Revelation 19
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Revelation 19
Alleluia: Praise in Heaven
1And 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:
Jamieson-Fausset-Brown
CHAPTER 19
Re 19:1-21. The Church's Thanksgiving in Heaven for the Judgment on the Harlot. The Marriage of the Lamb: The Supper: The Bride's Preparation:
John Is Forbidden to Worship the Angel: The Lord and His Hosts Come Forth for War: The Beast and the False Prophet Cast into the Lake of Fire: The Kings and Their Followers Slain by the Sword Out of Christ's Mouth.
1. As in the case of the opening of the prophecy, Re 4:8; 5:9, &c.; so now, at one of the great closing events seen in vision, the judgment on the harlot (described in Re 18:1-24), there is a song of praise in heaven to God: compare Re 7:10, &c., toward the close of the seals, and Re 11:15-18, at the close of the trumpets: Re 15:3, at the saints' victory over the beast.
And--so Andreas. But A, B, C, Vulgate, Syriac, and Coptic omit.
a great voice--A, B, C, Vulgate, Coptic, and Andreas read, "as it were a great voice." What a contrast to the lamentations Re 18:1-24! Compare Jr 51:48. The great manifestation of God's power in destroying Babylon calls forth a great voice of praise in heaven.
people--Greek, "multitude."
Alleluia--Hebrew, "Praise ye Jah," or Jehovah: here first used in Revelation, whence Ellicott infers the Jews bear a prominent part in this thanksgiving. Jah is not a contraction of "Jehovah," as it sometimes occurs jointly with the latter. It means "He who Is": whereas Jehovah is "He who will be, is, and was." It implies God experienced as a PRESENT help; so that "Hallelujah," says Kimchi in Bengel, is found first in the Psalms on the destruction of the ungodly. "Hallelu-Jah" occurs four times in this passage. Compare Psa 149:4-9, which is plainly parallel, and indeed identical in many of the phrases, as well as the general idea. Israel, especially, will join in the Hallelujah, when "her warfare is accomplished" and her foe destroyed.
Salvation, &c.--Greek, "The salvation ... the glory ... the power."
and honour--so Coptic. But A, B, C, and Syriac omit.
unto the Lord our God--so Andreas. But A, B, C, and Coptic read, "(Is) of our God," that is, belongs to Him.
CHAPTER 19
Re 19:1-21. The Church's Thanksgiving in Heaven for the Judgment on the Harlot. The Marriage of the Lamb: The Supper: The Bride's Preparation:
John Is Forbidden to Worship the Angel: The Lord and His Hosts Come Forth for War: The Beast and the False Prophet Cast into the Lake of Fire: The Kings and Their Followers Slain by the Sword Out of Christ's Mouth.
1. As in the case of the opening of the prophecy, Re 4:8; 5:9, &c.; so now, at one of the great closing events seen in vision, the judgment on the harlot (described in Re 18:1-24), there is a song of praise in heaven to God: compare Re 7:10, &c., toward the close of the seals, and Re 11:15-18, at the close of the trumpets: Re 15:3, at the saints' victory over the beast.
And--so Andreas. But A, B, C, Vulgate, Syriac, and Coptic omit.
a great voice--A, B, C, Vulgate, Coptic, and Andreas read, "as it were a great voice." What a contrast to the lamentations Re 18:1-24! Compare Jr 51:48. The great manifestation of God's power in destroying Babylon calls forth a great voice of praise in heaven.
people--Greek, "multitude."
Alleluia--Hebrew, "Praise ye Jah," or Jehovah: here first used in Revelation, whence Ellicott infers the Jews bear a prominent part in this thanksgiving. Jah is not a contraction of "Jehovah," as it sometimes occurs jointly with the latter. It means "He who Is": whereas Jehovah is "He who will be, is, and was." It implies God experienced as a PRESENT help; so that "Hallelujah," says Kimchi in Bengel, is found first in the Psalms on the destruction of the ungodly. "Hallelu-Jah" occurs four times in this passage. Compare Psa 149:4-9, which is plainly parallel, and indeed identical in many of the phrases, as well as the general idea. Israel, especially, will join in the Hallelujah, when "her warfare is accomplished" and her foe destroyed.
Salvation, &c.--Greek, "The salvation ... the glory ... the power."
and honour--so Coptic. But A, B, C, and Syriac omit.
unto the Lord our God--so Andreas. But A, B, C, and Coptic read, "(Is) of our God," that is, belongs to Him.
The Pulpit Commentary
And after these things I heard a great voice of much people in heaven, saying; after these things I heard, as it were, a great voice of a great multitude, etc. The usual introduction to a new phase of a vision (see Rev_4:1, etc.). The "great voice," as usual, characteristic of the heavenly utterances (see Rev_5:2, etc.). Again, we are not told whose the utterance is. It may well be that of all the heavenly inhabitants and saints in glory (cf Rev_7:9). As usual in the Apocalypse, at the termination of a description of the last judgment comes the triumphant song of the heavenly host (cf Rev_7:9-17; Rev_11:17). Thus the account of the conflict between God and the devil, which was begun at Rev_12:1-17., is here concluded at Rev_12:8; after which the narrative takes a fresh departure, once more returning, as it were, to the beginning, and tracing anew this warfare. The remaining portion of the book is analogous to the latter part of Ezekiel. Alleluia; Salvation, and glory, and honor, and power, unto the Lord our God; Hallelujah; the salvation and the glory and the power belong to our God. Ἡ τιμή, "the honour," found in several cursives, is omitted in א, A, B, C, P, etc. So also with the word "Lord." Hallelujah—"Praise ye Jehovah"—is found in Psa_135:1 and elsewhere. It is translated in Psa_135:5 of this chapter, as is St. John's custom (see on Rev_9:11). It has been remarked that the word "Hallelujah" is chiefly used in connection with the punishment of the wicked; in which manner it is also used here. (For a similar ascription of praise, see Rev_4:11, etc.)
And after these things I heard a great voice of much people in heaven, saying; after these things I heard, as it were, a great voice of a great multitude, etc. The usual introduction to a new phase of a vision (see Rev_4:1, etc.). The "great voice," as usual, characteristic of the heavenly utterances (see Rev_5:2, etc.). Again, we are not told whose the utterance is. It may well be that of all the heavenly inhabitants and saints in glory (cf Rev_7:9). As usual in the Apocalypse, at the termination of a description of the last judgment comes the triumphant song of the heavenly host (cf Rev_7:9-17; Rev_11:17). Thus the account of the conflict between God and the devil, which was begun at Rev_12:1-17., is here concluded at Rev_12:8; after which the narrative takes a fresh departure, once more returning, as it were, to the beginning, and tracing anew this warfare. The remaining portion of the book is analogous to the latter part of Ezekiel. Alleluia; Salvation, and glory, and honor, and power, unto the Lord our God; Hallelujah; the salvation and the glory and the power belong to our God. Ἡ τιμή, "the honour," found in several cursives, is omitted in א, A, B, C, P, etc. So also with the word "Lord." Hallelujah—"Praise ye Jehovah"—is found in Psa_135:1 and elsewhere. It is translated in Psa_135:5 of this chapter, as is St. John's custom (see on Rev_9:11). It has been remarked that the word "Hallelujah" is chiefly used in connection with the punishment of the wicked; in which manner it is also used here. (For a similar ascription of praise, see Rev_4:11, etc.)
2For 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.
Jamieson-Fausset-Brown
2. which did corrupt the earth--Greek, "used to corrupt" continually. "Instead of opposing and lessening, she promoted the sinful life and decay of the world by her own earthliness, allowing the salt to lose its savor" [Auberlen].
avenged--Greek, "exacted in retribution." A particular application of the principle (Ge 9:5).
blood of his servants--literally shed by the Old Testament adulterous Church, and by the New Testament apostate Church; also virtually, though not literally, by all who, though called Christians, hate their brother, or love not the brethren of Christ, but shrink from the reproach of the cross, and show unkindness towards those who bear it.
2. which did corrupt the earth--Greek, "used to corrupt" continually. "Instead of opposing and lessening, she promoted the sinful life and decay of the world by her own earthliness, allowing the salt to lose its savor" [Auberlen].
avenged--Greek, "exacted in retribution." A particular application of the principle (Ge 9:5).
blood of his servants--literally shed by the Old Testament adulterous Church, and by the New Testament apostate Church; also virtually, though not literally, by all who, though called Christians, hate their brother, or love not the brethren of Christ, but shrink from the reproach of the cross, and show unkindness towards those who bear it.
The Pulpit Commentary
For true and righteous are his judgments. This reason for the worship of Rev_19:1 is similar to that in Rev_16:7 and Rev_15:3. For he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. A second reason for the worship of Rev_15:1. Corrupt the earth; as in Rev_11:18, where a form of the same verb is used (cf. also Jer_51:25). Her fornication; her unfaithfulness and deceit (see on Rev_14:4, Rev_14:8). The prayer of Rev_6:10 has now been heard (cf. also Rev_18:20).
For true and righteous are his judgments. This reason for the worship of Rev_19:1 is similar to that in Rev_16:7 and Rev_15:3. For he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. A second reason for the worship of Rev_15:1. Corrupt the earth; as in Rev_11:18, where a form of the same verb is used (cf. also Jer_51:25). Her fornication; her unfaithfulness and deceit (see on Rev_14:4, Rev_14:8). The prayer of Rev_6:10 has now been heard (cf. also Rev_18:20).
3And again they said, Alleluia. And her smoke rose up for ever and ever.
Jamieson-Fausset-Brown
3. again--Greek, "a second time."
rose up--Greek, "goeth up."
for ever and ever--Greek, "to the ages of the ages."
3. again--Greek, "a second time."
rose up--Greek, "goeth up."
for ever and ever--Greek, "to the ages of the ages."
The Pulpit Commentary
And again they said, Alleluia. And her smoke rose up forever and ever; goeth up. The "smoke" is that of the burning of Babylon, mentioned in Rev_18:9, Rev_18:18. The final nature of this judgment is indicated by the closing words.
And again they said, Alleluia. And her smoke rose up forever and ever; goeth up. The "smoke" is that of the burning of Babylon, mentioned in Rev_18:9, Rev_18:18. The final nature of this judgment is indicated by the closing words.
4And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia.
Jamieson-Fausset-Brown
4. beasts--rather, "living creatures."
sat--Greek, "sitteth."
4. beasts--rather, "living creatures."
sat--Greek, "sitteth."
The Pulpit Commentary
And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia. (On "the twenty-four elders" as representing the Church of God, and "the four living beings" as typical of creation, see on Rev_4:4, Rev_4:6.) God that sitteth (present tense, as in Rev_19:3) on the throne; as he is described in Rev_4:2 and Rev_5:13. Amen; Hallelujah (see Psa_106:48).
And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia. (On "the twenty-four elders" as representing the Church of God, and "the four living beings" as typical of creation, see on Rev_4:4, Rev_4:6.) God that sitteth (present tense, as in Rev_19:3) on the throne; as he is described in Rev_4:2 and Rev_5:13. Amen; Hallelujah (see Psa_106:48).
5And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great.
Jamieson-Fausset-Brown
5. out of--Greek, "out from the throne" in A, B, C.
Praise our God--Compare the solemn act of praise performed by the Levites, 1Ch 16:36; 23:5, especially when the house of God was filled with the divine glory (2Ch 5:13).
both--omitted in A, B, C, Vulgate, Coptic, and Syriac. Translate as Greek, "the small and the great."
5. out of--Greek, "out from the throne" in A, B, C.
Praise our God--Compare the solemn act of praise performed by the Levites, 1Ch 16:36; 23:5, especially when the house of God was filled with the divine glory (2Ch 5:13).
both--omitted in A, B, C, Vulgate, Coptic, and Syriac. Translate as Greek, "the small and the great."
The Pulpit Commentary
And a voice came out of the throne, saying. Ἐκ "out of," is found in א, P, 1, 34, etc.; ἀπό, "forth from," is supported by A, B, C, etc.; while B reads οὐρανοῦ, "heaven," instead of θρόνου, "throne." Alford suggests that the direction rather than the source of the voice is intended. It is impossible to say to whom the voice should be attributed (cf. Rev_10:4, Rev_10:8, etc.). As an invitation to the Church to praise God, we might expect the voice to be that of one of the elders. Praise our God, all ye his servants, and ye that fear him, both small and great, א, C, P, omit the first "and," thus reading: "ye his servants, ye that fear him," etc. The first words are a repetition of the "Hallelujah" of Rev_19:1. The following phrases are found in Psa_134:1; Psa_115:13.
And a voice came out of the throne, saying. Ἐκ "out of," is found in א, P, 1, 34, etc.; ἀπό, "forth from," is supported by A, B, C, etc.; while B reads οὐρανοῦ, "heaven," instead of θρόνου, "throne." Alford suggests that the direction rather than the source of the voice is intended. It is impossible to say to whom the voice should be attributed (cf. Rev_10:4, Rev_10:8, etc.). As an invitation to the Church to praise God, we might expect the voice to be that of one of the elders. Praise our God, all ye his servants, and ye that fear him, both small and great, א, C, P, omit the first "and," thus reading: "ye his servants, ye that fear him," etc. The first words are a repetition of the "Hallelujah" of Rev_19:1. The following phrases are found in Psa_134:1; Psa_115:13.
The Marriage of the Lamb
6And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth.
Jamieson-Fausset-Brown
6. many waters--Contrast the "many waters" on which the whore sitteth (Re 17:1). This verse is the hearty response to the stirring call, "Alleluia! Praise our God" (Re 19:4, 5).
the Lord God omnipotent--Greek, "the Omnipotent."
reigneth--literally, "reigned": hence reigneth once for all. His reign is a fact already established. Babylon, the harlot, was one great hindrance to His reign being recognized. Her overthrow now clears the way for His advent to reign; therefore, not merely Rome, but the whole of Christendom in so far as it is carnal and compromised Christ for the world, is comprehended in the term "harlot." The beast hardly arises when he at once "goeth into perdition": so that Christ is prophetically considered as already reigning, so soon does His advent follow the judgment on the harlot.
6. many waters--Contrast the "many waters" on which the whore sitteth (Re 17:1). This verse is the hearty response to the stirring call, "Alleluia! Praise our God" (Re 19:4, 5).
the Lord God omnipotent--Greek, "the Omnipotent."
reigneth--literally, "reigned": hence reigneth once for all. His reign is a fact already established. Babylon, the harlot, was one great hindrance to His reign being recognized. Her overthrow now clears the way for His advent to reign; therefore, not merely Rome, but the whole of Christendom in so far as it is carnal and compromised Christ for the world, is comprehended in the term "harlot." The beast hardly arises when he at once "goeth into perdition": so that Christ is prophetically considered as already reigning, so soon does His advent follow the judgment on the harlot.
The Pulpit Commentary
And I heard as it were the voice of a great multitude. This is the response to the invitation just uttered in Rev_19:5. Again "the voice of a multitude," as in Rev_19:1. And as the voice of many waters. That is, in its suggestiveness of great power and magnitude (cf. Rev_1:15; Rev_14:2; Psa_93:3; Jer_51:16). And as the voice of mighty thunderings, saying. A repetition of the idea contained in the preceding clause. The case of the participle is doubtful; A, P, and others have λεγόντων; many cursives א has ' λεγόντας; λεγούσων; the nominative λέγοντες is found in B and others. Alleluia: for the Lord God omnipotent reigneth. (On "Hallelujah," see Rev_19:1.) These words connect the present passage with Rev_17:14. They exhibit, as it were, the culminating reason for this adoration of God. He has exhibited his almighty power in the overthrow of Babylon, who said, "I sit a queen;" and in the overthrow (which has yet to be narrated more fully) of the kings of the earth.
And I heard as it were the voice of a great multitude. This is the response to the invitation just uttered in Rev_19:5. Again "the voice of a multitude," as in Rev_19:1. And as the voice of many waters. That is, in its suggestiveness of great power and magnitude (cf. Rev_1:15; Rev_14:2; Psa_93:3; Jer_51:16). And as the voice of mighty thunderings, saying. A repetition of the idea contained in the preceding clause. The case of the participle is doubtful; A, P, and others have λεγόντων; many cursives א has ' λεγόντας; λεγούσων; the nominative λέγοντες is found in B and others. Alleluia: for the Lord God omnipotent reigneth. (On "Hallelujah," see Rev_19:1.) These words connect the present passage with Rev_17:14. They exhibit, as it were, the culminating reason for this adoration of God. He has exhibited his almighty power in the overthrow of Babylon, who said, "I sit a queen;" and in the overthrow (which has yet to be narrated more fully) of the kings of the earth.
7Let 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.
Jamieson-Fausset-Brown
7. 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 Re 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 Mt 22:2; 25:6, 10; 2Co 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.
7. 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 Re 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 Mt 22:2; 25:6, 10; 2Co 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.
The Pulpit Commentary
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 δώσομεν, "we will give," with א, A. P, 36; but the T.R. δῶμεν, "let us give," which is found in א, B, 1, 7, 38, Vulgate, Cyprian, Primasius, is to be preferred. For the marriage of the Lamb is come, and his wife hath made herself ready. This is somewhat anticipatory; the full vision of the bride of the Lamb is reserved until Rev_21:1-27. But the rejoicing over Babylon and the harlot naturally suggests the allusion to Christ's faithful Church, just as the vision of Rev_7:1-17. is suggested by the concluding words of Rev_6:1-17. "The marriage of the Lamb" is the figure under which is depicted that complete union between Christ and his faithful Church, which will be consummated at the last day, when Satan has been overcome and sin destroyed. It stands in contrast with the fornication of the 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 (Rev_6:8).
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 δώσομεν, "we will give," with א, A. P, 36; but the T.R. δῶμεν, "let us give," which is found in א, B, 1, 7, 38, Vulgate, Cyprian, Primasius, is to be preferred. For the marriage of the Lamb is come, and his wife hath made herself ready. This is somewhat anticipatory; the full vision of the bride of the Lamb is reserved until Rev_21:1-27. But the rejoicing over Babylon and the harlot naturally suggests the allusion to Christ's faithful Church, just as the vision of Rev_7:1-17. is suggested by the concluding words of Rev_6:1-17. "The marriage of the Lamb" is the figure under which is depicted that complete union between Christ and his faithful Church, which will be consummated at the last day, when Satan has been overcome and sin destroyed. It stands in contrast with the fornication of the 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 (Rev_6:8).
8And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.
Jamieson-Fausset-Brown
8. granted--Though in one sense she "made herself ready," having by the Spirit's work in her put on "the wedding garment," yet in the fullest sense it is not she, but her Lord, who makes her ready by "granting to her that she be arrayed in fine linen." It is He who, by giving Himself for her, presents her to Himself a glorious Church, not having spot, but holy and without blemish. It is He also who sanctifies her, naturally vile and without beauty, with the washing of water by the word, and puts His own comeliness on her, which thus becomes hers.
clean and white--so Andreas. But A and B transpose. Translate, "bright and pure"; at once brilliantly splendid and spotless as in the bride herself.
righteousness--Greek, "righteousnesses"; distributively used. Each saint must have this righteousness: not merely be justified, as if the righteousness belonged to the Church in the aggregate; the saints together have righteousnesses; namely, He is accounted as "the Lord our righteousness" to each saint on his believing, their robes being made white in the blood of the Lamb. The righteousness of the saint is not, as Alford erroneously states, inherent, but is imputed: if it were otherwise, Christ would be merely enabling the sinner to justify himself. Ro 5:18 is decisive on this. Compare Article XI, Church of England. The justification already given to the saints in title and unseen possession, is now GIVEN them in manifestation: they openly walk with Christ in white. To this, rather than to their primary justification on earth, the reference is here. Their justification before the apostate world, which had persecuted them, contrasts with the judgment and condemnation of the harlot. "Now that the harlot has fallen, the woman triumphs" [Auberlen]. Contrast with the pure fine linen (indicating the simplicity and purity) of the bride, the tawdry ornamentation of the harlot. Babylon, the apostate Church, is the antithesis to new Jerusalem, the transfigured Church of God. The woman (Re 12:1-6), the harlot (Re 17:1-7), the bride (Re 19:1-10), are the three leading aspects of the Church.
8. granted--Though in one sense she "made herself ready," having by the Spirit's work in her put on "the wedding garment," yet in the fullest sense it is not she, but her Lord, who makes her ready by "granting to her that she be arrayed in fine linen." It is He who, by giving Himself for her, presents her to Himself a glorious Church, not having spot, but holy and without blemish. It is He also who sanctifies her, naturally vile and without beauty, with the washing of water by the word, and puts His own comeliness on her, which thus becomes hers.
clean and white--so Andreas. But A and B transpose. Translate, "bright and pure"; at once brilliantly splendid and spotless as in the bride herself.
righteousness--Greek, "righteousnesses"; distributively used. Each saint must have this righteousness: not merely be justified, as if the righteousness belonged to the Church in the aggregate; the saints together have righteousnesses; namely, He is accounted as "the Lord our righteousness" to each saint on his believing, their robes being made white in the blood of the Lamb. The righteousness of the saint is not, as Alford erroneously states, inherent, but is imputed: if it were otherwise, Christ would be merely enabling the sinner to justify himself. Ro 5:18 is decisive on this. Compare Article XI, Church of England. The justification already given to the saints in title and unseen possession, is now GIVEN them in manifestation: they openly walk with Christ in white. To this, rather than to their primary justification on earth, the reference is here. Their justification before the apostate world, which had persecuted them, contrasts with the judgment and condemnation of the harlot. "Now that the harlot has fallen, the woman triumphs" [Auberlen]. Contrast with the pure fine linen (indicating the simplicity and purity) of the bride, the tawdry ornamentation of the harlot. Babylon, the apostate Church, is the antithesis to new Jerusalem, the transfigured Church of God. The woman (Re 12:1-6), the harlot (Re 17:1-7), the bride (Re 19:1-10), are the three leading aspects of the Church.
The Pulpit Commentary
And to her was granted that she should be arrayed in fine linen, clean and white; and it was given unto her that she should array herself in fine linen, bright [and] pure. The double nature of the process is here set forth. "It was given her," the power comes from God (cf. Rev_13:5, etc.), and yet "she arrays herself;" the action is still voluntary. (On "white linen," see on Rev_4:4; Rev_7:9; Rev_15:6.) The following words are a sufficient commentary. This verse appears to contain the words of the writer, the heavenly song having ceased at the end of verse7. For the fine linen is the righteousness of saints; the righteous acts of the saints. That is, their former righteousness, exhibited in fidelity to God and hostility to the world, obtained and retained by the grace of God, now forms their chief glory. So "their works do follow them" (Rev_14:13).
And to her was granted that she should be arrayed in fine linen, clean and white; and it was given unto her that she should array herself in fine linen, bright [and] pure. The double nature of the process is here set forth. "It was given her," the power comes from God (cf. Rev_13:5, etc.), and yet "she arrays herself;" the action is still voluntary. (On "white linen," see on Rev_4:4; Rev_7:9; Rev_15:6.) The following words are a sufficient commentary. This verse appears to contain the words of the writer, the heavenly song having ceased at the end of verse7. For the fine linen is the righteousness of saints; the righteous acts of the saints. That is, their former righteousness, exhibited in fidelity to God and hostility to the world, obtained and retained by the grace of God, now forms their chief glory. So "their works do follow them" (Rev_14:13).
9And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.
Jamieson-Fausset-Brown
9. He--God by His angel saith unto me.
called--effectually, not merely externally. The "unto," or into," seems to express this: not merely invited to (Greek, "epi"), but called INTO, so as to be partakers of (Greek, "eis"); compare 1Co 1:9.
marriage supper--Greek, "the supper of the marriage." Typified by the Lord's Supper.
true--Greek, "genuine"; veritable sayings which shall surely be fulfilled, namely, all the previous revelations.
9. He--God by His angel saith unto me.
called--effectually, not merely externally. The "unto," or into," seems to express this: not merely invited to (Greek, "epi"), but called INTO, so as to be partakers of (Greek, "eis"); compare 1Co 1:9.
marriage supper--Greek, "the supper of the marriage." Typified by the Lord's Supper.
true--Greek, "genuine"; veritable sayings which shall surely be fulfilled, namely, all the previous revelations.
The Pulpit Commentary
And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb; which are bidden (Revised Version). Cf. the command in Rev_1:11 and Rev_21:5, and the prohibition in Rev_10:4; cf. also the expression in Rev_14:13, "Blessed are the dead," etc. It almost seems as if the writer has in his mind the connection of ideas indicated by the words quoted above on Rev_14:8, "Their works do follow them." The figure of the "marriage supper" is rather a new symbol than the continuation of the symbol of the bride; though very probably suggested by it. For those who partake of the "marriage supper" are those who constitute the bride, viz. the faithful Church of God. Cf. Rev_3:20, the words which are spoken by the "Amen, the faithful and true Witness" (Rev_3:14): "If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." It is impossible to say who the speaker is that thus addresses St. John, except in so far as may be gathered from verse 10. And he saith unto me, These are the true sayings of God. Cf. the words of Rev_3:14, quoted above, and Rev_21:5; also the "Yea, saith the Spirit" of Rev_14:13. (On the word "true," see Rev_3:7.) These words have been restricted to different portions of the Apocalypse by different commentators; but it seems best, on the whole, to understand them as referring to the whole series of visions connected with the harlot and Babylon and the faithful bride of Christ.
And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb; which are bidden (Revised Version). Cf. the command in Rev_1:11 and Rev_21:5, and the prohibition in Rev_10:4; cf. also the expression in Rev_14:13, "Blessed are the dead," etc. It almost seems as if the writer has in his mind the connection of ideas indicated by the words quoted above on Rev_14:8, "Their works do follow them." The figure of the "marriage supper" is rather a new symbol than the continuation of the symbol of the bride; though very probably suggested by it. For those who partake of the "marriage supper" are those who constitute the bride, viz. the faithful Church of God. Cf. Rev_3:20, the words which are spoken by the "Amen, the faithful and true Witness" (Rev_3:14): "If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." It is impossible to say who the speaker is that thus addresses St. John, except in so far as may be gathered from verse 10. And he saith unto me, These are the true sayings of God. Cf. the words of Rev_3:14, quoted above, and Rev_21:5; also the "Yea, saith the Spirit" of Rev_14:13. (On the word "true," see Rev_3:7.) These words have been restricted to different portions of the Apocalypse by different commentators; but it seems best, on the whole, to understand them as referring to the whole series of visions connected with the harlot and Babylon and the faithful bride of Christ.
10And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.
Jamieson-Fausset-Brown
10. at--Greek, "before." John's intending to worship the angel here, as in Re 22:8, on having revealed to him the glory of the new Jerusalem, is the involuntary impulse of adoring joy at so blessed a prospect. It forms a marked contrast to the sorrowful wonder with which he had looked on the Church in her apostasy as the harlot (Re 17:6). It exemplifies the corrupt tendencies of our fallen nature that even John, an apostle, should have all but fallen into "voluntary humility and worshipping of angels," which Paul warns us against.
and of thy brethren--that is, a fellow servant of thy brethren.
have the testimony of Jesus--(See on Re 12:17).
the testimony of--that is, respecting Jesus.
is the spirit of prophecy--is the result of the same spirit of prophecy in you as in myself. We angels, and you apostles, all alike have the testimony of (bear testimony concerning) Jesus by the operation of one and the same Spirit, who enables me to show you these revelations and enables you to record them: wherefore we are fellow servants, not I your lord to be worshipped by you. Compare Re 22:9, "I am fellow servant of thee and of thy brethren the prophets"; whence the "FOR the testimony," &c., here, may be explained as giving the reason for his adding "and (fellow servant) of thy brethren that have the testimony of Jesus." I mean, of the prophets; "for it is of Jesus that thy brethren, the prophets, testify by the Spirit in them." A clear condemnation of Romish invocation of saints as if they were our superiors to be adored.
10. at--Greek, "before." John's intending to worship the angel here, as in Re 22:8, on having revealed to him the glory of the new Jerusalem, is the involuntary impulse of adoring joy at so blessed a prospect. It forms a marked contrast to the sorrowful wonder with which he had looked on the Church in her apostasy as the harlot (Re 17:6). It exemplifies the corrupt tendencies of our fallen nature that even John, an apostle, should have all but fallen into "voluntary humility and worshipping of angels," which Paul warns us against.
and of thy brethren--that is, a fellow servant of thy brethren.
have the testimony of Jesus--(See on Re 12:17).
the testimony of--that is, respecting Jesus.
is the spirit of prophecy--is the result of the same spirit of prophecy in you as in myself. We angels, and you apostles, all alike have the testimony of (bear testimony concerning) Jesus by the operation of one and the same Spirit, who enables me to show you these revelations and enables you to record them: wherefore we are fellow servants, not I your lord to be worshipped by you. Compare Re 22:9, "I am fellow servant of thee and of thy brethren the prophets"; whence the "FOR the testimony," &c., here, may be explained as giving the reason for his adding "and (fellow servant) of thy brethren that have the testimony of Jesus." I mean, of the prophets; "for it is of Jesus that thy brethren, the prophets, testify by the Spirit in them." A clear condemnation of Romish invocation of saints as if they were our superiors to be adored.
The Pulpit Commentary
And I fell at his feet to worship him. The same thing happens again in Rev_20:7, Rev_20:8, and this makes it improbable that St. John imagined the angel to be Christ himself, as some think. More probably (as Alford, Bengel, Vitringa, Wordsworth, and others) St. John was so overwhelmed with the tremendous character of the revelation just made to him, that in his humility he pays undue reverence to the angel who had communicated it to him. This reverence may not have been exactly of the nature of that which he would render to God; but it is evident, from the reproof of the angel, that it was more than could be becomingly and safely paid to a created being. And he said unto me, See thou do it not: I am thy fellow-servant, and of thy brethren that have the testimony of Jesus; saith … I am a fellow servant with thee and with thy brethren, etc. So the apostles styled themselves (Rom_1:1; 2Pe_1:1, etc.). (On "hold the testimony of Jesus," see Rev_1:2, Rev_1:9; Rev_12:17.) Worship God. Such also is the command of our Lord (Mat_4:10). For the testimony of Jesus is the spirit of prophecy. Like the words of verse 8, these words are probably an explanation added by St. John. To prophesy is to understand and proclaim the truth concerning God, especially in the face of prevalent ignorance or opposition; this is also what is meant by holding "the testimony of Jesus." The angel in revealing these visions, the martyrs in openly professing Christ, St. John in receiving and handing on the Apocalypse, were prophesying. Thus it was that the angel announces himself to be the fellow servant of St. John, and a fellow servant with the prophets, and with those "who keep the sayings of this book" (Rev_22:9).
And I fell at his feet to worship him. The same thing happens again in Rev_20:7, Rev_20:8, and this makes it improbable that St. John imagined the angel to be Christ himself, as some think. More probably (as Alford, Bengel, Vitringa, Wordsworth, and others) St. John was so overwhelmed with the tremendous character of the revelation just made to him, that in his humility he pays undue reverence to the angel who had communicated it to him. This reverence may not have been exactly of the nature of that which he would render to God; but it is evident, from the reproof of the angel, that it was more than could be becomingly and safely paid to a created being. And he said unto me, See thou do it not: I am thy fellow-servant, and of thy brethren that have the testimony of Jesus; saith … I am a fellow servant with thee and with thy brethren, etc. So the apostles styled themselves (Rom_1:1; 2Pe_1:1, etc.). (On "hold the testimony of Jesus," see Rev_1:2, Rev_1:9; Rev_12:17.) Worship God. Such also is the command of our Lord (Mat_4:10). For the testimony of Jesus is the spirit of prophecy. Like the words of verse 8, these words are probably an explanation added by St. John. To prophesy is to understand and proclaim the truth concerning God, especially in the face of prevalent ignorance or opposition; this is also what is meant by holding "the testimony of Jesus." The angel in revealing these visions, the martyrs in openly professing Christ, St. John in receiving and handing on the Apocalypse, were prophesying. Thus it was that the angel announces himself to be the fellow servant of St. John, and a fellow servant with the prophets, and with those "who keep the sayings of this book" (Rev_22:9).
The King of Kings on the White Horse
11And 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.
Jamieson-Fausset-Brown
11. behold a white horse; and he that sat upon him--identical with Re 6:2. Here as there he comes forth "conquering and to conquer." Compare the ass-colt on which He rode into Jerusalem (Mt 21:1-7). The horse was used for war: and here He is going forth to war with the beast. The ass is for peace. His riding on it into Jerusalem is an earnest of His reign in Jerusalem over the earth, as the Prince of peace, after all hostile powers have been overthrown. When the security of the world power, and the distress of the people of God, have reached the highest point, the Lord Jesus shall appear visibly from heaven to put an end to the whole course of the world, and establish His kingdom of glory. He comes to judge with vengeance the world power, and to bring to the Church redemption, transfiguration, and power over the world. Distinguish between this coming (Mt 24:27, 29, 37, 39; Greek, "parousia") and the end, or final judgment (Mt 25:31; 1Co 15:23). Powerful natural phenomena shall accompany His advent [Auberlen].
11. behold a white horse; and he that sat upon him--identical with Re 6:2. Here as there he comes forth "conquering and to conquer." Compare the ass-colt on which He rode into Jerusalem (Mt 21:1-7). The horse was used for war: and here He is going forth to war with the beast. The ass is for peace. His riding on it into Jerusalem is an earnest of His reign in Jerusalem over the earth, as the Prince of peace, after all hostile powers have been overthrown. When the security of the world power, and the distress of the people of God, have reached the highest point, the Lord Jesus shall appear visibly from heaven to put an end to the whole course of the world, and establish His kingdom of glory. He comes to judge with vengeance the world power, and to bring to the Church redemption, transfiguration, and power over the world. Distinguish between this coming (Mt 24:27, 29, 37, 39; Greek, "parousia") and the end, or final judgment (Mt 25:31; 1Co 15:23). Powerful natural phenomena shall accompany His advent [Auberlen].
The Pulpit Commentary
And I saw heaven opened, and behold a white horse. A new vision now opens, which is, however, part of the preceding series, commencing at Rev_13:1. The destruction of certain forms of evil—typified by Babylon and the harlot—has been declared; the final overthrow of the dragon has vet to be related, though there may be no such separation in the actual infliction of these punishments as there necessarily is in the relation of them. The warfare now to be described must be understood to be that which is taking place between the hosts of Christ and Satan throughout the period of the world's existence. The heaven opened (cf. Rev_4:1). A similar figure has been already employed in the first seal vision (Rev_6:2). It has been pointed out that the same image is employed at the beginning and at the end of the description of the warfare between Christ and the devil. He who is the First and the Last, the Alpha and Omega (Rev_1:8), rides forth conquering and to conquer (Rev_6:2). And he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. Even the participial construction here employed connects this account with Rev_6:2. "Faithful and True" are the titles applied to our Lord in Rev_3:14, which see. In righteousness he cloth judge; cf. Isaiah's prophecy of Christ: "But with righteousness shall he judge the poor" (Isa_11:4); cf. verse 2 of this chapter. The purposes of this expedition are "to judge and make war."
And I saw heaven opened, and behold a white horse. A new vision now opens, which is, however, part of the preceding series, commencing at Rev_13:1. The destruction of certain forms of evil—typified by Babylon and the harlot—has been declared; the final overthrow of the dragon has vet to be related, though there may be no such separation in the actual infliction of these punishments as there necessarily is in the relation of them. The warfare now to be described must be understood to be that which is taking place between the hosts of Christ and Satan throughout the period of the world's existence. The heaven opened (cf. Rev_4:1). A similar figure has been already employed in the first seal vision (Rev_6:2). It has been pointed out that the same image is employed at the beginning and at the end of the description of the warfare between Christ and the devil. He who is the First and the Last, the Alpha and Omega (Rev_1:8), rides forth conquering and to conquer (Rev_6:2). And he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. Even the participial construction here employed connects this account with Rev_6:2. "Faithful and True" are the titles applied to our Lord in Rev_3:14, which see. In righteousness he cloth judge; cf. Isaiah's prophecy of Christ: "But with righteousness shall he judge the poor" (Isa_11:4); cf. verse 2 of this chapter. The purposes of this expedition are "to judge and make war."
12His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself.
Jamieson-Fausset-Brown
12. Identifying Him with the Son of man similarly described, Re 1:14.
many crowns--Greek, "diadems": not merely (Greek, "stephanoi") garlands of victory, but royal crowns, as King of kings. Christ's diadem comprises all the diadems of the earth and of heavenly powers too. Contrast the papal tiara composed of three diadems. Compare also the little horn (Antichrist) that overcomes the three horns or kingdoms, Da 7:8, 24 (Quære, the Papacy? or some three kingdoms that succeed the papacy, which itself, as a temporal kingdom, was made up at first of three kingdoms, the exarchate of Ravenna, the kingdom of the Lombards, and the state of Rome, obtained by Pope Zachary and Stephen II from Pepin, the usurper of the French dominion). Also, the seven crowns (diadems) on the seven heads of the dragon (Re 12:3), and ten diadems on the ten heads of the beast. These usurpers claim the diadems which belong to Christ alone.
he had a name written--B and Syriac insert, "He had names written, and a name written," &c., meaning that the names of the dominion which each diadem indicated were written on them severally. But A, Vulgate, Origen, and Cyprian omits the words, as English Version.
name ... that no man knew but ... himself--(Jud 13:18; 1Co 2:9, 11; 1Jo 3:2). The same is said of the "new name" of believers. In this, as in all other respects, the disciple is made like his Lord. The Lord's own "new name" is to be theirs, and to be "in their foreheads"; whence we may infer that His as yet unknown name also is written on His forehead; as the high priest had "Holiness to the Lord" inscribed on the miter on his brow. John saw it as "written," but knew not its meaning. It is, therefore, a name which in all its glorious significancy can be only understood when the union of His saints with Him, and His and their joint triumph and reign, shall be perfectly manifested at the final consummation.
12. Identifying Him with the Son of man similarly described, Re 1:14.
many crowns--Greek, "diadems": not merely (Greek, "stephanoi") garlands of victory, but royal crowns, as King of kings. Christ's diadem comprises all the diadems of the earth and of heavenly powers too. Contrast the papal tiara composed of three diadems. Compare also the little horn (Antichrist) that overcomes the three horns or kingdoms, Da 7:8, 24 (Quære, the Papacy? or some three kingdoms that succeed the papacy, which itself, as a temporal kingdom, was made up at first of three kingdoms, the exarchate of Ravenna, the kingdom of the Lombards, and the state of Rome, obtained by Pope Zachary and Stephen II from Pepin, the usurper of the French dominion). Also, the seven crowns (diadems) on the seven heads of the dragon (Re 12:3), and ten diadems on the ten heads of the beast. These usurpers claim the diadems which belong to Christ alone.
he had a name written--B and Syriac insert, "He had names written, and a name written," &c., meaning that the names of the dominion which each diadem indicated were written on them severally. But A, Vulgate, Origen, and Cyprian omits the words, as English Version.
name ... that no man knew but ... himself--(Jud 13:18; 1Co 2:9, 11; 1Jo 3:2). The same is said of the "new name" of believers. In this, as in all other respects, the disciple is made like his Lord. The Lord's own "new name" is to be theirs, and to be "in their foreheads"; whence we may infer that His as yet unknown name also is written on His forehead; as the high priest had "Holiness to the Lord" inscribed on the miter on his brow. John saw it as "written," but knew not its meaning. It is, therefore, a name which in all its glorious significancy can be only understood when the union of His saints with Him, and His and their joint triumph and reign, shall be perfectly manifested at the final consummation.
The Pulpit Commentary
His eyes were as a flame of fire; and his eyes [are] a flame of fire. Again as in Rev_1:13. "Fire" is the type of purity and judgment (see Psa_97:3; Isa_47:14; Isa_66:15; Amo_5:6; 1Co_3:13, etc.; Rev_3:18). And on his head were many crowns; and upon his head [are] many diadems. Διαδήματα, " kingly crowns " (cf. Rev_12:3; Rev_13:1), because he now comes as a King to judgment. The plurality of "crowns" points to his character as King of kings (see Rev_17:14; cf. Rev_13:1). And he had a name written, that no man knew, but he himself; hath a name … no, one knoweth. Evidently the "new name" of Rev_3:12, the significance of which St. John is unable to comprehend (see on Rev_2:7; Rev_3:12). From the connection with the preceding clause, we naturally infer that this name was written upon his forehead (cf Rev_7:3); Joh_16:1); but the writer does not explicitly state this. In B, twenty-five cursives, and Syriac, the words, "names written and," are inserted before "name."
His eyes were as a flame of fire; and his eyes [are] a flame of fire. Again as in Rev_1:13. "Fire" is the type of purity and judgment (see Psa_97:3; Isa_47:14; Isa_66:15; Amo_5:6; 1Co_3:13, etc.; Rev_3:18). And on his head were many crowns; and upon his head [are] many diadems. Διαδήματα, " kingly crowns " (cf. Rev_12:3; Rev_13:1), because he now comes as a King to judgment. The plurality of "crowns" points to his character as King of kings (see Rev_17:14; cf. Rev_13:1). And he had a name written, that no man knew, but he himself; hath a name … no, one knoweth. Evidently the "new name" of Rev_3:12, the significance of which St. John is unable to comprehend (see on Rev_2:7; Rev_3:12). From the connection with the preceding clause, we naturally infer that this name was written upon his forehead (cf Rev_7:3); Joh_16:1); but the writer does not explicitly state this. In B, twenty-five cursives, and Syriac, the words, "names written and," are inserted before "name."
13And he was clothed with a vesture dipped in blood: and his name is called The Word of God.
Jamieson-Fausset-Brown
13. vesture dipped in blood--Is 63:2 is alluded to here, and in Re 19:15, end. There the blood is not His own, but that of His foes. So here the blood on His "vesture," reminding us of His own blood shed for even the ungodly who trample on it, is a premonition of the shedding of their blood in righteous retribution. He sheds the blood, not of the godly, as the harlot and beast did, but of the blood-stained ungodly, including them both.
The Word of God--who made the world, is He also who under the same character and attributes shall make it anew. His title, Son of God, is applicable in a lower sense, also to His people; but "the Word of God" indicates His incommunicable Godhead, joined to His manhood, which He shall then manifest in glory. "The Bride does not fear the Bridegroom; her love casteth out fear. She welcomes Him; she cannot be happy but at His side. The Lamb [Re 19:9, the aspect of Christ to His people at His coming] is the symbol of Christ in His gentleness. Who would be afraid of a lamb? Even a little child, instead of being scared, desires to caress it. There is nothing to make us afraid of God but sin, and Jesus is the Lamb of God that taketh away the sin of the world. What a fearful contrast is the aspect which He will wear towards His enemies! Not as the Bridegroom and the Lamb, but as the [avenging] judge and warrior stained in the blood of His enemies."
13. vesture dipped in blood--Is 63:2 is alluded to here, and in Re 19:15, end. There the blood is not His own, but that of His foes. So here the blood on His "vesture," reminding us of His own blood shed for even the ungodly who trample on it, is a premonition of the shedding of their blood in righteous retribution. He sheds the blood, not of the godly, as the harlot and beast did, but of the blood-stained ungodly, including them both.
The Word of God--who made the world, is He also who under the same character and attributes shall make it anew. His title, Son of God, is applicable in a lower sense, also to His people; but "the Word of God" indicates His incommunicable Godhead, joined to His manhood, which He shall then manifest in glory. "The Bride does not fear the Bridegroom; her love casteth out fear. She welcomes Him; she cannot be happy but at His side. The Lamb [Re 19:9, the aspect of Christ to His people at His coming] is the symbol of Christ in His gentleness. Who would be afraid of a lamb? Even a little child, instead of being scared, desires to caress it. There is nothing to make us afraid of God but sin, and Jesus is the Lamb of God that taketh away the sin of the world. What a fearful contrast is the aspect which He will wear towards His enemies! Not as the Bridegroom and the Lamb, but as the [avenging] judge and warrior stained in the blood of His enemies."
The Pulpit Commentary
And he was clothed with a vesture dipped in blood; and he [is] arrayed in a garment, etc. The idea here is evidently derived from Isa_63:3, "I have trodden the wine press alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury: and their blood shall be sprinkled upon my garments, and I will stain all my raiment" (cf. Isa_63:15). Probably the similarity of this passage has caused the reading, "sprinkled with blood," which is found in a few manuscripts. In the original passage in Isaiah, the blood is doubtless the blood of his enemies; but it is possible that there is here a reference to the blood of Christ himself, which he shed in his warfare with Satan. And his Name is called The Word of God. Only in St. John's writings does this title appear—a strong argument in favour of his authorship of the Apocalypse (cf. Joh_1:1; 1Jn_1:1). This cannot be the "name" of verse 12, which, as there explained, is unknown. This Name, the Word of God, is appropriately used when he is going forth to judgment.
And he was clothed with a vesture dipped in blood; and he [is] arrayed in a garment, etc. The idea here is evidently derived from Isa_63:3, "I have trodden the wine press alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury: and their blood shall be sprinkled upon my garments, and I will stain all my raiment" (cf. Isa_63:15). Probably the similarity of this passage has caused the reading, "sprinkled with blood," which is found in a few manuscripts. In the original passage in Isaiah, the blood is doubtless the blood of his enemies; but it is possible that there is here a reference to the blood of Christ himself, which he shed in his warfare with Satan. And his Name is called The Word of God. Only in St. John's writings does this title appear—a strong argument in favour of his authorship of the Apocalypse (cf. Joh_1:1; 1Jn_1:1). This cannot be the "name" of verse 12, which, as there explained, is unknown. This Name, the Word of God, is appropriately used when he is going forth to judgment.
14And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.
Jamieson-Fausset-Brown
14. the armies ... in heaven--Compare "the horse bridles," Re 14:20. The glorified saints whom God "will bring with" Christ at His advent; compare Re 17:14, "they that are with Him, called, chosen, faithful"; as also "His mighty angels."
white and clean--Greek, "pure." A, B, Vulgate, Syriac, and Cyprian omit "and," which Origen and Andreas retain, as English Version.
14. the armies ... in heaven--Compare "the horse bridles," Re 14:20. The glorified saints whom God "will bring with" Christ at His advent; compare Re 17:14, "they that are with Him, called, chosen, faithful"; as also "His mighty angels."
white and clean--Greek, "pure." A, B, Vulgate, Syriac, and Cyprian omit "and," which Origen and Andreas retain, as English Version.
The Pulpit Commentary
And the amiss which were in heaven followed him upon white horses, clothed in fine linen, white and clean; which are … white, pure. These armies are not merely the angels, but the "called, chosen, and faithful" of Rev_17:14, "the bride" of Rev_17:8, who are described as being arrayed in white in Rev_6:11, and Rev_6:8 of this chapter. Those commentators who consider that the angels only are intended, and not the saints, forget the double nature of the vision; it is not only a description of Judgment meted out, but also of a war waged. (On "white" and "fine linen," see previous chapters.)
And the amiss which were in heaven followed him upon white horses, clothed in fine linen, white and clean; which are … white, pure. These armies are not merely the angels, but the "called, chosen, and faithful" of Rev_17:14, "the bride" of Rev_17:8, who are described as being arrayed in white in Rev_6:11, and Rev_6:8 of this chapter. Those commentators who consider that the angels only are intended, and not the saints, forget the double nature of the vision; it is not only a description of Judgment meted out, but also of a war waged. (On "white" and "fine linen," see previous chapters.)
15And 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.
Jamieson-Fausset-Brown
15. out of his mouth ... sword--(Re 1:16; 2:12, 16). Here in its avenging power, 2Th 2:8, "consume with the Spirit of His mouth" (Is 11:4, to which there is allusion here); not in its convicting and converting efficacy (Ep 6:17; He 4:12, 13, where also the judicial keenness of the sword-like word is included). The Father commits the judgment to the Son.
he shall rule--The HE is emphatic, He and none other, in contrast to the usurpers who have misruled on earth. "Rule," literally, "tend as a shepherd"; but here in a punitive sense. He, who would have shepherded them with pastoral rod and with the golden scepter of His love, shall dash them in pieces, as refractory rebels, with "a rod of iron."
treadeth ... wine-press--(Is 63:3).
of the fierceness and wrath--So Andreas reads. But A, B, Vulgate, Coptic, and Origen read, "of the fierceness (or boiling indignation) of the wrath," omitting "and."
Almighty--The fierceness of Christ's wrath against His foes will be executed with the resources of omnipotence.
15. out of his mouth ... sword--(Re 1:16; 2:12, 16). Here in its avenging power, 2Th 2:8, "consume with the Spirit of His mouth" (Is 11:4, to which there is allusion here); not in its convicting and converting efficacy (Ep 6:17; He 4:12, 13, where also the judicial keenness of the sword-like word is included). The Father commits the judgment to the Son.
he shall rule--The HE is emphatic, He and none other, in contrast to the usurpers who have misruled on earth. "Rule," literally, "tend as a shepherd"; but here in a punitive sense. He, who would have shepherded them with pastoral rod and with the golden scepter of His love, shall dash them in pieces, as refractory rebels, with "a rod of iron."
treadeth ... wine-press--(Is 63:3).
of the fierceness and wrath--So Andreas reads. But A, B, Vulgate, Coptic, and Origen read, "of the fierceness (or boiling indignation) of the wrath," omitting "and."
Almighty--The fierceness of Christ's wrath against His foes will be executed with the resources of omnipotence.
The Pulpit Commentary
And out of his month goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a red of iron. The description is still similar to that given in Rev_1:1-20. (see Rev_1:16; Rev_2:12, Rev_2:16). (For the last clause, see Rev_2:27; Rev_12:5; and cf. Isa_63:3.) The symbolism is descriptive of warfare, victory, and judgment. "He" is emphatic: "he shall rule"—no longer the kings of the earth. The nations; in the sense of the ungodly (cf. Rev_16:19, etc.). And he treadeth the wine press of the fierceness and wrath of Almighty God; the wine press of the wine of the fierceness of the wrath, etc. In Rev_14:10 we have the figure of "the wine of the wrath" of God, and in Rev_14:19 that of the "wine press of the wrath;" here the two are combined (cf. also Isa_63:3, quoted on Isa_63:13).
And out of his month goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a red of iron. The description is still similar to that given in Rev_1:1-20. (see Rev_1:16; Rev_2:12, Rev_2:16). (For the last clause, see Rev_2:27; Rev_12:5; and cf. Isa_63:3.) The symbolism is descriptive of warfare, victory, and judgment. "He" is emphatic: "he shall rule"—no longer the kings of the earth. The nations; in the sense of the ungodly (cf. Rev_16:19, etc.). And he treadeth the wine press of the fierceness and wrath of Almighty God; the wine press of the wine of the fierceness of the wrath, etc. In Rev_14:10 we have the figure of "the wine of the wrath" of God, and in Rev_14:19 that of the "wine press of the wrath;" here the two are combined (cf. also Isa_63:3, quoted on Isa_63:13).
16And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.
Jamieson-Fausset-Brown
16. "His name written on His vesture and on His thigh," was written partly on the vesture, partly on the thigh itself, at the part where in an equestrian figure the robe drops from the thigh. The thigh symbolizes Christ's humanity as having come, after the flesh, from the loins of David, and now appearing as the glorified "Son of man." On the other hand, His incommunicable divine name, "which no man knew," is on His head (Re 19:12), [Menochius].
KING OF KINGS--Compare Re 17:14, in contrast with Re 19:17, the beast being in attempted usurpation a king of kings, the ten kings delivering their kingdom to him.
16. "His name written on His vesture and on His thigh," was written partly on the vesture, partly on the thigh itself, at the part where in an equestrian figure the robe drops from the thigh. The thigh symbolizes Christ's humanity as having come, after the flesh, from the loins of David, and now appearing as the glorified "Son of man." On the other hand, His incommunicable divine name, "which no man knew," is on His head (Re 19:12), [Menochius].
KING OF KINGS--Compare Re 17:14, in contrast with Re 19:17, the beast being in attempted usurpation a king of kings, the ten kings delivering their kingdom to him.
The Pulpit Commentary
And he hath on his vesture and on his thigh a name written. What this means is doubtful. The following suggestions have been made:
(1) The name, written at length, is written partly upon the vesture and partly upon the thigh itself, where the garment would (in an equestrian figure) fall away from the thigh (Alford).
(2) The name is written on the vesture, even (καί) on that part of it which covers the thigh (De Wette, Dusterdieck, Hengstenberg).
(3) On the thigh, as the place where the sword usually hangs.
(4) A reference to the custom of engraving the name of the artist upon the thigh of a statue (Cic., 'Verr.,' 4.43; see Wetstein).
KING OF KINGS, AND LORD OF LORDS. As in Rev_17:14 (but inverted), where, as here, it portrays the victorious career of Christ over the "kings of the earth."
And he hath on his vesture and on his thigh a name written. What this means is doubtful. The following suggestions have been made:
(1) The name, written at length, is written partly upon the vesture and partly upon the thigh itself, where the garment would (in an equestrian figure) fall away from the thigh (Alford).
(2) The name is written on the vesture, even (καί) on that part of it which covers the thigh (De Wette, Dusterdieck, Hengstenberg).
(3) On the thigh, as the place where the sword usually hangs.
(4) A reference to the custom of engraving the name of the artist upon the thigh of a statue (Cic., 'Verr.,' 4.43; see Wetstein).
KING OF KINGS, AND LORD OF LORDS. As in Rev_17:14 (but inverted), where, as here, it portrays the victorious career of Christ over the "kings of the earth."
The Supper of the Great God
17And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God;
Jamieson-Fausset-Brown
17. an--Greek, "one."
in the sun--so as to be conspicuous in sight of the whole world.
to all the fowls--(Eze 39:17-20).
and gather yourselves--A, B, Vulgate, Syriac, Coptic, and Andreas read, "be gathered," omitting "and."
of the great God--A, B, Vulgate, Syriac, Coptic, and Andreas read, "the great supper (that is, banquet) of God."
17. an--Greek, "one."
in the sun--so as to be conspicuous in sight of the whole world.
to all the fowls--(Eze 39:17-20).
and gather yourselves--A, B, Vulgate, Syriac, Coptic, and Andreas read, "be gathered," omitting "and."
of the great God--A, B, Vulgate, Syriac, Coptic, and Andreas read, "the great supper (that is, banquet) of God."
The Pulpit Commentary
And I saw an angel standing in the sun. That is, in mid heaven (as in Rev_8:13, etc.); in a place befitting his glory, and also whence he can appropriately issue his summons. And he cried with a loud voice. As is usual in all the heavenly utterances (see Rev_5:2, etc.). Saying to all the fowls that fly in the midst of heaven; the birds that fly in mid heaven (Revised Version) (vide supra); see Eze_39:17, et seq., for the origin of the imagery here employed. Come and gather yourselves together unto the supper of the great God; come, be gathered together unto the great supper of God (Revised Version). Not, of course, the "supper" of Eze_39:9, but rather a contrast to it; that supper which is reserved for the ungodly, at which they form the prey. The language is employed in filling in the accessory details of the central image, and must not be pressed too far in particular directions; e.g. Andreas considers the birds to be good angels.
And I saw an angel standing in the sun. That is, in mid heaven (as in Rev_8:13, etc.); in a place befitting his glory, and also whence he can appropriately issue his summons. And he cried with a loud voice. As is usual in all the heavenly utterances (see Rev_5:2, etc.). Saying to all the fowls that fly in the midst of heaven; the birds that fly in mid heaven (Revised Version) (vide supra); see Eze_39:17, et seq., for the origin of the imagery here employed. Come and gather yourselves together unto the supper of the great God; come, be gathered together unto the great supper of God (Revised Version). Not, of course, the "supper" of Eze_39:9, but rather a contrast to it; that supper which is reserved for the ungodly, at which they form the prey. The language is employed in filling in the accessory details of the central image, and must not be pressed too far in particular directions; e.g. Andreas considers the birds to be good angels.
18That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great.
Jamieson-Fausset-Brown
18. Contrast with this "supper," Re 19:17, 18, the marriage supper of the Lamb, Re 19:9.
captains--Greek, "captains of thousands," that is, chief captains. The "kings" are "the ten" who "give their power unto the beast."
free and bond--specified in Re 13:16, as "receiving the mark of the beast." The repetition of flesh (in the Greek it is plural: masses of flesh) five times in this verse, marks the gross carnality of the followers of the beast. Again, the giving of their flesh to the fowls to eat, is a righteous retribution for their not suffering the dead bodies of Christ's witnesses to be put in graves.
18. Contrast with this "supper," Re 19:17, 18, the marriage supper of the Lamb, Re 19:9.
captains--Greek, "captains of thousands," that is, chief captains. The "kings" are "the ten" who "give their power unto the beast."
free and bond--specified in Re 13:16, as "receiving the mark of the beast." The repetition of flesh (in the Greek it is plural: masses of flesh) five times in this verse, marks the gross carnality of the followers of the beast. Again, the giving of their flesh to the fowls to eat, is a righteous retribution for their not suffering the dead bodies of Christ's witnesses to be put in graves.
The Pulpit Commentary
That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great (cf. the description in Eze_39:17). All men; that is, all the ungodly. Cf. the description of the same event at the conclusion of the seal judgments (Rev_6:15). The whole account indicates the widespread and complete nature of God's judgments, which none shall be able to escape.
That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great (cf. the description in Eze_39:17). All men; that is, all the ungodly. Cf. the description of the same event at the conclusion of the seal judgments (Rev_6:15). The whole account indicates the widespread and complete nature of God's judgments, which none shall be able to escape.
The Beast and the False Prophet Taken
19And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army.
Jamieson-Fausset-Brown
19. gathered together--at Armageddon, under the sixth vial. For "their armies" in B and Andreas, there is found "His armies" in A.
war--so Andreas. But A and B read, "the war," namely, that foretold, Re 16:14; 17:4.
19. gathered together--at Armageddon, under the sixth vial. For "their armies" in B and Andreas, there is found "His armies" in A.
war--so Andreas. But A and B read, "the war," namely, that foretold, Re 16:14; 17:4.
The Pulpit Commentary
And I saw the beast; viz. that described in Rev_13:1, typical of the hostile world power. And the kings of the earth, and their armies. The kings summoned by the unclean spirits of Rev_16:13, Rev_16:14, typical of the forces which the beast employs in his spiritual warfare with God. The armies are the adherents of the beast, described in Rev_13:1-18.—the ungodly, those who follow the world rather than God. Gathered together to make war against him that sat on the horse, and against his army. Gathered as described in Rev_16:14 and Rev_16:17 of this chapter. Again (as in Rev_16:7) a double operation. The gathering is voluntary on the part of the wicked (Rev_16:14), and yet it is overruled by God, and made to serve his ends (Rev_19:17). Him that sat on the horse; Christ (see Rev_16:11). "His army" consists of the faithful followers of Christ. They are here pictured as a heavenly army (Rev_16:14), because the victory which they achieved is the leading feature here depicted, but their warfare took place while they were on earth (cf. Rev_14:13). The war (with the article); viz. that war which is perpetually waged between the powers of light and darkness, and which will not be terminated until the great judgment.
And I saw the beast; viz. that described in Rev_13:1, typical of the hostile world power. And the kings of the earth, and their armies. The kings summoned by the unclean spirits of Rev_16:13, Rev_16:14, typical of the forces which the beast employs in his spiritual warfare with God. The armies are the adherents of the beast, described in Rev_13:1-18.—the ungodly, those who follow the world rather than God. Gathered together to make war against him that sat on the horse, and against his army. Gathered as described in Rev_16:14 and Rev_16:17 of this chapter. Again (as in Rev_16:7) a double operation. The gathering is voluntary on the part of the wicked (Rev_16:14), and yet it is overruled by God, and made to serve his ends (Rev_19:17). Him that sat on the horse; Christ (see Rev_16:11). "His army" consists of the faithful followers of Christ. They are here pictured as a heavenly army (Rev_16:14), because the victory which they achieved is the leading feature here depicted, but their warfare took place while they were on earth (cf. Rev_14:13). The war (with the article); viz. that war which is perpetually waged between the powers of light and darkness, and which will not be terminated until the great judgment.
20And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.
Jamieson-Fausset-Brown
20. and with him the false prophet--A reads, "and those with him." B reads, "and he who was with him, the false prophet."
miracles--Greek, "the miracles" (literally, "signs") recorded already (Re 13:14) as wrought by the second beast before (literally, 'in sight of') the first beast. Hence it follows the second beast is identical with the false prophet. Many expositors represent the first beast to be the secular, the second beast to be the ecclesiastical power of Rome; and account for the change of title for the latter from the "other beast" to the "false prophet," is because by the judgment on the harlot, the ecclesiastical power will then retain nothing of its former character save the power to deceive. I think it not unlikely that the false prophet will be the successor of the spiritual pretensions of the papacy; while the beast in its last form as the fully revealed Antichrist will be the secular representative and embodiment of the fourth world kingdom, Rome, in its last form of intensified opposition to God. Compare with this prophecy, Eze 38:1-39:29; Da 2:34, 35, 44; 11:44, 45; 12:1; Joe 3:9-17; Zec 12:1-14:21. Daniel (Da 7:8) makes no mention of the second beast, or false prophet, but mentions that "the little horn" has "the eyes of a man," that is, cunning and intellectual culture; this is not a feature of the first beast in the thirteenth chapter, but is expressed by the Apocalyptic "false prophet," the embodiment of man's unsanctified knowledge, and the subtlety of the old serpent. The first beast is a political power; the second is a spiritual power--the power of ideas. But both are beasts, the worldly Antichristian wisdom serving the worldly Antichristian power. The dragon is both lion and serpent. As the first law in God's moral government is that "judgment should begin at the house of God," and be executed on the harlot, the faithless Church, by the world power with which she had committed spiritual adultery, so it is a second law that the world power, after having served as God's instrument of punishment, is itself punished. As the harlot is judged by the beast and the ten kings, so these are destroyed by the Lord Himself coming in person. So Zep 1:1-18 compared with Zep 2:1-15. And Jeremiah, after denouncing Jerusalem's judgment by Babylon, ends with denouncing Babylon's own doom. Between the judgment on the harlot and the Lord's destruction of the beast, will intervene that season in which earthly-mindedness will reach its culmination, and Antichristianity triumph for its short three and a half days during which the two witnesses lie dead. Then shall the Church be ripe for her glorification, the Antichristian world for destruction. The world at the highest development of its material and spiritual power is but a decorated carcass round which the eagles gather. It is characteristic that Antichrist and his kings, in their blindness, imagine that they can wage war against the King of heaven with earthly hosts; herein is shown the extreme folly of Babylonian confusion. The Lord's mere appearance, without any actual encounter, shows Antichrist his nothingness; compare the effect of Jesus' appearance even in His humiliation, Joh 18:6 [Auberlen].
had received--rather as Greek, "received," once for all.
them; that worshipped--literally, "them worshipping" not an act once for all done, as the "received" implies, but those in the habit of "worshipping."
These both were cast ... into a lake--Greek, "... the lake of fire," Gehenna. Satan is subsequently cast into it, at the close of the outbreak which succeeds the millennium (Re 20:10). Then Death and Hell, as well those not found at the general judgment "written in the book of life"; this constitutes "the second death."
alive--a living death; not mere annihilation. "Their worm dieth not, their fire is not quenched."
20. and with him the false prophet--A reads, "and those with him." B reads, "and he who was with him, the false prophet."
miracles--Greek, "the miracles" (literally, "signs") recorded already (Re 13:14) as wrought by the second beast before (literally, 'in sight of') the first beast. Hence it follows the second beast is identical with the false prophet. Many expositors represent the first beast to be the secular, the second beast to be the ecclesiastical power of Rome; and account for the change of title for the latter from the "other beast" to the "false prophet," is because by the judgment on the harlot, the ecclesiastical power will then retain nothing of its former character save the power to deceive. I think it not unlikely that the false prophet will be the successor of the spiritual pretensions of the papacy; while the beast in its last form as the fully revealed Antichrist will be the secular representative and embodiment of the fourth world kingdom, Rome, in its last form of intensified opposition to God. Compare with this prophecy, Eze 38:1-39:29; Da 2:34, 35, 44; 11:44, 45; 12:1; Joe 3:9-17; Zec 12:1-14:21. Daniel (Da 7:8) makes no mention of the second beast, or false prophet, but mentions that "the little horn" has "the eyes of a man," that is, cunning and intellectual culture; this is not a feature of the first beast in the thirteenth chapter, but is expressed by the Apocalyptic "false prophet," the embodiment of man's unsanctified knowledge, and the subtlety of the old serpent. The first beast is a political power; the second is a spiritual power--the power of ideas. But both are beasts, the worldly Antichristian wisdom serving the worldly Antichristian power. The dragon is both lion and serpent. As the first law in God's moral government is that "judgment should begin at the house of God," and be executed on the harlot, the faithless Church, by the world power with which she had committed spiritual adultery, so it is a second law that the world power, after having served as God's instrument of punishment, is itself punished. As the harlot is judged by the beast and the ten kings, so these are destroyed by the Lord Himself coming in person. So Zep 1:1-18 compared with Zep 2:1-15. And Jeremiah, after denouncing Jerusalem's judgment by Babylon, ends with denouncing Babylon's own doom. Between the judgment on the harlot and the Lord's destruction of the beast, will intervene that season in which earthly-mindedness will reach its culmination, and Antichristianity triumph for its short three and a half days during which the two witnesses lie dead. Then shall the Church be ripe for her glorification, the Antichristian world for destruction. The world at the highest development of its material and spiritual power is but a decorated carcass round which the eagles gather. It is characteristic that Antichrist and his kings, in their blindness, imagine that they can wage war against the King of heaven with earthly hosts; herein is shown the extreme folly of Babylonian confusion. The Lord's mere appearance, without any actual encounter, shows Antichrist his nothingness; compare the effect of Jesus' appearance even in His humiliation, Joh 18:6 [Auberlen].
had received--rather as Greek, "received," once for all.
them; that worshipped--literally, "them worshipping" not an act once for all done, as the "received" implies, but those in the habit of "worshipping."
These both were cast ... into a lake--Greek, "... the lake of fire," Gehenna. Satan is subsequently cast into it, at the close of the outbreak which succeeds the millennium (Re 20:10). Then Death and Hell, as well those not found at the general judgment "written in the book of life"; this constitutes "the second death."
alive--a living death; not mere annihilation. "Their worm dieth not, their fire is not quenched."
The Pulpit Commentary
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image; that wrought the signs in his sight (Revised Version). Here we have described the destruction of the earthly manifestations of Satan's power; the means by which he seeks to achieve his purposes, and which we have interpreted as the hostile world power and self deception (see on Rev_13:1-18.). The whole account contained in Rev_19:11-21 is a brief recapitulation of the whole period of warfare between Christ and Satan, with special attention given to the final overthrow of the powers of evil. It, therefore, covers the same ground as the vision of seals, and then that of the trumpets, then that of the vials, and afterwards that of the beasts, each occupies. The chief difference is that in all those visions the everyday conflict is more particularly described; whereas in this passage the termination of the conflict is specially brought before us. The same ground is covered in the next chapter, advancing, however, one step further, and showing us the final punishment of Satan himself, as well as of his instruments (Rev_20:10). These both were cast alive into a lake of fire burning with brimstone; they twain were cast alive into the lake, etc. (On "brimstone," etc., see on Rev_9:17, Rev_9:18. Cf. Rev_20:10, Rev_20:14, Rev_20:15; Rev_21:8.) This "lake of fire" is the place of punishment for Satan and his hosts; not the place in which he at present works and reigns—which is described as the abyss (Rev_9:1; Rev_11:7; Rev_17:8; Rev_20:1, Rev_20:3).
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image; that wrought the signs in his sight (Revised Version). Here we have described the destruction of the earthly manifestations of Satan's power; the means by which he seeks to achieve his purposes, and which we have interpreted as the hostile world power and self deception (see on Rev_13:1-18.). The whole account contained in Rev_19:11-21 is a brief recapitulation of the whole period of warfare between Christ and Satan, with special attention given to the final overthrow of the powers of evil. It, therefore, covers the same ground as the vision of seals, and then that of the trumpets, then that of the vials, and afterwards that of the beasts, each occupies. The chief difference is that in all those visions the everyday conflict is more particularly described; whereas in this passage the termination of the conflict is specially brought before us. The same ground is covered in the next chapter, advancing, however, one step further, and showing us the final punishment of Satan himself, as well as of his instruments (Rev_20:10). These both were cast alive into a lake of fire burning with brimstone; they twain were cast alive into the lake, etc. (On "brimstone," etc., see on Rev_9:17, Rev_9:18. Cf. Rev_20:10, Rev_20:14, Rev_20:15; Rev_21:8.) This "lake of fire" is the place of punishment for Satan and his hosts; not the place in which he at present works and reigns—which is described as the abyss (Rev_9:1; Rev_11:7; Rev_17:8; Rev_20:1, Rev_20:3).
21And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh.
Jamieson-Fausset-Brown
21. the remnant--Greek, "the rest," that is, "the kings and their armies" (Re 19:19) classed together in one indiscriminate mass. A solemn confirmation of the warning in Psa 2:10.
21. the remnant--Greek, "the rest," that is, "the kings and their armies" (Re 19:19) classed together in one indiscriminate mass. A solemn confirmation of the warning in Psa 2:10.
The Pulpit Commentary
And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. The remnant; that is, the adherents of the beast, the "armies" of Rev_19:19. (For this description of Christ, see Rev_19:11, Rev_19:15.) Spiritual death is inflicted upon those who have proved themselves hostile to God. The last sentence emphasizes the nature of the punishment by the reference to the indignity offered to their bodies after death.
And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. The remnant; that is, the adherents of the beast, the "armies" of Rev_19:19. (For this description of Christ, see Rev_19:11, Rev_19:15.) Spiritual death is inflicted upon those who have proved themselves hostile to God. The last sentence emphasizes the nature of the punishment by the reference to the indignity offered to their bodies after death.
THE HOLY BIBLE
Revelation
Chapter 19
Translated out of the original tongues, and with the former translations diligently compared and revised.
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