Revelation 19:7

The Marriage of the Lamb, Rev_19:7-9

7. honour] Better, the glory.

the marriage of the Lamb] The first suggestion of this image in the N. T. is in our Lord’s parables, St Mat_22:2; Mat_25:1-10 : it is more fully worked out by St Paul, Eph_5:22-32. But men’s minds were prepared for it by the language of all the Prophets about the spiritual marriage of the Lord and Israel: still more, perhaps, by that of the 45th Psalm, rising so far above the royal marriage that no doubt furnished its occasion. And there is little doubt that the Song of Songs was already mystically interpreted among the Jews, though its claim to a place in the Canon was still disputed.

his wife] Called by St John the New Jerusalem, Rev_21:2, by St Paul both by that name, Gal_4:26, and more simply the Church, Eph_5:23 sqq.

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.

19:7 the wedding feast of the Lamb: This event—the wedding of the Messiah with his bride, the church (see Isa 54:5; 61:10; Jer 31:32; Ezek 16:7-14; Hos 2:16-20; Mark 2:19-20; 2 Cor 11:2)—symbolizes complete victory and eternal fellowship.

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

Rev 19:7. [210] Ἡτοίμασεν ἑαυτὴν, hath prepared herself) that is, hath begun to prepare herself; as τεπίστευκα, ἠγάπηκα, ἤλπικα, I have obtained faith, etc. Respecting the marriage itself, see ch. Rev 21:2; Rev 21:9, etc.

[210] 6. καὶ, and) The stirring call brought forward in ver. 5, Hallelujah! is now fully responded to.—V. g.

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

Rev 19:7 . A proleptic allusion to the triumphant bliss as a marriage between the victorious messiah and his people or the new Jerusalem ( cf. Volz, 331). The conception is primarily eschatological (Weinel, p. 137; cf. Mechilta on Exo 19:17 ) and is so employed here. The marriage-day of Christ and his church is the day of his second advent. This is the more intimate and tender aspect of the divine βασιλεία . But, as a traditional feature of the Oriental myth (Jeremiah , 45 f.) was the postponement of the deity’s wedding until he returned from victory ( i.e. , after vanquishing the darkness and cold of the winter), the religious application turns first of all to the overthrow of messiah’s foes (Rev 19:11 f.). ἀγαλλιῶμεν , act. as in 1Pe 1:8 ( cf. Abbott, Diatessarica , 2, 689).

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

Namely unto that holy marriage both herself in person in this verse and also furnished of her spouse with marriage gifts princely and divine is adorned and prepared in the next verse.

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

glad . . . rejoice--Greek, "rejoice . . . exult."

give--so B and ANDREAS. But A reads, "we will give."

glory--Greek, "the glory."

the marriage of the Lamb is come--The full and final consummation is at Rev 21:2-9, &c. Previously there must be the overthrow of the beast, &c., at the Lord's coming, the binding of Satan, the millennial reign, the loosing of Satan and his last overthrow, and the general judgment. The elect-Church, the heavenly Bride, soon after the destruction of the harlot, is transfigured at the Lord's coming, and joins with Him in His triumph over the beast. On the emblem of the heavenly Bridegroom and Bride, compare Mat 22:2; Mat 25:6, Mat 25:10; Co2 11:2. Perfect union with Him personally, and participation in His holiness; joy, glory, and kingdom, are included in this symbol of "marriage"; compare Song of Solomon everywhere. Besides the heavenly Bride, the transfigured, translated, and risen Church, reigning over the earth with Christ, there is also the earthly bride, Israel, in the flesh, never yet divorced, though for a time separated, from her divine husband, who shall then be reunited to the Lord, and be the mother Church of the millennial earth, Christianized through her. Note, we ought, as Scripture does, restrict the language drawn from marriage-love to the Bride, the Church as a whole; not use it as individuals in our relation to Christ, which Rome does in the case of her nuns. Individually, believers are effectually-called guests; collectively, they constitute the bride. The harlot divides her affections among many lovers: the bride gives hers exclusively to Christ.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 7. The marriage of the Lamb is come] The meaning of these figurative expressions appears to be this: After this overthrow of idolatry and superstition, and the discomfiture of antichrist, there will be a more glorious state of Christianity than ever was before.

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

Let us be glad, and rejoice, and give honour to him,.... The saints particularly; the converted Jews will call upon one another to express their gladness at the glorious display of Christ's kingly power and authority, and at the destruction of his enemies, and the happy and comfortable state of his church and people; and to rejoice in him as the Lord their righteousness and strength, and to give him the honour and glory of salvation, and to return him thanks for all the benefits they shall have received from him, particularly on account of what follows:

for the marriage of the Lamb is come; that is, of Christ, the Son of God, with the Jewish church more especially; there was a secret betrothing of all the elect to Christ before the world began; and there is an open espousal of every individual of them at conversion; but the public and general solemnization of the nuptials will not be until the new Jerusalem church state takes place in the personal reign of Christ, hereafter mentioned, Rev 21:1 but here, and as previous to that, there will be a very general and open marriage of Christ with the people of the Jews, who have long rejected and forsaken him; for if the conversion of a single person may be called a marriage with Christ, much more the conversion of such members; and which is often prophesied of under this metaphor of a marriage, as in Isa 62:4. And now the time will be come for the accomplishment of it, the evidence of which follows:

and his wife hath made herself ready, or "dressed herself"; by decking herself with jewels, and putting on her wedding garment provided for her, and given to her by her husband, the Lamb, as appears from the next verse: this preparation will lie partly in the number of converts that will be brought into the Jewish church, which she will receive and clothe herself with, as with the ornament of a bride, Isa 49:18 and partly by the exercise of the several graces of the Spirit upon Christ, comparable to the jewels of a bride, with which she will be adorned for her husband; and also by putting on the robe of his righteousness, hereafter mentioned, which the old Jewish synagogue rejected, and therefore was cast off, Rom 10:3. The Arabic version reads, "the marriage of the Lamb is now come with his spouse, prepared for him"; and the Ethiopic version, "the marriage of his Lamb is come, and the wife is prepared"; and that her preparation is not by her own merits and works of righteousness, but by the grace of her husband, is clear from the following verse. Mr. Daubuz, by "the marriage of the Lamb", understands the first resurrection, and the state of the church at that time; and by "the fine linen", the dress of the church, next mentioned, the incorruptible body of the saints compared to a garment, Co1 15:53 and by those who are afterwards said to be "called to the marriage", the converted nations in a mortal state: but all the saints will share in the first resurrection; besides, as yet the beast and false prophet are not destroyed, which must be before the first resurrection, as the following vision shows.

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

7 Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready.

Ver. 7. Hath made herself ready] Being first made ready by the grace of Christ. Certain est nos facere quod facimus; sed ille facit ut faciamus. (Aug.) The bowls of the candlestick had no oil but that which dropped from the olive branches, Zec 4:12.

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.

Let us be glad and rejoice - Let all in heaven rejoice - for all have an interest in the triumph of truth; all should be glad that the government of God is set up over an apostate world.

And give honour to him - Because the work is glorious; and became it is by his power alone that it has been accomplished. See the notes on Rev 5:12.

For the marriage of the Lamb is come - Of the Lamb of God - the Redeemer of the world. See the notes on Rev 5:6. The relation of God, and especially of the Messiah, to the church, is often in the Scriptures represented under the image of marriage. See the Isa 54:4-6; 62:4-5 notes; 2Co 11:2 note; Eph 5:23-33 note. Compare Jer 3:14; Jer 31:32; Hos 2:19-20. The idea is also said to be common in Arabic and Persian poetry. It is to be remembered, also, that papal Rome has just been represented as a frivolous and meretricious woman; and there is a propriety, therefore, in representing the true church as a pure bride, the Lamb’s wife, and the final triumph of that church as a joyous marriage. The meaning is, that the church was now to triumph and rejoice as if in permanent union with her glorious head and Lord.

And his wife hath made herself ready - By putting on her beautiful apparel and ornaments. All the preparations had been made for a permanent and uninterrupted union with its Redeemer, and the church was henceforward to be recognized as his beautiful bride, and was no more to appear as a decorated harlot - as it had during the papal supremacy. Between the church under the papacy, and the church in its true form, there is all the difference which there is between an abandoned woman gaily decked with gold and jewels, and a pure virgin chastely and modestly adorned, about to be led to be united in bonds of love to a virtuous husband,

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

For the marriage, &c. In the New Testament, the word marriage points out the establishment of the Church, the vocation of different people to the faith, or the reign of the Messias. (Calmet)

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).

A late reverend author tells us: That as there is a three-fold resurrection mentioned in Scripture;

1. A rising to a newness of life, Eph 5:14;

2. The conversion of the Jews, called life from the dead, Rom 11:15;

3. In the end of the world:

so there is a threefold marriage of the Lamb;

1. To particular souls, when by faith they are united to Christ;

2. To his church completed, when the Jews shall be called;

3. When all his elect shall be made one with him in glory, after the general resurrection.

He seemeth to understand it of all these. Probably the conversion of the Jews stayeth for the fall of the papacy, whose worship and persecution are great scandals to them. Probably also, upon the fall of it, many will be converted besides the Jews, and the general resurrection will not be far off. The learned Dr. More seems to restrain it to the Jews’ conversion; I had rather understand it more generally.

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

7. The marriage of the Lamb—By the association of contrast the thought turns from the harlot to the pure and holy wife. Nevertheless, the immediacy of the time-words here is no proof that the marriage of Rev_21:9 (and so the second advent) is literally close at hand.

Even in our Lord’s day on earth (Mat_21:1-10) that marriage was “ready,” and the invitations were sent forth. That is, men are now invited to the New Jerusalem, irrespective of time. And so the justification of the believer is a marriage supper, Rev_2:20. And so, in different stages, both the sanctification of the Church and her glorification is a divine marriage.

Mr. Glasgow, however, calls attention to the fact that the marriage and the marriage supper are two entirely different things. He avers that in every instance in the New Testament the word γαμος, wedding, refers, not to the marriage ceremony but to the feast, which was often some days after. The marriage at Cana was the marriage feast, not the actual wedding. Jesus, by his incarnation, became the bridegroom, (since John was the friend of the bridegroom,) as appears by Joh_3:29. So that while the marriage is on earth, the feast is in heaven. And so here the word is not bride, but wife; and in Rev_21:9, the word “bride” is explained by “wife,” as if the marriage had passed, and the feast was to come.

Is come—The union of the pure Church with Christ is frequently imaged as a marriage. Thus, to the Jewish Church Jehovah says: “I am married unto you.” Jer_3:14. And in Isa_50:1, there is divorce in consequence of unfaithfulness. Yet the completion of the marriage of the Lamb, in its fullest sense, is after the great white throne of Rev_20:11. For the actual final wife is the New Jerusalem, as shown by Rev_21:9. And at Rev_21:2, this New Jerusalem comes “down out of heaven prepared as a bride adorned for her husband.” And that is very decisive proof that, as the bride is the pure Church, so the harlot is an impure Church.

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

Let us be glad and rejoice, and give honour to him; let us rejoice and be exceeding glad, and let us give the glory unto him. Alford reads dwsomen , "we will give," with a, A. P, 36; but the T.R. dwmen , "let us give," which is found in a, B, 1, 7, 38, Vulgate, Cyprian, Primasius, is to be preferred. For the marriage of the Lamb is come, and his wife hath made herself ready. This is somewhat anticipatory; the full vision of the bride of the Lamb is reserved until Re 21. But the rejoicing over Babylon and the harlot naturally suggests the allusion to Christ"s faithful Church, just as the vision of Re 7 is suggested by the concluding words of Re 6. "The marriage of the Lamb" is the figure under which is depicted that complete union between Christ and his faithful Church, which will be consummated at the last day, when Satan has been overcome and sin destroyed. It stands in contrast with the fornication of the harlot the union of the spiritually unfaithful portion of Christ"s Church with the powers of the world. (see on Rev_17:1, Rev_17:2) Alford remarks, "This figure, of a marriage between the Lord and his people, is too frequent and familiar to need explanation." (cf. in the Old Testament, Isa_54:1-8 Eze_16:7, etc.; Hos_2:19, etc.; and in the New Testament, Mat_9:15 Mat_25:1, etc.; Joh_3:29 Eph_5:25, etc.) This symbol of the wife or bride indicates the redeemed, who have already in several places been alluded to in this book. (Rev_7:9 Rev_12:1 Rev_14:1 Rev_17:14, "they that are with him The saints have made themselves ready by enduing themselves with the robe of righteousness (ver. 8).

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

The marriage of the Lamb is come - Is near at hand, to be solemnized speedily. What this implies, none of "the spirits of just men," even in paradise, yet know. O what things are those which are yet behind! And what purity of heart should there be, to meditate upon them! And his wife hath made herself ready - Even upon earth; but in a far higher sense, in that world. After a time allowed for this, the new Jerusalem comes down, both made ready and adorned, chap. xxi, 2.

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

wife

The "Lamb’s wife" here is the "bride" Rev 21:9 the Church, identified with the "heavenly Jerusalem" Heb 12:22; Heb 12:23 and to be distinguished from Israel, the adulterous and repudiated "wife" of Jehovah, yet to be restored; Isa 54:1-10; Hos 2:1-17 who is identified with the earth Hos 2:23. A forgiven and restored wife could not be called either a virgin 2Co 11:2; 2Co 11:3 or a bride.

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

7. For the marriage of the Lamb is come. The blessed union of the Lord with his chosen Bride, the Church. The consummation of this marriage is described in 21:2. His wife hath made herself ready. The Church has to prepare herself for this event before it can take place. The Lord will not accept a bride who is not purified and fit for the Heavenly Bridegroom.

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.

Connecting Statement:

The voice of the crowd from the previous verse continues speaking.

Let us rejoice

Here "us" refers to all of God's servants.

give him the glory

"give God the glory" or "honor God"

wedding celebration of the Lamb ... his bride has made herself ready

Here John speaks of the joining of Jesus and his people together forever as if it were a wedding celebration. (See: Metaphor)

Lamb

This is a young sheep. Here is it used symbolically to refer to Christ. See how you translated this in Revelation 5:6. (See: Symbolic Language)

has come

Existing in the present is spoken of as having come. (See: Metaphor)

his bride has made herself ready

John speaks of God's people as if they were a bride who has gotten ready for her wedding. (See: Metaphor)

She was permitted to be dressed in bright and clean fine linen

Here "she" refers to the people of God. John speaks of the righteous acts of God's people as if they were a bright and clean dress that a bride wears on her wedding day. You can state this in active form. AT: "God allowed her to wear a dress of bright and clean fine linen" (See: Metaphor and Active or Passive)

translationWords

joy

glory

lamb

bride

righteous

works

people of God

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

7. χαίρωμεν. The joy of the festival which makes heaven and earth one follows inseparably on the joy of the judgement on earth.

δῶμεν. The present subjunctive of this verb is not found in the New Testament, and even in the indicative the aorists are far commoner. If we read δώσομεν the construction will be substantially as in Mic 4:2, ἀναβῶμεν … καὶ δείξουσιν ἡμῖν, though there the change of person makes it clear.

ὁ γάμος τοῦ ἀρνίου. The first suggestion of this image in the N.T. is in our Lord’s parables, St Mat 22:3; Mat 25:1-10: it is more fully worked out by St Paul, Eph 5:22-32. But men’s minds were prepared for it by the language of all the Prophets about the spiritual marriage of the Lord and Israel: still more, perhaps, by that of the 45th Psalm, rising so far above the royal marriage that no doubt furnished its occasion. And there is little doubt that the Song of Songs was already mystically interpreted among the Jews, though its claim to a place in the Canon was still disputed.

ἡ γυνὴ αὐτοῦ. Called by St John “the New Jerusalem,” Rev 21:2, by St Paul, Gal 4:26, “Jerusalem above,” as well as more simply the Church, Eph 5:23 sqq.

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.

The marriage of the Lamb. For the figure, compare Isa 54:1 - 8; Eze 16:7 - 14; Hos 2:19; Mt 9:15; Joh 3:29; Eph 5:25.

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