a Lord and such a calling. Once more John is commissioned to write: “Write, Blessed are they which are bidden to the marriage supper of the Lamb.” And who can estimate the blessedness of being in His ever blessed presence, at His table, at the marriage supper of the Lamb!

Rev 19:11-16.

And now we reach the great event so often mentioned in the Old Testament, the event for which this world is waiting, the visible manifestation of Him, whom the heavens received, who returns to judge the earth, to receive the promised kingdom and rule over the earth for a thousand years. We have reached the great climax in the Revelation. His own words are now to be fulfilled. “Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from the heaven, and the powers of the heavens shall be shaken. And then shall appear the sign of the Son of Man in heaven, and then shall the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven with power and great glory” (Mat 24:29-30).

Impressive words--”And I saw heaven opened.” Heaven was opened unto Him when He came out of Jordan at His baptism. While His baptism foreshadowed His death in the sinner s place, His resurrection and ascension are foreshadowed in coming out of the waters and the open heaven. In heaven at the right hand of God He has been ever since, unseen by human eyes. At last the time has come when God is to make His enemies as the footstool of His feet. Heaven is opened so that He might be revealed in His glorious majesty. And out of the opened heavens He comes forth. He comes as the mighty Victor to judge in righteousness and to make war. “And behold a white horse; and He that sat thereon was called Faithful and True and in righteousness He doth judge and make war.” The white horse is symbolical of victorious warfare and glorious conquest. When, seven years before the first seal had been opened (6:1), a rider appeared upon a white horse achieving great conquest, it was the false king who was then seen in vision. He is as the beast on earth with the King and their armies to make war with the coming King who comes out of the opened heaven. Glorious sight! He is coming to conquer and to claim His inheritance. The appointed day has come in which God “will judge the world in righteousness by that man, whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead” (Act 17:31). Upon His head are many diadems. The saints wear crowns, but He to whom belongs all power in heaven and on earth wears many diadems, encircling His head in dazzling splendor.

“And He had a name written, that no man knew but Himself.” And again it is written, “His Name is called the Word of God.” And on His vesture and on His thigh there is a name written, “King of Kings and Lord of Lords.” The unknown Name is the name of His essential deity. No human name can express what He is in Himself “No man knoweth the Son but the Father.” His Name “the Word of God” refers us to the Gospel of John. As the Word He is the express image of God, that is, He makes God visible. He is the expression of God in His character, His thoughts and counsels. And the third name mentioned, “King of Kings and Lord of Lords,” expresses what He is in relation to the earth.

“And he was clothed with a vesture dipped in blood”--”And out of His mouth goeth a sharp sword, that with it He should smite the nations, and He shall rule them with a rod of iron, and He treadeth the winepress of the fierceness and wrath of Almighty God.” The blood-dipped vesture has nothing to do with His work on the cross. He is described in Isa 63:1-4 as the One who has the day of vengeance in His heart, and this passage in Isaiah is here being fulfilled. The two-edged sword refers us to Isa 11:4: “He shall smite the earth with the rod of His mouth and with the breath of His lips shall He slay the wicked.”

But He is not alone. The armies of heaven follow the great King. They are, like Him, upon white horses and are clothed in fine linen, white and clean. These armies are not angels. It is true, angels will be with Him as He comes, for it is written, then He shall be revealed with His holy angels. Angels will be the reapers in the judgment (Mat 13:41) when the age ends and they will be used in the regathering of Israel (Mat 24:31). But the armies here are not angels. They are the glorified saints; the fine linen, white and clean, identifies them fully. In faith and blessed assurance, you, dear reader, and the writer can say, we shall be in that company with Himself as leader. The Son brings His many sons unto glory (Heb 2:10). What a sight that will be for the earth-dwellers! Each in that company bears His own image; each reflects His own glory.

Rev 19:17-21.

And what a sublime vision comes next! An angel is beheld by the Seer standing in the sun, and with a loud voice he summons the birds that fly in mid-heaven to gather themselves to the great supper of God to eat the flesh of the slain. The birds of prey are summoned in anticipation of the battle of Armageddon which is then imminent. And now the hour of judgment has come. An angel, standing in the sun, the place of supreme authority, gives the invitation to the birds of prey to be ready for the feast which a holy and righteous God will have for them. The day of wrath has come. The slain of the Lord shall be many (Isa 66:16).

And down on earth there is the greatest gathering of armies the world has ever seen. The beast, the head of the revived Roman Empire, is the commander-in-chief The kings of the earth are with him. Vast armies camp on all sides. The great valley on the plains of Esdraelon is filled with soldiers. The hills and mountains swarm with armed men. Satan’s power has gathered and blinded this vast multitude to the utmost. The unclean spirits, the demons working miracles, have brought them together to the battle of that day. And the hordes from the north, under the Prince of Rosh are coming later. These vast multitudes from the north and beyond Euphrates are described in Eze 38:1-23; Eze 39:1-29. And in that Old Testament prophecy we find a statement which reminds us of the great supper of God in Revelation. “Speak unto every feathered fowl, and to every beast of the field, assemble yourselves and come; gather yourselves on every side to My sacrifice that I do sacrifice for you, even a great sacrifice upon the mountains of Israel, that ye may eat flesh, and drink blood” (Eze 39:17). “Thus shall ye be filled at My table with horses and chariots, with mighty men, and with all men of war, saith the Lord God” (Rev 19:20).

Zec 14:2 is now being fulfilled. While the vast armies are covering valleys and hills, the objective will be Jerusalem. All nations are gathered against her. “For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city.” And now as these armies are massed together the great battle of Armageddon takes place. They are ready to make war against Him, who comes through heaven’s portals. “Then shall the Lord go forth, and fight against those nations” (Zec 14:3). The battle does not consume much time. Sennacherib’s army was suddenly smitten and they all perished, and here are armies in comparison with which Sennacherib’s forces were insignificant. One mighty blow from above, one flash of glory and all their strength and power is gone. The stone has fallen (Dan 2:1-49). With one blow the dominion and misrule of the Gentiles is at an end.

The kings of the present day might profitably listen to Nebuchadnezzar’s letter in Dan 4:1-37. He began at the times of the Gentiles, and has left this letter to be read by his successors. The words our Lord spoke while on earth “on whom this stone falls it shall grind him to powder” have been fulfilled (Mat 21:44). Such is the awful fate which “Christian civilization” (?) and “Kultur” (!) and a Christless Christendom is rapidly approaching. And while the armies perish as to the body and God’s wrath sweeps the earth clean of the mass of apostates, taking vengeance on them that know not God and that obey not the gospel, the beast (the head of the empire) and the false prophet (the second beast of chapter 13), that is the false Messiah, the Antichrist, are cast alive into a lake of fire burning with brimstone. They were not annihilated, for a thousand years later we still find them there (20:10); and still they are in existence and will ever be as individuals in that place of eternal punishment. And those that were slain as to the body will be raised after the millennium and also share the place with the two, whom they followed and worshipped.

Rev 20:1-3.

And now Satan, who was cast out of heaven three and one-half years before the visible and glorious coming of the Lord, and who has been on earth in person, though not beheld by human eyes, is seized to be put into his prison for a thousand years. And the demons, who were liberated by Satan (chapter 9) are likewise shut up in the bottomless pit, though this is not mentioned because it is self-evident. The terms “key” and “great chain” are of course figurative. He is mentioned in all his infamous titles. He is called dragon on account of his horrible cruelty and vileness, the old serpent on account of his maliciousness, guile and deception; he is the devil, the arch-tempter of man, and Satan because he is the accuser of the brethren, the one who opposed Christ and His people. He is now dethroned as the god of this age, completely stripped of his power; and his dethronement means the complete enthronement of our Lord Jesus Christ. And here is the important statement that this being, the once glorious Lucifer, the Son of the morning and light-bearer, who fell through pride, has been the deceiver of the nations.

Rev 20:4-6.

Thrones are seen next by the Seer. “And I saw thrones, and they sat upon them and judgment was given unto them.” Daniel also saw thrones in connection with the judgment of the beast, but nothing is said of those occupying the thrones in Daniel’s vision. Here we have the complete revelation, and several times the blessed statement is made that Christ and His saints shall reign with Him for a thousand years. The new age in which all things are put in subjection under His feet, the personal reign of Christ, in which all His redeemed people have a share, begins. It will last a thousand years. Six times we read of the thousand years in this chapter. Because this coming age will last a thousand years it has been called by the Latin word “millennium.” Not a few have made the astonishing declaration that such a period of time during which Christ and His saints reign over the earth has but little foundation in the Scripture.

It is quite true that the only place in which the duration of such an age is given is this great final book of Revelation. And that should be sufficient for any Christian to believe in such an age of a thousand years. However, this age of unspeakable blessing and glory for this earth is revealed throughout the entire Bible. The Old Testament contains hundreds of unfulfilled promises of blessing for Israel, the nations of the earth and even for all creation, which have never seen even a partial fulfillment. Isaiah is full of such promises. In the New Testament there are also passages which clearly teach and point to such an age of glory for this earth. Read Mat 19:28; Act 3:19-21; Rom 8:19-23; Eph 1:10; Col 1:20; Php 2:9-11. What awfully disheartening pessimism it would be if we had to believe that the terrible conditions prevailing on the earth now, conditions which have steadily become worse, were to continue and that man’s work is to remedy them and produce something better. This earth has a bright and glorious future. Nations will some day no longer turn, as they do now, their plowshares into swords, but change their swords into plowshares. Righteousness and peace will surely kiss each other and creation’s curse and travail pains will end. Mercy and truth meet together.

But when? Never as long as the great unfoldings of this book, which we have briefly followed, have not come to pass. There can be no better day for the earth as long as He is absent and not on the throne which belongs to Him. But when He comes, when He has appeared in glory and in majesty, then the earth will find her rest and groaning creation will be delivered. As we do not write on the great blessings and glories to come when He comes, we must refrain from following these things. Here in our book the revelation is given that Christ shall reign for a thousand years and His Saints shall reign with Him.

Let us notice briefly the different classes mentioned who are associated with Christ in His personal reign. The entire company of the redeemed, as we saw them under the symbolical figure of the twenty-four elders, occupying thrones and wearing crowns, are undoubtedly meant by the first statement, “they sat upon them and judgment was given unto them.” They judge with Him. This is the raptured company whom we saw first in glory in chapters 4 and 5; and we, dear fellow-believer, belong to this company. Then follow the martyrs, whom we saw under the fifth seal (Rev 6:9-11): “And I saw the souls of them that had been beheaded on account of the testimony of Jesus and for the Word of God.” Then we have a third company. “And I saw those who had not worshiped the beast, nor his image, and had not received his mark on their forehead, or in their hands.” These are the other martyrs who were slain during the great tribulation, when the beast set up the image and demanded its worship (Rev 6:13). They lived and reigned with Christ a thousand years. The first resurrection is passed and all who have part in it reign with Christ, are priests of God and of Christ and shall reign with Him a thousand years.

Oh! wonderful grace which has saved us! Grace which has saved us in Christ and through His ever precious blood delivered us from eternal perdition! Grace which saved us from Satan’s power, from sin and all its curse! Grace which has lifted into such heights of glory and has made us the sons of God and the joint-heirs of the Lord Jesus Christ! And how little after all we enter into all these things, which ought to be our daily joy and delight. How little we know of the power of the coming glory of being with Christ and reigning with Him!

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Section 3. (Rev 19:1-10.)

The Marriage of the Lamb.

The harlot is now judged. The judgment of the whole earth is at hand. Before it comes, we are permitted a brief vision of heavenly things, and to see the heirs of the kingdom now ready to be established in their place with Him who is about to be revealed. A voice sounds from the throne: Give praise to our God, all ye His servants -ye that fear Him, small and great." It is not, of course, a simple exhortation to what in heaven can need no prompting, but a preparation of hearts for that which shall furnish fresh material for it. The response of the multitude shows what it is: "Halleluiah! for the Lord our God, the Almighty, reigneth." The power that was always His, He is now going to put forth. Judgment is to return to righteousness. Man’s day is at an end, with all the confusion that his will has wrought. The day of the Lord is come, to abase that which is high and exalt that which is low, and restore the foundations of truth and righteousness.

The false church, that would have antedated the day of power, and reigned without her Lord, has been already dealt with; and now the way is clear to display the true Bride. "The marriage of the Lamb is come, and His wife hath made herself ready." But the Church has been some time since caught up to meet the Lord: how is it that only now she is "ready"? In the application of the blood of Christ, and the reception of the best robe, fit for the Father’s house assuredly, if any could be, she was then quite ready. Likeness to her Lord was completed when the glorified bodies of the saints were assumed, and they were caught up to meet Him in the air. The eyes from which nothing could be hid have already looked upon her, and pronounced her faultless: "Thou art all fair, My love: there is no spot in thee." What, then, can be wanting to hinder the marriage? A matter of divine government, not of divine acceptance; and this is the book of divine government. Earth’s history has to be rehearsed, the account given, the verdict rendered, as to all "deeds done in the body." Every question that could be raised must find its settlement: the light must penetrate through and through, and leave no part dark. We must enter eternity with lessons all learnt, and God fully glorified about the whole course of our history.

What follows explains fully this matter of readiness: "And it was given unto her that she should array herself in fine linen, bright and pure; for the fine linen is the righteous acts of the saints." We see by the language that it is grace that is manifest in this award. We learn by a verse in the last chapter how grace has manifested itself: "Blessed are they that have washed their robes (R.V.), that they may have right to the tree of life, and enter in through the gates into the city." But what could wash deeds already done? Plainly no reformation, no "water-washing by the Word" (Eph 5:26). The deed done cannot be undone; and no well-doing for the future can blot out the record of it. What, then, can wash such garments? Revelation itself, though speaking of another company, has already given us the knowledge of this: "They have washed their robes, and made them white in the blood of the Lamb" (Rev 7:14). Thus the value of that precious blood is found with us to the end of time, and in how many ways of various blessing!

It is not, then, the best robe for the Father’s house: that robe never needs washing. It is for the kingdom, for the world, in the governmental ways of God with men, that this fine linen is granted to the saints. Yet they take their place in it at the marriage supper of the Lamb; for Christ’s love it is that satisfies itself with the recognition and reward of all that has been done for love of Him. This is what finds reward; and thus the hireling principle is set aside.

"And he saith unto me, Write, Blessed are they that are bidden to the marriage supper of the Lamb!" Blessed indeed are they that are bidden now! Alas, they may despise the invitation. But how blessed are they who, when that day comes, are found among the bidden ones! I leave for the present the question of who exactly make up the company of those that form the Bride; but the Bride assuredly sits at the marriage supper, and the plural here is what one could alone expect in such an exclamation as this. There seems, therefore, no ground in such an expression for distinguishing separate companies as the Bride and the "friends of the Bridegroom." The latter expression is used by the Baptist in a very different application, as assuredly he had no thought of any bride save Israel.

"And he said unto me, These are the true words of God." Of such blessedness, it would seem, even the heart of the apostle needed confirmation. Then, as if overcome by the rapture of the vision, "I fell down at his feet," says John, "to worship him. And he saith unto me, See thou do it not: I am a fellow-servant with thee and with thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy."

All prophecy owns thus and honors Jesus as its subject. All that own Him the highest only, the most earnestly refuse other honor than that of being servants together of His will and grace. How our hearts need to be enlarged to take in His supreme glory! and how ready are we in some way, if not in this, to share the glory which is His alone with some creature merely! Rome’s coarse forms of worship to saints and angels is only a grosser form of what we are often doing, and for which rebuke will in some way come; for God is jealous of any impairment of His rights, and we of necessity put ourselves in opposition to the whole course of nature as we derogate from these. "Little children, keep yourselves from idols."

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

CHAPTER X V.

THE PAUSE OF VICTORY AND JUDGMENT OF THE BEAST AND THE FALSE PROPHET.

Rev_19:1-21.

THOSE who have followed with attention the course of this commentary can hardly fail to have ob served its leading conception of the book with which it deals. That conception is that the Revelation of St. John presents to us in visions the history of the Church moulded upon the history of her Lord whilst He tabernacled among men. It is the invariable lesson of the New Testament that Christ and His people are one. He is the Vine; they are the branches. He is in them; they are in Him. With equal uniformity the sacred writers teach us that just as Christ suffered during the course of His earthly ministry, so also His people suffer. They have to endure the struggle before they enjoy the victory, and to bear the cross before they win the crown. But the peculiarity of the Apocalypse is, that it carries out this thought much more fully than the other New Testament books. St. John does not merely see the Church suffer. He sees her suffer in a way precisely as her Lord did. He lives in the thought of those words spoken by Jesus to Salome at a striking moment of his life with regard to his brother and himself, "The cup that I drink ye shall drink; and with the baptism that I am baptized withal shall ye be baptized."1 That very cup is put into his hands and into the hands of his brethren, who are "partakers with him in the tribulation, and kingdom, and patience which are in Jesus;"2 with that very baptism they are all baptized. (1 Mar_10:39; 2 Rev_1:9)

Now we know from the fourth Gospel what the light was in which St. John looked back, at a distance of more than half a century, upon the life of Jesus. Nothing therefore was more natural than that, dealing only with the great principles at work in God s government of the world and guidance of His Church, and seeing these principles embodied in visions, the visions should present to him a course of things precisely similar to that which had been followed in the case of the Forerunner of the Church and the Captain of her salvation.

Turning then to the fourth Gospel, it has long been acknowledged by every inquirer of importance that the struggle of Jesus with the world, which the Evangelist chiefly intends to relate, ends with the close of chap. 12. It is equally undeniable that with the beginning of chap. 13 the struggle breaks out afresh. Between these two points lie chaps. 13 to 17, five chapters altogether different from those that either precede or follow them, marked by a different tone, and centering around that institution of the Last Supper in which, Judas having now "gone out," the love of Jesus to His disciples is poured forth with a tenderness previously unexampled. In these chapters we have first a narrative in which the love of Jesus is related as it appears in the foot-washing and in the institution of the Supper, and then, immediately afterwards, a pause. This pause - chap. 13:31 - ch. 17 - together with the narrative preceding it, occurs at the close of a struggle substantially finished - "I glorified Thee on the earth, having accomplished the work which Thou hast given Me to do."* - and only yet again to burst forth in one final and unsuccessful effort against the Prince of life. (* Joh_17:4)

It would seem as if we had a similar structure at the point of the Apocalypse now reached by us. There is a transition narrative which, so far as the thought in it is concerned, may be regarded either as closing the fourth or as beginning the fifth section of the book. It is probably better to understand it as the latter, because the mould of the Gospel is thus better preserved; and, where so much else speaks distinctly of that mould, there is no impropriety in giving the benefit of a doubt to what is otherwise sufficiently established. Although therefore the fifth section of the Apocalypse, the Pause, begins properly with Rev_19:11 of this present chapter, the first ten verses may be taken along with these as a preparatory narrative standing to what follows as Joh_13:1-30 stands to John chap. 13:31 - chap. 17. The probability, too, that this is the light in which we are to look at the passage before us, is rendered greater when we notice, first, that there is in the midst of the preliminary narrative, and for the first time mention made of a "supper," the marriage supper of the Lamb,1 and, secondly, that at a later point in the book there is a final outburst of evil against the Church, which, notwithstanding the powerful forces ranged against her, is unsuccessful.2 (1 Rev_19:9; 2 Rev_20:7)

What we have now to do with is thus not a continuation of the struggle. It is a pause in which the fall of Babylon is celebrated, and the great enemies of the Church are consigned to their merited fate: -

"After these things I heard as it were a great voice of a great multitude in heaven, saying, Hallelujah; Salvation, and glory, and power, belong to our God: for true and righteous are His judgments: for He hath judged the great harlot, which did corrupt the earth with her fornication, and He hath avenged the blood of His servants at her hand. And a second time they say, Hallelujah. And her smoke goeth up forever and ever. And the four-and-twenty elders and the four living creatures fell down and worshipped God that sitteth on the throne, saying, Amen; Hallelujah. And a voice came forth from the throne, saying, Give praise to our God, all ye His servants, ye that fear Him, the small and the great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunders, saying, Hallelujah: for the Lord our God, the Almighty, reigneth. Let us rejoice and be exceeding glad, and let us give the glory unto Him: for the marriage of the Lamb is come, and His wife hath made herself ready. And it was given unto her that she should clothe herself in fine linen, bright and pure: for the fine linen is the righteous acts of the saints. And he saith unto me, Write, Blessed are they which are bidden unto the marriage supper of the Lamb. And he saith unto me, These are true words of God. And I fell down before his feet to worship him. And he saith unto me, See thou do it not: I am a fellow-servant with thee and with thy brethren that hold the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy (Rev_19:1-10)."

Babylon has fallen; and the world, represented by three classes of its inhabitants - kings, merchants, and sailors - has poured out its lamentations over her fall. Very different are the feelings of the good, and these feelings appear in the narrative before us. A great multitude is heard in heaven, not necessarily in the region beyond the grave, but in that of the righteous, of the unworldly, of the spiritual, whether in time or in eternity. This "multitude" is probably to be identified with that of Rev_7:9. The definite article, which would render the identification complete, is indeed wanting; but we have already found instances of the same method of speech with regard to the one hundred and forty and four thousand of Rev_14:1, and with regard to the glassy sea of Rev_15:2. The whole ransomed Church of God is therefore included in the expression. They sing first; and the burden of their song is Hallelujah, or Praise to God, because He has inflicted upon the harlot the due punishment of her sins and crimes. Nor do they sing only once; they sing the same ascription of praise a second time. The meaning is not simply that they do this twice, the "second time" having more than its numerical force, and being designed to bring out the intensity of their feelings and their song. Then the four-and-twenty elders, the representatives of the glorified Church, and the four living creatures, the representatives of redeemed creation, answer, Amen, and take up the same song: Hallelujah. All creation, animate and inanimate, swells the voice of joy and praise.

Meanwhile the smoke of the harlots torment goeth up forever and ever. Again, as once before, we have here no right to fasten our thoughts upon immortal spirits of men deceived and led astray. Such may be included. If they have identified themselves with the harlot, we need not hesitate to say that they are included. But what is mainly brought under our notice is the overthrow, complete and final, of sin itself. Babylon has been utterly overthrown, and her punishment shall never be forgotten. Her fate shall remain a monument of the righteous judgment of God, and shall illustrate unto the ages of the ages the character of Him who, for creation s sake, will "by no means clear the guilty."* (* Exo_34:7)

A voice from heaven is then heard calling upon all the servants of God to praise Him; and this is followed by another voice, as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunders, saying, Hallelujah: for the Lord our God, the Almighty, reigneth. He always indeed really reigned, but now He has taken to Himself His great power, and everything acknowledges its King.

Thus a new moment is reached in the history of Gods saints. The Lamb is come to claim His bride, and His wife hath made herself ready. She has been long betrothed, and has been waiting for the Bridegroom. Through storm and calm, through sorrow and joy, through darkness and light, she has waited for Him, crying ever and again, "Come quickly." At last He comes, and the marriage and the marriage supper are to take place. For the first time in the Apocalypse we read of this marriage, and for the first time, although the general idea of supping with the Lord had been once alluded to,1 of this marriage supper. The figure indeed is far from being new. The writers both of the Old and of the New Testament use it with remarkable frequency.2 But no sacred writer appears to have felt more the power and beauty of the similitude than St. John. In the first miracle which he records, and in which he sees the whole glory of the New Testament dispensation mirrored forth, He who changed the water into wine is the Bridegroom of His Church3; and, when the Baptist passes out of view in the presence of Him for whom he had prepared the way, he records the swan-like song in which the great prophet terminated his mission in order that another and a higher than himself might have sole possession of the field: "Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before Him. He that hath the bride is the bride groom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegrooms voice: this my joy therefore is fulfilled."4 (1Comp. Rev_3:20; 2Comp. Psa_45:9-15; Isa_54:5; Hos_2:19; Mat_22:2; Eph_5:32, etc.; 3 Joh_2:1-11; 4 Joh_3:28-29)

Such is the moment that has now arrived, and the bride is ready for it. Her raiment is worthy of our notice. It is fine linen, bright and pure; and then it is immediately added, for the fine linen is the righteous acts of the saints. These acts are not the imputed righteousness of Christ, although only in Christ are the acts performed. They express the moral and religions condition of those who constitute the bride. No outward righteousness alone, with which we might be clothed as with a garment, is a sufficient preparation for future blessedness. An inward change is not less necessary, a personal and spiritual meetness for the inheritance of the saints in light. Christ must not only be on us as a robe, but in us as a life, if we are to have the hope of glory.1 Let us not be afraid of words like these. Rightly viewed, they in no way interfere with our completeness in the Beloved alone, or with the fact that not by works of righteousness that we have done, but by grace, are we saved through faith, and that not of ourselves; it is the gift of God.2 All our salvation is of Christ, but the change upon us must be internal as well as external. The elect are foreordained to be conformed to the image of Gods Son3; and the Christian condition is expressed in the words which say, not only "Ye were justified," but also "ye were washed, ye were sanctified in the name of the Lord Jesus Christ, and it the Spirit of our God."4 (1 Col_1:27; 2 Eph_2:8; 3 Rom_8:29; 4 1Co_6:11)

Thus "made ready," the bride now enters with the Bridegroom into the marriage feast; and, as the whole of her future rises before the view of the heavenly visitant who converses with the Seer, he says to him, Write, Blessed are they which are bidden to the marriage supper of the Lamb.

Once before St. John had heard a similar, perhaps the same, voice from heaven, saying, "Blessed are the dead which die in the Lord from henceforth."* Then we believed; now we see. The clouds are dispelled; the veil is rent asunder; we enter into the palace of the great King. There is music, and festivity, and joy. There is neither sin nor sorrow, no privilege abused, no cloud upon any countenance, no burden upon any heart, no shadow from the future to darken the rapture of the present Here is life, and life abundantly; the peace that passeth understanding; the joy unspeakable and glorified; the inheritance incorruptible, undefiled, and unfading. (* Rev_14:13)

In particular, when we think of this marriage supper of the Lamb, we cannot but return to that supper in the upper chamber of Jerusalem which occupies so strikingly similar a position in the life of Jesus. There Jesus said, "Take, eat: this is My body, which is for you;" "This cup is the new covenant in My blood: drink ye all of it."* That was a feast, in which He gave Himself to be forever the nourishment of His Church. And in like manner in the marriage supper of the Lamb the Lord who became dead and is alive for evermore is not only the Bridegroom, but the substance of the feast. In Him and by Him His people lived on earth; in Him and by Him they live forever. (* Mat_26:26-27; 1Co_11:24-25)

All this St. John saw. All this, too, he heard confirmed by the statement that, wonderful and glorious as was the spectacle, it was yet true words of God. He was overwhelmed, and would have worshipped his angelic visitant. But he was interrupted by the declaration on the angels part, See thou do it not: I am a fellow-servant with thee and with thy brethren that hold the testimony of Jesus: worship God. These fellow-servants are first the prophets, but then also all true members of Christs Body. The last not less than the first hold the testimony of Jesus1; and because they do so, they too are prophets, for prophecy, whether in Old or in New Testament times, testifies to Him. In Him all revelation centers. He is the expression of the God whom no man hath seen. He is thus the Alpha and the Omega, "over all, God blessed forever."2 (1Comp. Rev_1:3; Rev_1:9; Rev_6:9; Rev_11:7; Rev_12:17; Rev_20:4; 2 Rom_9:5)

By so contemplating Him we are prepared for the next following vision: -

"And I saw the heavens opened, and behold a white horse, and He that sat thereon, called Faithful and True; and in righteousness He doth judge and make war. And His eyes are a flame of fire, and upon His head are many diadems; and He hath a name written, which no man knoweth, but He Himself. And He is arrayed in a garment sprinkled with blood: and His name is called The Word of God. And the armies which are in heaven followed Him upon white horses, clothed in fine linen, white and pure. And out of His mouth proceedeth a sharp sword, that with it He should smite the nations and He shall rule them with a rod of iron: and He treadeth the winepress of the fierceness of the wrath of Almighty God. And He hath on His garment and on His thigh a name written, KING OF KINGS, AND LORD OF LORDS (Rev_19:11-16)."

Of the position of this passage in the structure of the Apocalypse we have already spoken; and, looked at in that its true light, it may be called the Pause of Victory. There is no renewal of the struggle. A Warrior is indeed presented to us; but He is a Warrior who has already conquered, and who comes forth not so much to subdue His enemies as to inflict upon them their final punishment.

Heaven is open, and our attention is first of all directed to a rider upon a white horse. The description given of this rider leaves no doubt as to who He is. The "whiteness" of the horse is the emblem of a purity that can be connected with the kingdom of God alone. The description of the Rider - Faithful, who will not suffer one word that He has promised to fail; True, not true as opposed to false, but real as opposed to shadowy - corresponds only to something essentially Divine; while the particulars of His appearance afterwards mentioned take us back to the glorified Son of man of chap. 1, and to other passages of this and other books of the Bible which speak of the same glorious Person. There are the eyes like a flame of fire of Rev_1:14 and Rev_2:18. There are upon His head many diadems, a fact not previously mentioned, but corresponding to the many royalties which belong to Him whom all things obey. There is the name which none but He Himself knoweth, for "no one knoweth the Son save the Father."l There is the garment sprinkled with blood, of which we read in the prophet Isaiah,2 the blood, not that of the Conqueror shed for us, but the blood of His enemies staining His raiment as He returns victorious from the field. There is the name The Word of God, with which St. John alone has made us familiar in the opening of his Gospel. There are the armies which are in heaven, following Him upon white horses, and clothed in fine linen, white and pure, to which our attention is directed, not for their sake, but for His, for He has made them partakers of His victory. There is the sharp sword proceeding out of His mouth of Rev_1:16 and Rev_2:12. There is the smiting of the nations, of which we have already heard in Rev_2:27 and Rev_12:5. There is the treading of the winepress of the fierceness of the wrath of Almighty God, spoken of in Rev_14:19-20. Finally, there is on His garment and on His thigh the name KING OF KINGS, AND LORD OF LORDS. All these traits leave no doubt who this Captain of salvation is; and all are noted that we may better understand both the glory of His person, and the nature of His accomplished work. (1 Mat_11:27; 2 Isa_63:3)

One thing therefore alone remains: that the great adversaries of His people shall be consigned to their doom; and to this the Seer proceeds: -

"And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the birds that fly in mid-heaven, Come and be gathered together unto the great supper of God; that ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit thereon, and the flesh of all men, both free and bond, and small and great. And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against Him that sat upon the horse, and against His army. And the beast was taken, and he that was with him, the false prophet that wrought the signs in his sight wherewith he deceived them that had received the mark of the beast, and them that worshipped his image. They twain were cast alive into the lake of fire that burneth with brimstone. And the rest were killed with the sword of Him that sat upon the horse, even the sword which came forth out of His mouth: and all the birds were filled with their flesh (Rev_19:17-21)."

The angel beheld at the beginning of this scene is the first of the three forming the second group of that series of seven parts of which the triumphing Conqueror was the center. He stood in the sun, which is to be thought of as in the zenith of its daily path, in order that he may be seen and heard by all. It is to the birds that fly in mid-heaven that he calls; that is, to those strong and fierce birds of prey, such as the eagle and the vulture, which fly in the highest regions of the atmosphere. His cry is that they shall come to the great supper of God, that they may feast upon the flesh of all the enemies of the Lamb. The idea of such a feast is found in the prophecies of Ezekiel; and there can be no doubt, from the many accompanying circumstances of similarity between the description of it there and here, that St. John has the language of the prophet in his eye: "And, thou son of man, thus saith the Lord God; Speak unto the birds of every sort, and to every beast of the field, Assemble yourselves, and come; gather yourselves on every side to My sacrifice that I do sacrifice for you, even a great sacrifice upon the mountains of Israel, that ye may eat flesh, and drink blood. Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bullocks, all of them fallings of Bashan. And ye shall eat fat till ye be full, and drink blood till ye be drunken, of My sacrifice which I have sacrificed for you. And ye shall be filled at My table with horses and chariots, with mighty men, and with all men of war, saith the Lord God."1 Yet, while the picture of the prophet is unquestionably before the Seers mind, it is impossible to doubt that we have in this supper a travesty of that marriage upper of the Lamb which had been spoken of in the previous part of the chapter.2 In contrast with the joyful banquet at which the children of God shall be nourished by Him whose flesh is meat indeed and whose blood is drink indeed, the wicked, to whatever rank or station they belong, shall themselves be a meal for all foul and ravenous birds. The whole passage reminds us of the spectacle at Calvary, as it is set before us in the fourth Gospel, and may be accepted as one of the innumerable proofs of the similarity between two books - that Gospel and the Apocalypse - at first sight so different from each other. On the Cross Jesus is the true Paschal Lamb, not so much in the moment of its death as at a subsequent stage, when it was prepared for, and eaten at, the paschal meal. In the conduct of the Jews on that occasion St. John appears to behold an inverted and contorted Passover. The enemies of Jesus had not entered into the judgment-hall of Pilate, "lest they should be defiled; but that they might eat the Passover."3 They had not eaten it then Amidst the tumult and stormy passions of that dreadful morning, when had they an opportunity of eating it? St John does not tell us that they found one. Rather is the whole narrative so constructed, so full of close, rapid, passionate action, that it is impossible to fix upon any point at which we can insert their eating until it was too late to make it legal. May it not be that they found no opportunity for eating it? They lost their Passover. Lost it? Nay; the Evangelist seems to say, they found a Passover. Go with me to the Cross; mark there their cruel mockeries of the Lamb of God; and you shall see the righteous dealings of the Almighty as He makes these mockeries take the shape of a Passover of judgment, a Passover of added sin and deepened shame.4 (1 Eze_39:17-20; 2 Rev_19:9; 3 Joh_18:28; 4The wriJter has endeavored to unfold this view of Jesus on the Cross in two papers in The Expositor, first series, vol. 17, 129)

The punishment of the wicked, and especially of the three great enemies of the Church, now proceeds; and it ought still to be carefully observed that we have to do with punishment, not war or overthrow in war. It was so at Rev_19:17, where, after the triumphing Conqueror had ridden forth, followed by His armies, there is no mention of any battle. There is only the angel s cry to the birds to gather themselves together unto the great supper of God. The battle had been already fought, and the victory already won. We are now told indeed of the gathering together of the beast and the kings of the earth and their armies, to make war against Him that sat upon the horse, and against His army. But, whatever may have been their design, it is not executed. No actual fighting is spoken of. The enemies referred to are at once taken, apparently without fighting, and are consigned to the fate which they have brought upon themselves.

Two of the three great enemies of the Lord and of His Church meet this fate, - the beast and the false prophet. The first of these is the beast so frequently mentioned in previous chapters. More particularly it is the beast of chap. 17, the representative of the antichristian world in its last and highest form. The second is not less certainly the second beast of chap. 18, of whom it is said that "he deceiveth them that dwell on the earth by reason of the signs which it was given him to do in the sight of the beast; saying to them that dwell upon the earth, that they should make an image to the beast."* The "signs," the "deception" and the "worship" of the beast now spoken of can be no other than those thus referred to. (* Rev_13:14)

One point may be noticed further. According to what seems to be the best reading of the original Greek, we are told here, not that "the beast was taken, and with him the false prophet," but "the beast was taken, and he that was with him, the false prophet." In other words, the language of St. John is designed to bring out the closeness of connection between these two beasts, the fact that the one is always dependent on the other. They are never separated. The first cannot act without the second. Hence in all probability the reason why, in treating of the doom by which these enemies of the Church are overtaken, a separate paragraph is not assigned to each. They are taken together.

A more important question has been raised in connection with the words before us; and it has been urged that they conclusively prove that both the beast and the false prophet are persons, not personifications.1 We have already seen that in regard to the " beast " that conclusion is hasty. It appears to be not less to in regard to the "false prophet" The simple fact that he deceiveth them - that is, all that had received the mark of the beast - is inconsistent with such an idea, unless we ascribe to him a ubiquity that is Divine; or unless we suppose, what Scripture gives us no warrant for believing, that there is in the realm of evil a personal trinity - the dragon, the beast, and the false prophet - corresponding to the Trinity of Father, Son, and Holy Spirit. It is much more natural to think that St. Johns statements upon this point spring from that general method of conception which distinguishes him, and by which everything existing in the realm of good is thought of as having its counterpart in the realm of evil. The question thus raised is wholly independent of any consideration of the fate by which the two beasts are overtaken. When principles are viewed as persons, they must be spoken of as persons; and it will surely not be urged that death and Hades are persons because it is said of them, in Rev_20:14, that they "were cast into the lake of fire." (* Burger in loc.)

The beast and the false prophet then are cast together into the lake of fire that burneth with brimstone; and this lake of fire is further explained in Rev_20:14 to be "the second death." It is impossible to avoid the questions, How are we to conceive of this "lake of fire"? and, What is its effect? Yet, so far as at present concerns us, the answer to these questions must be taken from St John alone. In the first instance at least we have nothing to do with the general teaching of Scripture on what is called the doctrine of "eternal punishment" Our only inquiry must be, What impression is the language employed by the Seer in these visions intended to convey? Upon this point it would seem as if there can be little doubt To St John it is no matter of consequence to tell us what shall be the condition of the enemies of the Church throughout the ages of the future, or whether they shall be preserved everlastingly alive in torment and misery and woe. His one aim is to deal with the condition of the kingdom of God while it contends with its foes in this present scene. His one object is to tell us that these foes shall be destroyed forever, and that the world shall be wholly purged from them. No further information is required to comfort us. We may leave them in the hands of God.

Looking at the matter in this light, we do not need to ask whether by " the lake of fire we are to understand a lake in which the wicked are consumed or one in which they are upheld in undying flames. Either interpretation is consistent with the Apostles course of thought, and with the impression which he wishes to produce.

No doubt it may be said that the principle of contrast, of which we have so often availed ourselves in interpreting this book, implies that, as the righteous shall be upheld amidst the joys of everlasting life, so the wicked shall be upheld amidst the torments of everlasting death. But it is precisely here that the peculiarity of St. Johns mode of thought comes in. To him "life" is in the very nature of the case everlasting. Were it not so, it would not be life. Only therefore in so far as the conception of everlasting torment lies in the idea of "death" can it be truly said that the principle of contrast, so deeply rooted in St. Johns mode of thought, demands the application of everlasting torment to the wicked. But the idea of torment ever lastingly continued does not lie in the idea of "death." Death is privation; when inflicted by fire, capacity for torment is speedily destroyed; and death itself is cast into the lake of fire. The natural conclusion is that the idea of torment belongs to the mode by which the death spoken of is inflicted - fire - and that the words with which we are dealing may mean no more than this, - that the eternity of effect following the overthrow of the beast and the false prophet is the leading conception associated with the "fire that burneth with brimstone" to which these great enemies of Gods people are consigned.

If what has been said be correct, the whole question of the everlasting suffering of the wicked is left open so far as these passages in the Apocalypse are concerned; and St. Johns main lesson is that when the beast and the false prophet are cast into the lake of fire they shall no longer have power to war against the righteous or to disturb their peace.

When these two enemies of the Church had thus been destroyed, the rest were killed with the sword of Him that sat upon the horse, even the sword which came forth out of His mouth. The persons thus called "the rest" are those who stand to the beast and the false prophet in the same relation as that in which "the rest of the womans seed," spoken of in Rev_12:17, stand to the man-child "caught up unto God and unto His throne." The man-child exalted and glorified is the same as "He that sat upon the horse," and in that condition a sword proceedeth out of His mouth.1 The Guardian and Protector of His own, who has kept their true life safe amidst all outward troubles, brings also these troubles to an end. Their enemies are "killed." They are not yet cast into the lake of fire, because their hour of judgment has not come. By-and-by it will come.2 Meanwhile not only can they harm the righteous no more, but they afford a supper to the ravenous birds already spoken of; and the birds are more than satisfied: they are gorged with the unholy banquet All the birds were filled with their flesh. (1 Rev_1:16; Rev_19:15; 2 Rev_20:15)

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

19:1-10 This section expands the message of the sixth song of response (18:20; see study note on 18:1-24), which called for rejoicing. Various groups direct praises to the Lord. The praises can be divided into two sections: thankfulness for the destruction of the evildoers (19:1-4) and thankfulness for the reward of God’s people (19:5-8).

19:1-2 This scene focuses on what John heard rather than on what he saw. The first three-part praise comes from a vast crowd (cp. 7:9-10).

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

Rev 19:1. Φωνὴν, a voice) Widely different from the complaints described in ch. 18—ἀλληλούϊα, Hallelujah) This is a most weighty cry, respecting which we deem it necessary to make some remarks.

§ 1. It is a Hebrew word הללו יה, compounded of הללו and יה.

§ 2. The name יָהּ occurs in hymns of the Old Testament; Exo 15:2, Isa 38:11, Psa 118:5; Psa 118:14; Psa 118:17-19, and elsewhere repeatedly, especially in this very Hallelujah, which the Apocalypse alone contains in the New Testament, and that in this one chapter, but repeatedly.

§ 3. Some derive יָהּ from יָאָה, and refer it to the Divine comeliness; but, as many acknowledge, under this name is rather denoted, He who is.

§ 4. Hiller, in his Onom. p. 262, supports the threefold repetition of the letter of breathing ההה, from which, by a change of the second radical into é or å, the theme היה and הוה, and moreover the name אהיה and יהוה, are derived.

§ 5. In the same manner is formed ייָהּ by é for ä (as in עֹטְיָה for עֹטְהָה and אֶהֱמָיָה for אֶהֱמָהָה) and by הּ marked with the mappik:[207] for as from the final הּ is formed the middle ä, in like manner from the middle ä is formed the final הּ, as in נֹהַּ from נהה, and in other words, which Cocceius has well remarked upon in his Lexicon, col. 284.

[207] The tittle in ç final, making the letter emphatic, which otherwise would be quiescent.—E.

§ 6. I obtrude this analysis upon the attention of no one: no one, however, will readily deny, that He, Who is, is called יָהּ; and that remains firm, even though you should derive it with Hiller from יהי, the future; for the phrase, καὶ ὁ ἐρχόμενος, has already before been given for the pause (close of the formula): see above on ch. Rev 11:17. In the three clauses, ὁ ἦν καὶ ὁ ὢ καὶ ὁ ἐρχόμενος, the times had to be accurately distinguished; but when the יָהּ is found separately, the derivation from יהי does not remove the force of present time, as is seen in so many proper names of men. The LXX. use the name, ὁ ὢν, Exo 3:14, and (where there was less occasion for it) Jer 1:5 (6), Jer 14:13, Jer 32:17: and יָהּ itself has the same meaning as ὁ ὢν, Euthymius explaining it in Fuller, Miscell. pp. 486, 487. Add Drusius on this passage.

§ 7. That the name יָהּ is not curtailed from the name יְהֹוָה, is evident from this, that יְהֹוָה is used much more frequently than יָהּ, and that it is quoted sometimes jointly יָהּ יְהֹוָה.

§ 8. As God commanded by Moses that He should be called יְהֹוָהּ, immediately upon the very coming out of Egypt, the name יָהּ was also introduced in the Song of Moses, Exo 15:2, in these words: עזי וזמרת יה ויהי לי לישועה, where, from a most present feeling of that most saving Divine work, the Lord is called יָהּ, ὁ ὤν. Hence this name is quoted only in Songs. Isaiah is in harmony with the Song of Moses, introducing the people thus speaking: כי עזי וזמרת יה יהוה ויהי לי לישועה, ch. Isa 12:2. The same has בטחו ביהוה עדי עד כי ביה יהוה צור עולמים, ch. Isa 26:4. But in both passages Isaiah at the same time exhorts to trust in God for the future, and on this account he calls the Lord יהוה and יה יהוה, and by this very circumstance he teaches us the difference between the two names.

§ 9. God is called יה, because He is; He is called יהוה, because He will be, and Is and Was: He is called יה יהוה, because, for instance, in the Song of Isaiah He is celebrated, as He has shown Himself a present God in the very act itself, and at the same time He is with all confidence declared as about to show Himself (similarly) for the future. The name, יהוה, was frequently used in the times of promises drawing towards their accomplishment: יה is adapted to all times which are gladdened with present aid, and therefore especially to the last times. Thus the consideration of time future, and also of former time (Jer 23:7), coalesces with the present: and He who was before called ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος, is at length called ὁ ὢν καὶ ὁ ἦν, and ὁ ὤν.

§ 10. Hallelujah therefore is again and again suitable to this song, Revelation 19, and in it the name יָהּ, ὁ ὢν, Being.

§ 11. The observation which is found in Kimchi is everywhere quoted, that Hallelujah resounds, in the place where it first occurs in the Psalms, upon the destruction of sinners and the ungodly: Psa 104:35. More instances from the Rabbis to the same purport, comp. Pro 11:10, have been collected by Cartwright, l. iii. Melif. Hebr. c. 8.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rev_19:1-2. ἤκουσα ὦς φωνὴν μεγάλην ὄχλου πολλοῦ. I heard (something) like a great voice of a large multitude, The ὡς, κ.τ.λ.,[4025] states, by way of comparison, that the sound perceived by John became as loud as though a great multitude of men had made their voice sound powerfully (cf. Rev_19:6). Incorrectly, Beng., Hengstenb., etc., who by the ὌΧΛ. ΠΟΛΛ. wish those named in Rev_18:20 to be recognized. Ew. ii. refers it, just as Rev_12:10-12, to the glorified martyrs.

ʼΑΛΛΗΛΟΎΪΑ. The leading tone of this song, resounding repeatedly (Rev_19:3-4; Rev_19:6), is marked from the very beginning as that of an exalted ascription of praise. It is certainly not unintentional, that just here, after the complete judgment upon the enemies of God and of his believers has already begun, the express hallelujah is found, which does not occur elsewhere in the Apoc.[4026] The fourfold repetition, however, is not to be pressed, at least in the sense of Hengstenb.,[4027] because it is not the victory over the earth, but that over the harlot, that is celebrated.

Ἡ ΣΩΤΗΡΊΑ, Κ.Τ.Λ. Cf. Rev_7:10, Rev_12:10.

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

[4025] Cf. Rev_4:6.

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

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

[4028] Cf. Rev_16:7.

[4029] Cf. Rev_18:23, where there are also two co-ordinated clauses with οτι.

[4030] ἥτις, κ.τ.λ. Cf. Rev_12:13. On the subject, cf. Rev_18:23 sq., also Rev_11:18, Rev_6:10.

Rev_19:1-8. The ascription of praise to God on the part of those who dwell in heaven is made in songs, which properly now change to a far richer fulness (Rev_19:1 sq., Rev_19:3, Rev_19:4, Rev_19:5, Rev_19:6 sq.) than previously.[4024]

[4024] Cf. Rev_4:8 sqq., Rev_5:9 sqq., Rev_11:15 sqq., Rev_15:3, Rev_16:5 sqq.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rev 19:1 . Here only in N.T. (after the ruin of sinners, as Psa 104:35 ) the liturgical hallelujah of the psalter and synagogue worship occurs. In Rev 19:1 ; Rev 19:3 ; Rev 19:6 it stands as usual first, an invocation = “praise Jah”; but in Rev 19:4 it is responsive, as in Pss. 104 5., 115 117. (the latter being sung at the passover; cf. Rev 19:7 ).

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

Rev 19:1-6. FURTHER THANKSGIVINGS

1. ὄχλου πολλοῦ. Primas[695] has turbarum ingentium. Vg[696] turbarum multarum; am[697] tubarum m.

[695] Primasius, edited by Haussleiter.

[696] Vulgate.

[697] Codex Amiatinus 6th century in Laurentian Library at Florence.

καὶ ἡ δόξα. א* omits. B2 Syr[698] insert after δύναμις.

[698] Syriac.

ἡ δύναμις. Primas[699] omits.

[699] Primasius, edited by Haussleiter.

τοῦ θεοῦ. Text. Rec[700] reads κυρίῳ τῷ θεῷ with 1 An[701][702]. Latt. syr[703] deo.

[700] Rec. Textus Receptus as printed by Scrivener.

[701] Andreas’ Augsburg MS. 12th century.

[702] Andreas’ Augsburg MS. 12th century.

[703] Syriac.

1. λεγόντων is almost as nearly connected with ἤκουσα as with ὄχλου.

ἡ σωτηρία … τοῦ θεοῦ ἡμῶν. Generally explained “Salvation [belongeth] to our God.” Cf. Rev 7:10; also Rev 4:11, Rev 5:12-13, Rev 7:12. ὦ βάθος πλούτου καὶ σοφίας, Rom 11:33, might represent another not impossible construction.

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

Ch.

19:1-8.] The Church’s song of praise at the destruction of Babylon. As each of the great events and judgments in this book is celebrated by its song of praise in heaven, so this also: but more solemnly and formally than the others, seeing that this is the great accomplishment of God’s judgment on the enemy of His Church. Cf. ch. 4:8 ff., introducing, the whole heavenly scenery: 5:9 ff., celebrating the worthiness of the Lamb to open the book: 7:10 ff.: 11:15 ff., on the close fulfilment of God’s judgments at the sounding of the seventh trumpet: 15:3, on the introduction of the series of the vials: 16:5, on the retributive justice shewn in the pouring out of the third vial.

After these things I heard as it were a great voice of much multitude in heaven, of people saying (λεγόντων is most naturally a second dependent genitive following on ὄχλου) Hallelujah (the word so often found in the Psalter, הַלְלוּ־יָה, ‘Praise ye Jah,’ i. e. Jehovah. Perhaps it is hardly justifiable to lay, as Elliott has done, a stress on this Hebrew formula of praise being now first used, and to infer thence that the Jews are indicated as bearing a prominent part in the following song. The formula must have passed, with the Psalter, into the Christian Church, being continually found in the LXX: and its use first here may be quite accounted for by the greatness and finality of this triumph), the salvation and the glory and the might belong to our God: because true and just are His judgments: because He judged (the aorr. as before are proleptic. In this case they can be rendered by the simple past in English) the great harlot, which corrupted (imperf.: whose habit it was to corrupt) the earth in (ἐν of the element of the corruption) her fornication; and He exacted in vengeance the blood of His servants from her hand (so almost verbatim in 4 Kings 9:7, καὶ ἐκδικήσεις τὰ αἵματα τῶν δούλων μου τῶν προφητῶν, καὶ τὰ αἵματα πάντων τῶν δούλων κυρίου ἐκ χειρὸς Ἰεζάβελ. The vengeance is considered as a penalty exacted, forced, out of the reluctant hand: see also Gen 9:5; Eze 33:6, where the verb is ἐκζητεῖν). And a second time they said Hallelujah; and her smoke (of her burning, ch. 18:9 al.: not, as Ewald, because τῆς πυρώσεως αὐτῆς is not added, of hell in general) goeth up to the ages of the ages (this addition gives a reason for the praise, parallel with those introduced by ὅτι before). And the twenty-four elders and the four living-beings fell down and worshipped God who sitteth upon the throne, saying Amen: Hallelujah (thereby confirming the general song of praise of the great multitude). And a voice came forth from the throne (ἀπό perhaps (De W.) gives more the direction than the actual source of the voice (ἐκ, as rec.). It is useless to conjecture whose voice it is: but we may say that (τῷ θεῷ ἡμῶν) it is not that of the Lamb, as Ew. and Hengstb. Our Lord never spoke thus: cf. Joh 20:17, note) saying, Give praise to our God, all His servants (cf. Psa 134:1), [and] ye that fear Him, the small and the great (cf. Psa 115:13). And I heard as it were the voice of much multitude (cf. ver. 1), and as it were the voice of many waters, and as it were the voice of strong thunders, saying (nom. see ref.], Hallelujah, because the Lord God Almighty reigneth (here is a case where we cannot approach the true sense of the aor. ἐβασίλευσεν but by an English present: “reigned” would make the word apply to a past event limited in duration: “hath reigned” would even more strongly imply that the reign was over. It is well to note such cases, to shew the inadequacy of our past tenses to reproduce the Greek ones). Let us rejoice and exult, and we will give the glory to Him: because the marriage of the Lamb is come (these words introduce to us transitionally a new series of visions respecting the final consummation of the union between Christ and His Church, which brings about the end, ch. 21:1 ff.: the solemn opening of which now immediately follows in vv. 11 ff. This series, properly speaking, includes in itself the overthrow of the kings of the earth, the binding of Satan, the thousand years’ reign, the loosing of Satan, the final overthrow of the enemy, and the general judgment: but is not consummated except in the entire union of Christ and His with which the book concludes. So that the aorr. ἦλθεν, ἡτοίμασεν, are in a measure proleptic.

This figure, of a marriage between the Lord and His people, is too frequent and familiar to need explanation. Cf. in the O. T. Isa 54:1-8; Eze 16:7 ff.; Hos 2:19 f.: and in the N. T., Mat 9:15 and note, 25:1 ff.; Joh 3:29; Eph 5:25 ff. Indeed it penetrates almost every where the thoughts and language used respecting Christ and the Church), and his wife hath made herself ready (is complete in her adornment, as in next verse).

And it was given to her (have we in these words still the voice of the celestial chorus, or are they merely narrative, written in the person of the Seer himself? It seems to me that the latter alternative is rendered necessary by the fact of the explanation, τὸ γὰρ κ.τ.λ., being subjoined. Düsterd. makes the song end at λαμπρόν: but this seems harsh and disjointed. Moreover the ἐδόθη is the regular formula narrandi of the book) that (a construction of St. John’s, see reff.) she should be clothed in fine linen raiment, bright (and) pure (“Vides hic cultum gravem ut matronæ, non pompaticum qualis meretricis ante descriptus.” Grot.), for the fine linen raiment is (imports, see Mat 26:26 reff.), the righteousness of the saints (i. e. their pure and holy state, attained, as in the parallel description ch. 7:14, is declared by the elder, by their having washed their robes and made them white in the blood of the Lamb. The plur. -ματα is probably distributive, implying not many δικαιώματα to each one, as if they were merely good deeds, but one δικαίωμα to each of the saints, enveloping him as in a pure white robe of righteousness. Observe that here and every where, the white robe is not Christ’s righteousness imputed or put on, but the saints righteousness, by virtue of being washed in His blood. It is their own; inherent, not imputed; but their own by their part in and union to Him).

9,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

This chapter hath in sum two parts, one transitory or of passage unto the things that follow unto verse 10, another historical of the victory of Christ gotten against both the beasts unto the end of the chapter, which I said was the second history of this argument, Rev. 17:1. The transition hath two places, one of praising God for the overthrow done unto Babylon in 4 verses, and another likewise of praise, and Prophetical, for the coming of Christ unto his kingdom, and his most royal marriage with his Church, thence unto the tenth verse. The former praise has three branches, distinguished after the ancient manner of those that sing: … , that is, an invitation or provokement in 2 verses, … , a response or answer in the third verse, and … , a close or joining together in harmony: all which I thought good of purpose to distinguish in this place, lest any man should with Porphyrius, or other like dogs, object to Saint John of the heavenly Church, a childish and idle repetition of speech.

Praise the Lord.

The proposition of praise with exhortation in this verse, and the cause thereof, in the next verse.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

The fall of Babylon being fixed, finished, and declared to be irrecoverable in the foregoing chapter, this begins with a holy triumph over her, in pursuance of the order given forth: Rejoice over her, thou heaven, and you holy apostles and prophets, Rev 18:20. They now gladly answer the call; and here you have, 1. The form of their thanksgiving, in that heavenly and most comprehensive word, Alleluia, praise you the Lord: with this they begin, with this they go on, and with this they end (Rev 19:4); their prayers are now turned into praises, their hosannas end in halleluias. 2. The matter of their thanksgiving: they praise him for the truth of his word, and the righteousness of his providential conduct, especially in this great event - the ruin of Babylon, which had been a mother, nurse, and nest of idolatry, lewdness, and cruelty (Rev 19:2), for which signal example of divine justice they ascribe salvation, and glory, and honour, and power, unto our God. 3. The effect of these their praises: when the angels and saints cried Alleluia, her fire burned more fiercely and her smoke ascended for ever and ever, Rev 19:3. The surest way to have our deliverances continued and completed is to give God the glory of what he has done for us. Praising God for what we have is praying in the most effectual manner for what is yet further to be done for us; the praises of the saints blow up the fire of God's wrath against the common enemy. 4. The blessed harmony between the angels and the saints in this triumphant song, Rev 19:4. The churches and their ministers take the melodious sound from the angels, and repeat it; falling down, and worshipping God, they cry, Amen, Alleluia.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

CHAPTER XIX.

The whole heavenly host give glory to God, because he has

judged the great whore, and avenged the blood of his saints,

1-6.

The marriage of the Lamb and his bride, 7-9.

John offers to worship the angel, but is prevented, 10.

Heaven is opened, and Jesus the Word of God appears on a white

horse; he and his armies described, 11-16.

An angel in the sun invites all the fowls of heaven to come to

the supper of the great God, 17, 18.

The beast, the false prophet, and the kings of the earth, gather

together to make war with him who sits on the white horse; but

they are all discomfited, and utterly destroyed, 19-21.

NOTES ON CHAP. XIX.

Verse 1. I heard a great voice of much people in heaven] The idolatrous city being destroyed, and the blood of the martyred saints being avenged, there is a universal joy among the redeemed of the Lord, which they commence with the word הללו יה Hallelu-Yah, praise ye Jah or Jehovah; which the Septuagint, and St. John from them, put into Greek letters thus: αλληλουια, Allelou-ia, a form of praise which the heathens appear to have borrowed from the Jews, as is evident from their paeans, or hymns in honour of Apollo, which began and ended with ελελευ ιη, eleleu ie; a mere corruption of the Hebrew words. It is worthy of remark that the Indians of North America have the same word in their religious worship, and use it in the same sense. "In their places of worship, or beloved square, they dance sometimes for a whole night always in a bowing posture, and frequently singing halleluyah Ye ho wah; praise ye Yah, Ye ho vah:" probably the true pronunciation of the Hebrew יהוה, which we call Jehovah. See Adair's History of the American Indians.

Salvation] He is the sole author of deliverance from sin; the glory of this belongs to him, the honour should be ascribed to him, and his power is that alone by which it is effected.

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

And after these things,.... After the angel had declared the fall of Babylon, a voice from heaven had called the people of God out of her, and had ordered them to take vengeance on her; after the mournful lamentation of the kings, merchants, and seafaring men; after another voice had called upon the saints to rejoice at her overthrow, and a mighty angel had described the manner of it, and had expressed her ruin in the strongest terms, with the reasons of it, John heard the songs of the righteous, as follow:

I heard a great voice of much people in heaven: not literally taken, for these are not the innumerable company of angels, who are never called people; nor the spirits of just men made perfect, or the souls of departed saints, but men on earth; wherefore heaven designs the church, as in Rev 18:20 and frequently in this book; the people are the same with the 144000 seen with the Lamb on Mount Zion, Rev 14:1 and with those on the sea of glass, who had got the victory over the beast, Rev 15:2 and are no other than God's covenant people, who are given to Christ, and made willing to be his in the day of his power; and though they are but a seed, a remnant, a small company, when compared with the world and carnal professors; yet are a large body of themselves, especially they will be at this time, when the nation of the Jews shall be born at once, and the fulness of the Gentiles will be brought in: and their voice on this occasion, the downfall of Rome, is said to be "great" partly on account of their number, who will join together in acclamations of praise, and partly on account of their great affection and vehemency of spirit, which will be raised hereby:

saying Alleluia; an Hebrew word, which signifies "praise ye the Lord". The Jews say (n), that the book of Psalms consists of ten sorts of songs, but Hallelujah is the greatest of them, because it comprehends the name (Jehovah) and praise in one word: and it is observable that this word, which is often used in the Psalms, is first used when the Psalmist desires the utter consumption and destruction of sinners and wicked men on earth, and is here taken up by the saints at the destruction of the man of sin and son of perdition; see Psa 104:35 and its being an Hebrew word shows that at this time the Jews will be converted, and that Jews and Gentiles will become one church state, and will worship and praise the Lord together; for the word is a call upon the saints to join together in solemn praise and thanksgiving; who is to be praised for the perfections of his nature, for the works of his hands, both of nature and grace; and for his righteous judgments on his and his church's enemies; and this is to be done in concert:

salvation, and glory, and honour, and power, unto the Lord our God: salvation, temporal, spiritual, and eternal, is of God; "salvation" from antichristian power and tyranny, and from all enemies, and the everlasting salvation of the soul; and the "glory" of it belongs to all the three Persons; they are glorious in themselves, and deserve all glory to be ascribed to them by man, and especially by the saints: "honour" is also their due; God the Father is to be honoured because he is the Father, and the Son is to he honoured as the Father is, and the Holy Spirit is not to be grieved, but to be highly esteemed and valued, and equally with the other two Persons: and "power" belongs to them all, and is seen in the works of creation, redemption, and sanctification.

(n) Yalkut Simeoni, par. 2. fol. 89. 1. T. Bab. Pesachim, fol. 117. 1.

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

1 And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God:

Ver. 1. I heard a great voice] In obedience to that exhortation, Rev 18:20, Rejoice over her, thou heaven, &c.

Saying, Alleluia] i.e. Praise the Lord. Was not he a wise man that gave this derivation of the word Al altissimus, le levatus est, lu lugebant apostoli, ia iam resurrexit? Acutum sane decompositum. This word is in the Old Testament first used, Psa 104:35, where consuming of sinners is mentioned, as in the New Testament here, where the destruction of Antichrist is foretold. Praise is therefore here given to God in the Hebrew tongue, saith Mr Bulkly, because the Hebrews or Jews shall acknowledge the Lord Jesus with us.

Unto the Lord] Gr. Is the Lord’s, as Psa 3:8. He is the true proprietary.

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

Here we enter upon a new scene. Babylon the great is fallen. The saints are here represented rejoicing over the woman which was drunk with the blood of the saints. (Chap. xvii. 6.) (Calmet) --- The voice of many multitudes....saying: Alleluia. In these visions, when the martyrs have triumphed and overcome persecutors, are sometimes represented their praises of God in heaven. Here in the Protestant translation, are retained Alleluia and Amen, which as St. Augustine takes notice, used not to be changed or translated in any language. (Witham)

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

And after these things; after the pouring out of the fifth vial upon the seat of the beast, Rev 16:10; for Rev 17:1-18:24, as we have formerly hinted, is but a parenthesis to the history. God, in this chapter, more fully describes the effects of the pouring out that vial.

I heard a great voice of much people in heaven, saying: it may be understood either of the third heavens, or the heaven upon earth, the church of God; for the church triumphant and militant both will concur in praising God for the ruin of antichrist’s power.

Alleluia is a Hebrew word, and signifies: Praise ye the Lord.

Salvation, and glory, and honour, and power, unto the Lord our God: all these are but terms of honour and praise given unto God, acknowledging that the church’s salvation is from him, the effect of his power; and that to him, upon that account, all honour and glory imaginable is due, as having shown himself his people’s God.

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

And after these things I heard a great voice of much people in heaven, saying; after these things I heard, as it were, a great voice of a great multitude, etc. The usual introduction to a new phase of a vision. (see Rev_4:1, etc.) The "great voice," as usual, characteristic of the heavenly utterances. (see Rev_5:2, etc.) Again, we are not told whose the utterance is. It may well be that of all the heavenly inhabitants and saints in glory. (cf. Rev_7:9) As usual in the Apocalypse, at the termination of a description of the last judgment comes the triumphant song of the heavenly host. (cf. Rev_7:9-17 Rev_11:17) Thus the account of the conflict between God and the devil, which was begun at Re 12, is here concluded at ver. 8; after which the narrative takes a fresh departure, once more returning, as it were, to the beginning, and tracing anew this warfare. The remaining portion of the book is analogous to the latter part of Ezekiel. Alleluia; Salvation, and glory, and honor, and power, unto the Lord our God; Hallelujah; the salvation and the glory and the power belong to our God. H timh , "the honour," found in several cursives, is omitted in a, A, B, C, P, etc. So also with the word "Lord." HallelujahPraise ye Jehovah is found in Psa_135:1 and elsewhere. It is translated in ver. 5 of this chapter, as is St. John"s custom. (see on Rev_9:11) It has been remarked that the word "Hallelujah" is chiefly used in connection with the punishment of the wicked; in which manner it is also used here. (For a similar ascription of praise, see Rev_4:11, etc.)

Vers. 1-9. (coupled with Rev_18:20) Rejoicings over the fall of Babylon.

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

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

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

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

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

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

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

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

(8) the Divine vengeance is a perfectly righteous one, never erring by excess or defect. At the same time, it may be thought that not even these considerations entirely remove the difficulty. One may say, "Think of all the souls who are lamenting over Babylon"s fall! I for one do not feel as if I could be happy, or take up such a song of praise as the passage contains, so long as there is a single being in the universe who is not rejoicing in God. I would not have the slightest speck or flaw anywhere no, not one unhappy soul in all creation!" There is a great deal to admire in such philanthropic feeling, and yet even such a state of mind may bring its own perils. For even such feelings have to be regulated by the disclosures of God"s Word, and ever to be kept in curb by an absolute faith in God himself. To such a one we would therefore put queries like these: Would you be satisfied with the dealings of God if God himself is satisfied with them? Would you be satisfied if those in heaven are so? Would you be content if our blessed Saviour were satisfied with the joy set before him? Would you not be vastly more than content if you could see that the fall of Babylon was but preliminary to the ushering in of a brighter glory? Would you not even be transported with delight if God should show you that he means from the present chaos of sin to gather up things anew, and to bring about an issue more glorious than if sin had never been permitted to intrude? because, if such should be the case, even this fall of Babylon may be but one event in a process in which God is going to do exceeding abundantly for us above all we can ask or think. Let us, then, watch for the sequel. And meanwhile let us: in the light of the paragraph before us, ask and answer three inquiries

I WHO ARE THE REJOICING ONES? "A heavenly hallelujah celebrates the first act of the final sentence upon the antichristian powers which served as Satan"s instruments. At each crisis in the Apocalypse we find a similar hymn of praise." (Rev_4:8 Rev_5:9 Rev_7:10 Rev_11:15 Rev_15:3 Rev_16:5) An unknown voice possibly from "him that sitteth upon the throne;" this would seem to be the more appropriate conclusion, as the word is in the form of a mandate. The song itself comes:

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

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

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

II WHAT IS IT WHAT FURNISHES MATERIAL FOR SONG?

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

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

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

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

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

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

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

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

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

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

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

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

2. There "s a manifestation of equtity. "He hath judged... he hath avenged" (ver. 2). "He will render to every man according to his deeds.

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

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

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

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

HOMILIES BY S. CONWAY. Vers. 1-10. The triumph of the redeemed.

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

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

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

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

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

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

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

1. Alleluia. Here alone in the New Testament is this word found, where it is repeated four times. It is borrowed from the Psalms, of which fifteen either begin or end with "Hallelujah." In Psa_104:35 it is first found, and allusion seems to be made here to that passage. "The sinners shall be consumed from the earth, and the wicked shall be no more. Praise the Lord, O my soul. Hallelujah." Thus in the dark times of old the Church sustained her faith by these holy songs, and now the redeemed in heaven, having realized what then was but hoped for, lift again their "Hallelujah." The praises of earth are prophetic of and preparatory to the praises of heaven.

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

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

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

IV WHEREFORE. A threefold cause is given.

1. The judgment of the harlot city. For

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

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

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

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

HOMILIES BY R. GREEN Vers. 1-10. The bride of Christ.

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

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

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

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

HOMILIES BY D. THOMAS Vers. 1-21. The Eternal in the universe, and his Representative to man.

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

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

1. The worship was widely extensivemuch people," "elders" (vers. 13), "beasts," "small and great," "a great multitude." In this worship, the "four and twenty elders," the representatives of the sainted dead who have reached the heavenly state, and the "four beasts" living creatures, unfallen spirits through all ages and worlds, all these unite in the one grand "Alleluia," "Praise our God give praise to our God." Worship is the vital breath and inspiration of all holy intelligences. On the Eternal their eyes are fixed with supreme adoration, and their hearts with intensest love turned in impressive devotion.

2. The worship was supremely deserved. "True and righteous are his judgments" (ver. 2). He is true and righteous, absolutely so in himself is he. "He is light, and in him is no darkness at all." Not one dark thought has ever passed through his infinite intellect, not one sentiment of evil has ever ruffled the immeasurable sea of his emotionality. The Father of lights is he; all the beams of holy thoughts and ideas stream from him, as rays from the central sun of immensity. "O holy Sire, O holy Sire, Sole Fount of life and light! Thou art the uncreated Fire. Burning in every pure desire Of all who love the right.

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

(1) Political subserviency;

(2) worldly tendency; and

(3) religious intolerance.

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

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

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

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

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

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

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

Observe:

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

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

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

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

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

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

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

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

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

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

(3) The course he pursues, and the greatness of his supremacy. "Out of his mouth goeth proceedeth a sharp sword, that with it he should smite the nations" etc. (ver. 15). His force is moral. "Out of his mouth goeth forth a sharp sword." It is not by physical force, such as bayonets, cannons, swords, that he wins his victories; but moral words, His words are as a "sharp sword;" they cut down the errors, the wrongs, the miseries, of the race. Mind alone can conquer mind. His force is mighty. "With it he should smite the nations: and he shall rule them with a rod of iron" (ver. 15). How mighty is his word! It creates, sustains, and destroys universes every day. How independent is his course! "He treadeth the wine press of the fierceness and wrath of Almighty God" (ver. 15). In the corresponding expression in Isa_63:3 it is said, "I have trodden the wine press alone." The "wrath" or the anger of God! What is this "wrath"? Not passion, but principle; not indignation against existence, but antagonism to all the wrongs of existence. Against these wrongs Christ fought alone. "I have trodden the wine press alone: and of the people there was none with me." Mark also the greatness of his supremacy. "He hath on his vesture garment and on his thigh a name written, King of kings, and Lord of lords" (ver. 16). There are degrees of authority in the empire of God, one ruling power over another, rising up to the highest heights of being; but Christ is over all, the King of all kings, and the Lord of all lords. He is "exalted far above all heavens." There are heavens rising above heavens. No astronomy can measure the height of the lowest, the highest transcends all imagination; Christ is far above the highest. All authorities, worlds, systems, laws, events, are under his vast and absolute control. What a benediction to know that he is love, and that he "knoweth our frames, and remembereth that we are dust"! He knows man, for manhood belongs to his wonderful personality.

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

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

I heard a loud voice of a great multitude - Whose blood the great whore had shed. Saying, Hallelujah - This Hebrew word signifies, Praise ye Jah, or Him that is. God named himself to Moses, EHEIEH, that is, I will be, Exod. iii, 14; and at the same time, "Jehovah," that is, "He that is, and was, and is to come:" during the trumpet of the seventh angel, he is styled, "He that is and was," chap. xvi, 5; and not "He that is to come;" because his long-expected coming is under this trumpet actually present. At length he is styled, "Jah," "He that is;" the past together with the future being swallowed up in the present, the former things being no more mentioned, for the greatness of those that now are. This title is of all others the most peculiar to the everlasting God. The salvation - Is opposed to the destruction which the great whore had brought upon the earth. His power and glory - Appear from the judgment executed on her, and from the setting up his kingdom to endure through all ages.

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

Salvation (See Scofield "Rom 1:16").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The Triumph of the Elect in Heaven.

The hymn of the host in heaven:

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

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

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

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

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

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

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Rev 19:6

The Marriage Supper of the Lamb.

I. God’s people are looked at in two ways. First, as forming a great body: the body of Christ, the Church. In this light the whole Church is the bride of the Lamb. Secondly, as a great multitude of separate believers, regarded now as guests at the great marriage supper of their Lord. Both parts of this sacred vision have their full counterpart in other portions of Scripture. On the one hand, we find many passages in which the whole Church together is spoken of as the bride of Christ, the Queen who is to reign by the King’s side in heaven; on the other, there is no lack of passages which speak of the great marriage feast at which Christian people, now regarded one by one, are to sit down to meat in the kingdom of heaven, received to the marriage supper of the King, each in his own wedding garment of repentance and faith.

II. As the Church is represented, on the one hand, as being one, the bride of Christ, the wife of the Lamb, who hath made herself ready, so we must take great care to keep in the Church, to cling to the unity of the Church, lest we should have no part nor portion in the unspeakable blessedness of the bride of Christ. As, on the other hand, Christian people are represented as being received one by one to the marriage feast of the Lamb, so we must remember that, besides clinging to the Church of God and forming part of the oneness of the queenly bride of Christ, we must ourselves be fit guests for that heavenly feast, and live and die with that clean and white array, that wedding garment of repentance and faith, which alone can give us admission to it,

G. Moberly, Brighstone Sermons, p. 292.

Rev 19:9

I. A distinction seems to be drawn between "the marriage" and the "marriage supper" of the Lamb. "The marriage" takes place now; "the marriage supper" is to follow by-and-by. "The marriage" is that act of union between each soul and Christ when the soul, drawn by God’s love and made willing by His grace, is linked to, and made one with, the mystical body of Christ; "the marriage supper" will be the public celebration and the glorious consummation of that union. Therefore there are differences. "The marriage" here, blessed and beautiful as it is, has its trouble and its separation. The soul has to leave, not without pain, what once was very dear to it. And some fear cannot help to mingle even where love prevails. But at the "marriage supper" it will be all union, and no parting; and there will be no room for the shadow of a fear there.

II. "The marriage" here is an individual act. One by one, each as God chooses, one here and another there, souls give themselves to Christ. "The marriage supper" will be the solemnity of the whole Church’s collective partnership, one and another, with Jesus. "The marriage" here—at least, so it seems sometimes to the poor Christian’s heart—is capable of being dissolved again; but when the "marriage supper" comes, who will ever think of breaking the tie? In "the marriage" here, real and perfect though it be, there are intervals of distance, seasons when there is no union between the soul and Him it loves; but in the "marriage supper" the felt and visible presence of Christ will be for ever and for ever. In "the marriage" here there were many who, though truly and indissolubly joined to Christ, yet often seemed to others and seemed to themselves not to be His. The world did not acknowledge them; the Church did not acknowledge them; they did not acknowledge their own selves. But at "the" marriage supper" there will be no misunderstandings. Christ will have proclaimed His own, and the whole universe will confess Him and His saints.

J. Vaughan, Fifty Sermons, 1874, p. 289.

Rev 19:10

Christ the Theme of Prophecy.

I. The words of our text were addressed by an angel to the Evangelist John. They are very large and general; there is no exception made. Whatever the subject matter of prediction, the text claims it as a witness for Him; whosoever the prophet, he is to be reckoned amongst those who bore testimony to Jesus. The words may, indeed, with equal fairness, be inverted, and their meaning will be still more apparent: "The spirit of prophecy is the testimony of Jesus." According to this reading, prophecy, however variable and whatever its immediate topic, has but one object: that of giving testimony to Christ. Thus also St. Peter, in his address to Cornelius, says of the Redeemer, "To Him give all the prophets witness, that through His name whosoever believeth in Him should receive remission of sins." And yet undoubtedly there are many predictions of the Bible in which we cannot profess to find a strict testimony to Christ; and if we were referred to each prophet to find an express prediction accomplished in Christ, we should probably be somewhat at a loss. The writings, for example, of Nahum and Zephaniah seem to contain nothing that amounts to a distinct prophecy of the Messiah. There are undoubtedly allusions to the times of the Gospel, but there is no prophetic declaration of which we are bound to say that it expressly belongs to the person and work of the Mediator. And yet it is evident from our text that something may be drawn from these prophets, as well as from Isaiah, who sketches with such wonderful accuracy whatever should befall the Messiah. Let us see, then, how this is to be met. Let us take in our hands the prophets of the Old Testament, and let us examine whether in one way or another they do not give such testimony to Jesus as would bear out the assertion, "The spirit of prophecy is the testimony of Jesus." If prophecy contributed to the introducing and upholding of a dispensation which rendered the Jews the great heralds to the world of a Deliverer to be born in the fulness of time, there can be nothing clearer than that, in delineating national prophecies, the prophets performed the part of witnesses for Christ, so that, whether they spoke of what should come to pass in Jerusalem or poured forth their strains in descriptions of the victories and defeats of heathen nations, they were effecting the mighty result that a whole people through many generations should stand out as a harbinger of the Redeemer of man, and therefore were they furnishing by their every announcement the material for verifying the assertion of our text: "The spirit of prophecy is the testimony of Jesus." The immediate theme of prophecy may, indeed, be the siege of a city or the overthrow of a state; but to ourselves, at least, who are privileged with the whole of revelation, it is evident that the besieged city or the overthrown state represents yet mightier conquests and more stupendous victories. In the ruins of Babylon we are taught to behold the defeat of antichrist; so that as ancient prophets pass through the lands which were inhabited by the enemies of Israel, and announce the vengeance by which they should be speedily overthrown, we hearken to strains which tell of deliverances to be vouchsafed to Christ’s people and effected by Christ’s interference. What then? Centuries may have gone by since the prophets swept the chords to the story of battle and of conquest. The notes of their strains may have told of nothing to the listeners in Jerusalem but the march and defeat of some monarch at whose power they trembled; but we hear in their every effusion the resistless advance of the Lord our Redeemer, and knowing that it is the Captain of our salvation appearing at the last as the Deliverer of His Church whom they hail as "coming from Edom with dyed garments from Bozrah," we give in our assent to the accuracy of the description, "The spirit of prophecy is the testimony of Jesus."

II. The true idea of prophecy—an idea which should be kept steadily in view whilst you peruse the predictions of Scripture—is derivable from this truth: "that in all the prophets" Christ found the things concerning Himself. Men are apt to assume as the sole purpose of a prophecy the giving men notice of some coming event. They do not look to any ulterior purpose, and they are therefore surprised if the prophecy seem obscure when the event has occurred, or if the correspondence between the two be not every way accurate; and certainly the predictions of Scripture will not always answer to the tests which men think it fair to impose. Many of these prophecies remain mysterious, though we know their accomplishment; and the events to which others are referred are scarcely commensurate with the terms in which they are announced. But all this is to be explained by the fact that "the spirit of prophecy is the testimony of Jesus." If it had been the business of a prophet simply to tell men beforehand the issue of a siege or a battle, it might have been expected, and we should probably have found, that all obscurity in description would have been removed by the occurrence, and that the two would have corresponded in every particular; but if, on the other hand, it be the object of prophecy to tell men indeed beforehand of the siege or the battle, but so to shape the prediction that it shall also bear witness for Christ, you may fairly expect that, whilst the historical event is sufficiently indicated, much will be introduced which arises solely from the ulterior testimony. Indeed, there is much to excite our admiration when we study the events predicted, and compare them with events in which they find their fulfilment. To be able, as we are in a variety of instances, to read the fortunes of nations in both prophecy and history—this supplies Christianity with a standing miracle, and places us on as fine a vantage ground in our combats with infidelity as though we could appeal to wonder-working power yet possessed in the Church.

H. Melvill, Penny Pulpit, No. 2687.

Rev 19:11

Fighting for God.

I. If we are to contend earnestly with evil, we must ourselves hate it. To hate evil is not so easy as it once was. As people become civilised, and lives become comfortable, evil is cunning enough to veil its ugliest features, and to call in the aid of many powerful allies, such as good-nature, common-sense, charity, and even philosophy, to say a word on its behalf. Between them they contrive to produce a very lenient portrait of evil, and to represent it as an amiable weakness, or an irresistible temptation, or a conventional slip, or even an imperfect and undeveloped good. And the more we look on such kindly but really godless caricatures of evil, the harder it becomes for us to hate it. St. Paul’s words seem exaggerated, "Abhor that which is evil; cleave to that which is good."

II. Note two of the main difficulties which are likely to damp our courage and make us only half-hearted in our contest with evil. There are, of course, many such, but I shall select only two. (1) We have read of that legendary "Knight of God," into whose lips the poet has put the noble words,

"My strength is as the strength often,

Because my heart is pure."

Alas! the sad reason why our strength is often little better than a coward’s is because our heart is not pure. (2) The second obstacle is this: the fancy that we stand almost alone in our desire for a better state of things, and that the mass of those around us are either indifferent or hostile. Thus the enterprise will seem hopeless. Remember, God does not bid you succeed; He only bids you try. And all history tells us that all the best things that have ever been done in the way of moral reforms have been done by minorities, strength made perfect in weakness, the faith of a few triumphing over the stagnation or the opposition of numbers. This is the device, written in letters of gold, oftentimes in letters of blood, over the front of all great causes. "God loves," it has been said, "to build upon nothing."

H. M. Butler, Harrow Sermons, 2nd series, p. 266.

References: Rev 19:11-16.—Spurgeon, Sermons, vol. xxv., No. 1452; C. Kingsley, Westminster Sermons, p. 202. Rev 19:12.—Spurgeon, Sermons, vol. v., No. 281; R. W. Dale, Christian World Pulpit, vol. iv., p. 353.

Rev 19:16

Christ the Universal Sovereign.

I. The title of the text testifies to Christ’s permanent kingly qualities. The true king is not merely the man who reigns, but whose qualities mark him out for dominion. He is, as the title itself indicates, the best regulator, or, as we say in our Saxon speech, the man who can, the capable man, the man who can command, not merely because he can command the brute force which compels the weak to submit, but the wise and good qualities which make it a privilege to obey him, and who shows men what is fitting and best for them to do. Christ is the world’s ideal King, the object of all its longings, whether they have been related in story or uttered in song. Its fabulous heroes or the true kings whom it has honoured most, almost deifying some of them, because of the good which they have conferred on their people, whether or not they existed as they are seen through the haze with which distance and romance have surrounded them—these men, so far as they were good, are but darkened and shadowy types of the all-perfect one. He combines in Himself all that was kingly in them, while He is exempt from all the imperfections by which their kingly character was marred.

II. Then, again, the passage asserts His control over the mightiest and most exalted of men, for although His dominion is not so extensive as it is destined to become, and the title He bears has not as yet attained to its fullest significance, it is, nevertheless, true that even now He exercises control over the kings of the earth. Whether or not they recognise His authority, they are still under His dominion.

III. This title foretells His universal dominion, and in so doing it does but chime with other Scriptures, which, however much they differ as to the means by which such a desirable consummation is to be accomplished, are one in the belief that the same Lord who governs in nature and in providence is yet to extend His dominion and be the acknowledged King over all the earth.

W. Landels, Penny Pulpit, New Series, No. 313.

References: Rev 20:1-3.—Homilist, 3rd series, vol. vi., p. 162. Rev 20:4-6.—Spurgeon, Sermons, vol. vii., No. 391. Rev 20:11, Rev 20:12.—Homiletic Magazine, vol. xiii., p. 70.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

Note here, That the first which sing this song of thanksgiving for Babylon’s destruction are glorified saints, called here much people in heaven; and they are said to sing with a great voice, expressing thereby their united zeal and fervent affection in this duty of thanksgiving, and they begin their song with an Hebrew word, Alleluia, which is a word of excitation, and signifies, laud ye in the Lord.

Some think that hereby the Christian church do invite the Jews or Hebrews to join with them in praising God, and that after Babylon’s overthrow Christ shall be solemnly praised, as by the Gentile so by the Jewish church; the tenor of their song is much the same with that which we had before, Rev 7:10 to wit,

Salvation, or deliverance from all evils, spiritual and temporal, (particularly from those which the church suffered under Babylon’s tyranny,) and glory, honour, and power, be ascribed unto the Lord our God, and to him alone, who is the author of all good, and hath manifested his great power in destroying our enemies.

Learn hence, 1. That the church’s salvation is entirely from God, and the special effect of his divine power.

2. That to him, upon that account, all possible honour and glory is due, as having shown himself his people’s God: Salvation, and glory, and honour, and power, be unto the Lord our God.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

“Salvation belongeth to our God.” Babylon’s strong citadel consisted in priestly intervention and the dogma of salvation by human works. Now that she is fallen, this transparent sophistry has been unearthed and exposed, and the sublime, radical truth that God alone can save, and we must go to Him and not to the priests, has been vindicated, and is now proclaimed to all the world. God has executed judgment against the great harlot, the corrupter of the world’s religion, and executed condign punishment for the martyrdom of all His saints.

3. The smoke of her torment symbolizes her punishment. The period of its duration is co-eternal with the existence of God. Hence the silly sophistry of Universalism, Restorationism, and all other dogmata, proposing to find a terminus to hell-torment.

4. We find “Amen” and “Hallelujah” are the battle-shouts which everywhere ring along the triumphant phalanx of Immanuel’s army. These are Hebrew words, which never have been translated into any of the innumerable languages into which the Bible has been translated. Just as they are, they have been transferred into more than one hundred languages. A ship was under sail on the Pacific Ocean, carrying a Hindu and a New Zealander. The latter is a convert of the Salvation Army, and the former of Bishop Taylor’s missionaries. They are in prayer. The Hindu receives a landslide from the heavenly country, and shouts aloud, “Hallelujah!” The New Zealander shouts back, “Amen!” Neither knows a word of the other’s language. Anon they reciprocate, “Hallelujah!” “Amen!” Soon the strangers mutually embrace.

5, 6. “Heaven and earth are ringing out their mighty shouts of victory because Babylon is fallen. Oh, how she hath populated hell with her deluded millions all these ages!

MARRIAGE SOLEMNIZATION

At last the long-anticipated nuptials of Christ and His bride are now to be celebrated. False claimants must be disposed of before the bride can be truly received into heavenly wedlock. Babylon has vociferated her claims around the world the last twelve hundred and sixty years. Since her fatal catastrophe, the voice of a rival has not resounded in terrestrial air. Hence an important preparation for the nuptials has transpired on earth, sweeping every rival from the field. But perhaps a still more important antecedent has transpired in heaven. Since the Lord descended and took away His bride from the oncoming tribulation, a very important adjustatory judgment has been going on among the members of the bridehood. Paul says the transfigured saints will differ either from the other in glory like the stars of the firmament. Jesus says: “One shall rule five cities and another ten.” Hence you see there will he an infinite diversity in the coming kingdom. 1Co 15:23 :

“Each one shall rise in his own rank.”

From these and many other Scriptures we find quite as vast a dissimilitude in the transfigured state as in the present. When our Lord descends on His royal throne to take the government of this world into hand, and rule it through the members of the glorified bridehood, all the participants of the coming administration will be perfectly adjusted, so the machinery of the new kingdom will move in perfect harmony. All this infinitesimal adjudication and adjustment, essential to the most perfect regulation of the bridehood, will take place upon the firmament, while tribulation tornadoes are desolating this world. How did His bride make herself ready? By the eternal abandonment of a perfect consecration, followed by that indefatigable faith which will die before it will doubt, and accompanied by an unfaltering obedience.

8. Because linen is free from contact with animals, it emblematizes entire sanctification. For the very opposite reason, wool typifies carnality. The Israelites were not allowed to wear garments mixed with wool and linen. This is a powerful lesson in favor of entire sanctification as the only possible way to have an unmixed experience, which is emblematically taught in to unmixed garment.

9. This unmixed garment is an absolute prerequisite to every one who would attend the marriage-supper of the Lamb. None but the participants of the gospel feast are invited to the marriage-supper. If you would attend that supper, you must be a member of the bridehood. You enter that bridehood in the experience of sanctification. Then and there your spirit is married to the Spirit of Christ. This must take place before the Lord comes to take up His bride, if you would ascend with Him.

The marriage here spoken of is that of transfigured humanity after the body has been raised from the dead, or translated, and reunited with the soul, never again to be separated. Reader, are you washed in the blood, robed, and ready for the marriage-supper?

Are all the saved members of the bridehood? Negatively do I opine. The parable of the ten virgins (Mat 25:1-13) confirms this conclusion. The English says, “Our lamps have gone out;” but the Greek says, “Our lamps are going out;” i.e., are burning low, and need replenishing with oil. Hence we see they are still virgins, and have their lamps burning, though low and feeble. The true solution is, they are all Christians. The wise have received a second work of grace — i.e., been sanctified — while the foolish, so called because they did not have their vessels fill with oil — i.e., get sanctified — like all other Christians who neglect sanctification, have much depreciated in the grace of regeneration. Consequently, they forfeited their place in the bridehood, the door being closed against them; but not their place in the kingdom, since they have not forfeited their virginity, neither have their lamps gone out. This scene transpires at the rapture, when the Lord comes and takes away His bride, leaving the unsanctified Christians to pass through the tribulation. Doubtless millions will be saved who have no qualifications for the offices of the bridehood. This explains the constant enthusiasm of the Apostle Paul to “attain unto the resurrection which is out from among the dead;” i.e., a special and extraordinary resurrection. Evidently, the degrees in the bridehood will be infinitesimal, according to the diversified gifts, graces, attainments, and qualifications of the members. We should all emulate Paul and other apostolical saints in their irrepressible enthusiasm, not simply for a place in the bridehood, but for pre-eminence in the same. We see the constant scramble for offices in the petty governments of the present age. Oh, the wonderful honors and emoluments which await the members of the bridehood in the coming kingdom, when our glorious King will rule the whole world through the instrumentality of His transfigured saints! Reader, be sure that you are under the blood, sanctified wholly, so you will be called to the marriage-supper of the Lamb.

10. Evidently, in this case, John mistook the angel for God, and fell down to worship him. This is a withering condemnation of all idolatry in every land and age; not simply paganism, Islamism, and Romanism, but the multitudinous forms of idolatry — i.e., creedisms, fine edifices, human institutions, and great men — which fill the apostate Churches of the Protestant world. “For the testimony of Jesus is the spirit of prophecy.” God has ordained preaching the instrument of the world’s salvation. Prophecy is the generic word for preaching. Here we see the synonymy of prophecy and testimony. Hence you see the wonderful simplicity of the gospel economy. God wants to sanctify all of His children and impart to them the spirit of prophecy, thus loosening all tongues and setting them on fire. A collegiate education is not the qualification to preach the gospel; but a tongue of fire, ringing out a red-hot testimony.

“I saw the heaven open, and behold a white horse, and He that sitteth on him is called faithful and true, and in righteousness He doth judge and make war.” This is a plain statement of the descension of our glorious King to reign in righteousness. During the tribulation the bridehood has been adjudged and regulated. The long-anticipated nuptials of Christ and His bride have been celebrated. Now He descends, accompanied by His beloved, to take the world’s government into hand. “White horse” signifies the gospel of sanctification, the divine conception of a preacher being a sanctified circuit-rider. Reader, brother or sister, will you not put on the white robe of holiness, mount the white horse of entire sanctification, and go out preaching the everlasting gospel? Multitudes of people in all nations will survive the tribulation, and remain on the earth till our Lord descends with His transfigured bride to set up His millennial kingdom and reign forever. All these people must be converted and sanctified at the inauguration of the King. This will be the first great work of the bridehood.

12. “His eyes a flame of fire,” indicate His omniscience. “Upon His head many diadems,” is anticipatory of His triumphant supersession over all the kings of the earth, whose crowns are to be placed upon His head. The name written is conqueror, known only to Himself, as He conquers purely by His own omnipotence.

13. Encircled with a garment sprinkled (not dipped) with blood. It is the symbolism of a triumphant warrior on the battle-field, his garment sprinkled with the blood of his slain enemies. “His name was called the word of God.” Word means revelation. The incarnate Christ is Himself the greatest of all God’s revelations to the world. This statement is a positive confirmation that the person here described is none other than our glorious King coming down to reign.

14. “Armies follow Him in the firmament on white horses, clothed in linen white and clean.” These are the members of the glorified bridehood; i.e., the transfigured saints, coming down with Christ to conquer the whole world with the gospel sword; i.e., to preach the gospel to all nations, and get them converted and sanctified. Under the ministry of this mighty host, “a nation shall be born in a day.”

15. “Out of His month proceedeth a sharp two-edged sword, that with it He may smite the nations.” This sharp sword going out of the mouth of the glorified Savior simply means His word — i.e., the gospel — by which the whole world will be speedily evangelized and saved at the beginning of the millennium. “He will shepherd them with an iron rod.” An iron rod in the hand of a devil or a wicked man would be awful, but in the hand of the infallible God it is blessed and glorious, calculated to transform this world into a paradise. “He treadeth the wine-press of the indignation of the wrath of the Omnipotent God.” Throughout these prophecies, as especially elaborated in chapter 14th, the gathering of the good is symbolized by the harvest, and that of the wicked, for their destruction, by the vintage, the copious gushing of the red grape-juice typifying the immense flow of blood when the terrible divine retributions shall come upon the wicked in their utter destruction.

16. This verse is a perpetuation of the forcible military symbolism, so prominent in these prophecies.

17, 18. The sun is a convenient place for the angel herald to stand and issue his proclamation to all the world, as the orb of light rolls his daily rounds. This is the closing scene of that wonderful military panorama which runs throughout these prophecies. If the Lord were to come down in His glorified person today, the rulers of the world would repudiate His right to reign in State and Church. They would fight for their kingdoms and their crowns. The scene before us is the consummation of the Armageddon wars. Here we see the final and utter defeat of all the kings upon the face of the whole earth. The calling of the vultures to eat their flesh is a simple perpetuity of the victorious symbolism.

19. Here we see the pope united with all the kings in this final war against Immanuel, only, with them, to suffer ultimate and hopeless defeat. The Lord is coming to reign; but the world is full of people who are too proud wicked to submit to His reign, however benignant, graceful, and glorious. Hence the world, as we see in these prophecies, is to be deluged with blood and bleached with bones before she will submit to the peaceful reign of her glorious King. Daniel, in the 7th chapter, so literally and irrefutably corroborates John in the scene we now attempt to expound, we must here give him an opportunity to testify. The 7th chapter is a summary of the Western hemisphere, as the 8th is of the Eastern. Europe means west; hence, by Western hemisphere, I mean Europe and America.

It is a substantial repetition of the chronological image of the 2nd chapter, developed into the papacy, and embracing the entire curriculum of Gentile rule from the fall of Jerusalem, B.C. 587, when the theocracy went into eclipse, till the stone shall demolish the image, fill the earth, and stand forever. Gentile rule began with the absolute monarchy of Nebuchadnezzar, symbolized by the golden head. Then it passed to the constitutional monarchy of Medo-Persia, symbolized by the silver breast and arms. This is followed by the universal conquest of Alexander the Great, typified by the abdomen and thighs of brass. Then comes the terrible military power of bloody and invincible Rome, carrying her cruel wars to the ends of the earth, subjugating all nations beneath their iron scepter. After the fall of Rome supervene the ten great political powers, into which she was disintegrated, and which continue to this day, with little territorial changes. We see in this image the constant depreciation of human government, from the golden head to the silver breast and arms, the brazen abdomen and thighs, the iron legs, and finally the ten toes, representing the ten great political powers on the earth at the present day. You observe the toes are iron mixed with clay. Consequently, they are very weak, wanting adhesive power, and ready to fall to pieces amid the shock of revolutionary earthquakes. All the prophecies corroborate the conclusion that we are living in the toe stage of human government, no longer having the value of gold or silver, nor the strength of brass or iron, but the fragility of iron mixed with clay. Hence we are on the constant outlook for the stone to strike the image on the feet and utterly demolish it. Daniel (7:8) tells us about the little horn rising out of the iron kingdom. This little horn is the pope, called little because horn means political power, and the political dominions of the pope were always small. The three horns which fell before the little horn — i.e., the pope — were the kingdoms of the Ostrogoths, the Lombards, and Ravenna, which, at an early date, were added to the pope’s dominions. As we learn in the 13th chapter of Revelation, the pope became the seventh head of the Roman beast, and thus perpetuated the beastly government to the present day. Dan 7:9 :

“I beheld till the thrones were cast down.”

These are the human thrones, political and ecclesiastical, throughout the whole world.

Hence you see how definitely and perfectly Daniel corroborates John in his testimony to the fall of all the kings before the King of kings, when He comes to reign. Dan 7:13 :

“I saw in the night visions, and behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him.”

Dan 7:14

“And there was given Him dominion, glory, and a kingdom, that all people, nations, and languages should serve Him. His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not he destroyed.”

You see the perfect parallelism between this and Rev 19:11-19. The Ancient of Days is God the Father, who has no incarnation. Consequently, when He comes and executes judgment against the wicked nations and fallen Churches, with their usurpatious rulers, in the great tribulation, He will be invisible to mortal eyes. You see in Daniel’s visions that after the Ancient of Days has dethroned all the kings in the execution of His righteous castigatory judgments, then the Son of man will come down in the clouds, accompanied by the transfigured saints, and take into hand the government of the world, civil and religious, thus re-establishing the dear old theocracy which brightened and blessed the fair fields of Eden, before Satan’s dark tread had thrown a solitary shadow to mar the beauty of her primeval glory. Thus the Father will verify His promise to the Son: “I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.” “Sit Thou on My right hand, till I make Thine enemies Thy footstool.” “His dominion shall extend from sea to sea, from the rivers to the ends of the earth.” I am so glad we have these wonderful prophecies. Glory to God for the infallibility of His word! These transcendent prophecies will surely be fulfilled. We are living in the time of the end, when all illuminated eyes are spell-bound in contemplation of the wonderful fulfillment of the glorious latter-day prophecies. The Lord is speaking from heaven, notifying His saints in every land and clime to wash in the blood and put on white robes, and look out for their King.

19. EJECTMENT OF ANTICHRIST AND MAHOMET INTO THE LAKE OF FIRE

The word here translated “beast” is theerion. It means a bloodthirsty, carnivorous wild beast. It is applied to human government in contradistinction to the theocracy. Daniel represents the Chaldean Empire by a lion, the Medo-Persian by a bear, and the Grecian by a leopard. John describes the Roman Empire under the similitude of a monstrous wild beast, like a leopard, with the feet of a bear and the mouth of a lion. Meanwhile, the dragon-i.e., the devil-gave him his throne, power, and great authority. God never made man for rulership (which He reserved for Himself), but for subordination and service. Nimrod was declared an outlaw because he had the audacity to attempt the establishment of a human government, independently of the theocracy. God came down and broke up the diabolical enterprise. Strange to say, despite Omnipotent interdict and anathema, within a few centuries all the governments on the globe launched out under the banner of Nimrod. Hence, theerion — i.e., wild beast — in all these prophecies, means human government, independently of God. In the progress of ages, Rome conquered all nations, and ruled them under different cognomens two thousand years.

The Roman power is described in Revelation 13 th as a hideous monster, with seven heads and ten horns. The kingdom was the first head; the consulate, the second; the dictatorship, the third; the triumvirate, the fourth; the tribuneship, the fifth; and the empire, the sixth. As the Goths, Huns, and Vandals, A.D. 476, conquered Rome, dethroning the emperor, thus inflicting a deadly wound on the sixth head of the Roman beast, the pope succeeded the emperor on the throne of the Roman world. Hence, the deadly wound inflicted by the barbarians on the empire was healed in the papacy, which became the seventh head of the monstrous beast. The prophetic period of papal rule is twelve hundred and sixty years.

Rev 17:11 :

“The beast that was, and is not, the same is the eighth, and of the seven, and goeth into perdition.”

The eighth beast, or rather the eighth head of the Roman beast, is the last of all, and none other than the final incarnation of antichrist, who is to rise early in the tribulation and rally the whole world in open opposition to the claims of Christ to rule the nations. This conclusion follows as a logical sequence from the statement that the eighth beast is one of the seven. Now it is a significant fact that all the other six heads have long ago passed away, leaving the pope the only surviving head of the beast. Hence this eighth beast is the last and greatest development of human power defiant of God’s right to rule the world. Paul tells us, in 2 Thessalonians 2, about the horrific blasphemy of antichrist, sitting in the place of God and calling himself God. The three unclean spirits (Rev 16:13) coming out of the mouth of the beast (i.e., Romanism), and out of the mouth of the dragon (i.e., paganism), and out of the mouth of the false prophet (i.e., Mohammedanism), and stirring up the whole world to the great battle of Armageddon — i.e., a general war against the Almighty — that they may retain the government of the world, both political and ecclesiastical, will doubtless focalize the world’s powers around the pope, the master spirit of the age, and facilitate his assumption of the antichristhood in a far bolder attitude than ever hitherto. For the last twelve hundred years the pope has audaciously claimed to be the vicar of Christ and the vicegerent of God, and to have the sole authority, delegated from heaven, to rule the world in Church and State. The antichristhood is the antithesis of the Christhood. Just as the latter has been progressive in all ages, so has the former. When Christ shall descend in His glorified manhood to reign upon the earth, then antichrist will stand up against Him, with an audacity and pomposity unprecedented in the world’s history. But “the Lord Jesus will destroy him by the breath of His mouth, and exterminate him by the brightness of His presence” (2Th 2:8). The Bible, which is the breath of His mouth, has been rapidly destroying antichrist, especially in the last hundred years. Yet he is going to move right on, with increasing audacity and effrontery, till the Lord comes down in His glorified person and casts him into the lake of fire. When Satan had fully succeeded in launching his millennium — i.e., the Dark Ages — he raised up the pope and Mahomet to rule the world as his subordinates. Notwithstanding the pope’s dethronement by Victor Immanuel in 1870, and the fall of Babylon (Rev 18:2), still the pope, with accumulated audacity and pomposity, stands up in the face of the Almighty, boldly arrogating to himself the sole right to rule the world, pertinaciously holding out to the very last moment, when he is arrested and cast alive into the lake of fire.

When I was in Asia, all nationalities were on the constant outlook for the fall of the Turkish power, which is the last and only upholder of Mohammedanism.

The Moslems captured Jerusalem, A.D. 637. The prophetic period for them to hold that country (Daniel 8) is twelve hundred and sixty years. Hence you see the period will expire in 1897. Look out for its fulfillment! But you may rest assured that the abomination of Islam will move right on with unabated vigor, till the glorified Savior actually descends upon the earth.

When I was in Cairo, Egypt, in 1895, there were reported ten thousand students in the Mohammedan University in that city preparing for the ministry of the Moslem faith. They are now the greatest impediments which confront Bishop Taylor and his missionaries in the evangelization of Africa. This gigantic son of the bottomless pit will prove impervious to all catastrophe, and move on with astounding aggressive power, till the Prince of Glory descends on the cloud, seizes him by the throat, and casts him alive into the lake of fire.

21. “The rest were slain by the sword proceeding out of the mouth of Him who sitteth upon the horse.” The first great work in the coming kingdom will be the evangelization of all the nations on the face of the whole earth. That white horse symbolizes the gospel of entire sanctification, which will be the only gospel then on the earth, as all the sinning religions went out of the world when Babylon fell. Our Savior is here described as the heroic leader of this universal evangelism. “The sword proceeding out of His mouth,” is the word of God, which is to convert the whole world. This is a beautiful scene and an auspicious epoch. Babylon has fallen. Mohammedanism has lost her grip on her deluded millions. The pope and Mahomet have been cast into hell. The secular powers have vanished away, like gossamer before the rising sun. The unsavable people are all dead and gone to the bottomless pit. Oh, blessed consolation! “The rest” means all the people living on the earth at that time. The incorrigible and unsavable have all been swept away by the cruel wars of Armageddon and the awful earthquakes, cyclones, and pestilences of the tribulation. Now the glorified Christ, at the head of the mighty host of transfigured saints constituting His bridehood, moves upon the conquest of the world. How fortunate the people who shall survive the great tribulation and receive the glorious millennial gospel! Then “a nation will be born in a day.” The tide of salvation will roll to the ends of the earth, “till the knowledge of the Lord shall cover the globe as the waters cover the sea.” “All the birds were filled from their flesh.” Birds here emblematize devils. The word “flesh” means carnality. When you get converted, you give all your sins back to the devil, from whom you received them. When you get sanctified, you give all your carnality back to the devil, where it belongs. When the glorified Savior, with His innumerable host of transfigured saints (glory to God, I expect to be in that army!), shall go out to conquer the world, nation after nation will get converted in a day, and quickly sweep into entire sanctification.

Meanwhile, all the sins of the old heathen nations and heathenized Christendom will be turned over to the devil, and all the carnality emptied out of millions in their sanctification. No wonder the devils will have plenty to feast on.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Revelation Chapter 19

Rev 19:2 clearly shews the aspect in which she is judged-the great whore who corrupted; and God avenges the blood of His servants. This judgment of Rome is the great joy of heaven. Hallelujah and salvation are sung. The elders and four living creatures fall down and worship, and the voice of the multitude proclaims the bringing in of the marriage of the Lamb, when the false woman is set aside. Till then, though espoused, the assembly was not thus actually united in the heavenly marriage of the Lamb. Still there was no greater event could be than a judgment of Rome. No doubt the beast had to be destroyed. Power, when God gave it scope, would soon do that, But here the old corruptress and persecutor was set aside for ever. Heaven is full of joy. There is no celebration of joy like this in the Revelation.

The rest of the book is simple and clear enough, for the mystery of God is closed. I do not myself attach any importance to the distinction, as a class, of those called to partake of the joy of that day. It means, I believe, just that, according to the parable of the marriage of the king’s son, the guests are those who have share in the marriage joy. But several points have to be noticed: God in power has come in to set up His reign.

The true though not yet the open seat of the power of evil has been judged and destroyed. Two characters of evil, falsehood or deceitful corruption and violence have existed since Satan himself began his career, false in himself, he was a murderer to others. The mystery of iniquity contained both, though hiding the latter and using others for it. Still she was characterised by corruption and what was false. Direct violence was in the hands of the beast. The destruction of that would, no doubt, relieve the earth of oppression; but for heaven and all that was heavenly minded, the destruction of this Christ-dishonouring, soul-enslaving, and soul-debasing corruption, was joy and gladness, and the witness that divine power had come in. It had set aside the worst evil, the corrupting what was God’s, under pretense of being what Christ had purchased for Himself, the one precious object of His especial love. They sing “Hallelujah! for the Lord God Omnipotent reigneth!”

This was to make way for the introduction of what was His own-the manifest power of His Christ. But, before that, the assembly must have her place of association with Him in that-must have Himself: the marriage of the Lamb is come. Till the evil woman had been set aside, this could not be. This is the character of heavenly joy and redemption by which we are brought into it. Man on earth is first good, then yielding to temptation. Redemption supposes first evil, and even slavery to it, but then deliverance from it and our being set beyond it, God having taken to Him His power. The assembly is presented to Christ without spot or wrinkle or any such thing, cleansed and white, suited to Christ. The apostle was disposed, in sight of all this blessedness, to fall down and worship him who had revealed it. His mind was thrown into devotion by these scenes. Its immediate object was the heavenly messenger, and he turns to bow to him, but is forbidden. He was a fellow-servant, and the same to all who had the testimony of Jesus; for the spirit of prophecy, we are told, is the testimony of Jesus. The testimony not to worship intermediate beings is the last warning left to a declining assembly, as, so to speak, one of the first (in Colossians).

We now arrive at the great announcement of the coming of Christ in power. Heaven, which had been opened on Jesus and to Stephen, now opens for Jesus as King of kings and Lord of lords. Holy and true He had been known by faith, and the faithful and true Witness. The last He is now; not as witness, but in judgment, save as judgment itself is the witness of His faithfulness and truth. The characters in which He appears are plain but all-important. It is first in general judgment but in the form of war, not what we may call sessional judgment, but overcoming power. Sessional judgment is in chapter 20 from verse 4. His eyes have the piercingness of divine judgment. He had many crowns, witness of His various and universal dominion. But, though thus revealed as man, He had a glory none could penetrate into; [17] of which He had the conscious power, but which was not revealed. He was the avenger - His garment was dipped in blood. All characterised Him, we may note here, according to that in which He is manifested by the judgment itself It was the Revealer, the Word of God-His eternal character-what He was before creation; now making it good in judgment.

The armies in heaven had not garments dipped in blood. They were triumphant; they followed Him in His triumph, pure and perfect, His chosen, called, and faithful ones. The vengeance of Idumea was not their part, though they share His victory over the beast. The vengeance in Edom had a more earthly character, and is connected more with Judah. The Assyrian is there (see Psa 83:1-18), not the beast. The beast and the false prophet are destroyed by Him as coming from heaven. He smites the nations with the rod of His mouth, He rules them with a rod of iron: this the saints will have with Him. (Rev 2:26, Psa 27:1-14.) He treads the wine-press too.[18] This is the part that is more earthly, as Isa 63:1-19 shews. So He that sits on the cloud thrusts in His sickle on the earth. It was an angel who cast the grapes into the wine-press, and the wine-press was trodden [19] -it is not said, as by one sitting on the cloud. The character of the judgment of the beast and the false prophet is heavenly-it is the Word of God, the Lord from heaven; the wine-press is earthly. He is publicly, officially, and intrinsically King of kings, and Lord of lords. The beast and the false prophet are cast alive into the lake of fire: this was a present final judgment-the rest were judicially slain. The final judgment of these deceived ones is not said to take place here. Satan is not yet cast into the lake of fire, but into the bottomless pit, where the legion of devils besought the Lord they might not be sent. He is bound there so as not to deceive the nations for a thousand years. There will be no seduction by Satan during the thousand years.

Footnotes for Revelation Chapter 19

17: So it was as to His Person and service. No one knew the Son but the Father. It was the secret of His rejection. He was that, and so necessarily such in the world. But the world under Satan’s influence would not have that. In His humiliation His divine glory was maintained in the unsounded depths of His Person. Now He is revealed in glory; but there ever remained what none could search or penetrate into-His own Person and nature. His revealed name was the Word of God. As revealing God in grace or power so as to make Him known, we know Him. But His Person as Son always remains unsearchable. His name is written, so that we know it is unknowable-not unknown but unknowable. But He made good now the character and requirements of God in respect of men-what they ought to be with God, and what God was to them in their natural relationship, revealed in respect of their responsibility. Judgment refers to these, and to ourselves.

18: This too He does alone- not that the saints may not be with Him as His cortege, so to speak, but the execution of judgment is His. In Isaiah it is only said that of the people none were with Him. In sessional judgment, judgment is given to them.

19: I have already stated that the harvest is discriminative judgment: there is wheat for the garner. The wine-press is vengeance, righteous vengeance.

John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.

1–5. After these things. Following the preceding scenes. I heard a great voice of much people. These songs of rejoicing and thanksgiving are seen in Revelation whenever any great triumph or blessing is about to come. See 5:13; 7:12; 11:15; 12:10.

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

General Information:

This is the next part of John's vision. Here he describes the rejoicing in heaven over the fall of the great prostitute, who is the city of Babylon.

I heard

Here "I" refers to John.

Hallelujah

This word means "Praise God" or "Let us praise God."

the great prostitute

Here John refers to the city of Babylon whose wicked people rule over all the people of the earth and lead them to worship false gods. He speaks of the wicked people of Babylon as if they were a great prostitute. (See: Metaphor)

who corrupted the earth

Here "the earth" is a metonym for its inhabitants. AT: "who corrupted the people of the earth" (See: Metonymy)

the blood of his servants

Here "the blood" is a metonym that represents murder. AT: "murdering his servants" (See: Metonymy)

she herself

This refers to Babylon. The reflexive pronoun "herself" is used to add emphasis. (See: Reflexive Pronouns)

translationWords

voice

heaven

save

glory

power

God

judge

true

just

prostitute

corrupt

sexual immorality

avenge

blood

servant

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

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

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

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