John wrote the record of his vision of events surrounding the Lord Jesus' second coming to share the future vindication of Jesus Christ with his readers. The chapter has two parts: the rejoicing triggered by Babylon's fall (vv. 1-10), and the events surrounding the Lamb's return to the earth (vv. 11-21).
This pericope has strong ties to what precedes (16:17-18:24). It is the concluding revelation concerning the fall of Babylon, the latter-day Egypt and Tyre, and Antichrist, the ultimate Pharaoh of the Exodus and King of Tyre. The praise in this section is in response to the angel's invitation for those in heaven to rejoice (18:20).616Verses 9 and 10 conclude the section begun in 17:1-3.617The proleptic silence of ruined Babylon on earth now gives way in the narrative to enthusiastic rejoicing in heaven.618This is the climactic expression of praise in Revelation (cf. 4:8, 11; 5:9-10, 12-14; 7:10, 12, 15-17; 11:15, 17-18; 15:3-4; 16:5-7).
The four songs in verses 1-5 look back to the judgment of Babylon, and the song in verses 9-10 looks forward to the marriage supper of the Lamb. The harlot dies, but the bride begins to enjoy new life.619
19:1 This first song praises God for judging the harlot. After John received the revelation about the destruction of commercial Babylon, he evidently heard another angelic chorus singing loudly in heaven (cf. 4:8, 11; 5:12-14). "Hallelujah"means "Praise the Lord."Its only four occurrences in the New Testament are in this pericope (vv. 1, 3, 4, 6), though it occurs frequently in the Psalms.620There it usually has some connection with the punishment of the ungodly, as it does here (e.g., Ps. 104:35). God is worthy of praise because He has all salvation (cf. 7:10; 12:10), glory (cf. 15:8), and power (cf. 4:11; 7:12; 12:10; 1 Chron. 29:11).
19:2 This group praises God because of His true (fair) and righteous (just) judgments (cf. 15:3; 16:7), especially of the harlot Babylon.
"By now all men have made their choice between God and Satan. Universal worship of the beast and universal rejoicing over the deaths of the two witnesses mark the world not only as guilty but also as irreclaimable. The earth-dwellers have hardened their hearts forever to a point that precludes any possibility of repentance . . . God's judgment of those with this disposition is the special occasion of praise to God."621
The angels anticipated God's judgment of the harlot; it had not happened yet. Probably both aspects of Babylonianism are in view here, religious and commercial. The essence of the harlot's guilt lies in her corrupting the earth with her immoralities (cf. 14:8; 17:2; 18:3). By destroying Babylon God will avenge the blood of believers who died as a result of its influences (cf. 18:24; Deut. 32:42-43; 2 Kings 9:7).
The outpouring of God's wrath on the earth-dwellers will come as a consequence of believers' petitions (cf. 5:8; 6:9-11; 8:3-5; 9:13; 10:6; 14:18; 16:7; 19:2).622
19:3 A second burst of praise from the same group glorified God for judging Babylon finally so its influences will never rise again. This encore heightens the praise in the first song. The divine judgments of Sodom and Gomorrah and Edom were previews of this judgment (cf. Gen. 19:38; Isa. 34:10).623The smoke represents the effects of the fire that will destroy Babylon (cf. 17:16; 18:8, 9, 18). It will stop rising when the fire dies out, but the destruction that it symbolizes will be permanent. The punishment of God's enemies will be everlasting (cf. vv. 20, 21; 14:11; Dan. 12:2; Matt. 25:46).
19:4 The 24 elders and the four living creatures echoed these sentiments in a third song of praise (cf. 4:9-10; 5:8, 14; 7:9-11; 14:3). The one who sits on the throne is evidently God the Father. "Amen"voices their approval of the two previous expressions of praise (vv. 1-2, 3), and "Hallelujah"expresses their own praise (cf. 7:12).
19:5 The authoritative voice from the throne probably belonged to an angel (v. 10). It called for added continuous praise from all God's servants (cf. Ps. 113:1; 115:13). Allusions to the Hallel psalms in this pericope connect the vindication that the psalmists cried out for so often with what was now imminent (cf. Ps. 113:1; 135:1, 20). The bond-servants to whom the voice appealed for praise probably include all the servants of God in heaven, angelic and human, including the saints and prophets (cf. 18:14, 20; 19:2). The angel called for the fear of God since judgment is in view. The call extends to creatures of all classes (cf. Ps. 115:13).
19:6 This praise followed and probably included that of the angels. Together all God's servants in heaven now praised Him for the fact that He reigns. In this proleptic statement they look forward to what is about to happen, namely, Jesus Christ's return to earth and the beginning of His eternal reign.624Here He receives the title "the Lord our God, the Almighty."This praise is appropriately great since Messiah's earthly reign is the climax of history. Thus John heard a voice that sounded like multitudes of people, the roar of a huge waterfall, and loud claps of thunder announcing its arrival (cf. Ezek. 1:24; 43:2; Dan. 10:6). The singers are evidently angels (cf. 6:1; 10:1-4; 11:15-17; 14:2). This is the last song of praise in the Apocalypse.
19:7 The song begun in verse 6 continues with an exhortation to rejoice and to glorify God (cf. Matt. 5:12). God deserves praise because He has prepared the bride for the Lamb.625
The bride of the Lamb is evidently the church (cf. v. 9; 3:20; 21:2, 9; 22:17; John 3:29; 2 Cor. 11:2; Eph. 5:25-32). Even though the translators usually render the Greek word gyne, translated "bride,"as "wife,"here the context clearly shows that a wedding is in view.626The bride is the Lamb's newly married wife having been joined to Him in heaven immediately after the Rapture.627God referred to Himself as Israel's husband in the Old Testament (Isa. 54:6; 62:5; Jer. 31:32; Ezek. 16:7-14; Hos. 2:2, 16, 19). However this figure almost always describes Israel as an unfaithful wife.628Israel cannot be this bride or part of this bride because this bride comes to earth with Christ, but Old Testament saints will not experience resurrection until Christ returns to the earth (Dan. 12:1-2). The fact that the bride in 21:12 and 14 includes Israel indicates that the bride will be a growing body of people that will eventually encompass Israel as well as the church. There the bride is the New Jerusalem. However at this time, just before Christ returns to the earth (v. 7), the figure of the bride must describe the church alone.629
Jesus Christ, the Lamb, frequently referred to Himself as a bridegroom (cf. Matt. 9:15; 22:2-14; 25:1-13; Mark 2:19-20; Luke 5:34-35; 14:15-24; John 3:29). For the Jews, the wedding figure stressed the intimate relationship that will exist between God and His people in the earthly messianic kingdom.630
We can clarify the general time and place of the marriage of the Lamb by comparing it with marriage customs in the ancient Near East.631There were three main events involved in a marriage. First, the parents chose a bride for the groom. This takes place presently as the Holy Spirit calls the elect out of the world to be Christ's bride through regeneration. Second, when the time for marriage had come, the groom would leave His home with His friends, go to the home of the bride, and escort her from her home to his. The bride did not know when this would occur. This will take place when Christ comes to take His bride to heaven at the Rapture (cf. John 14:1-2). Third, the groom provided a feast for his bride and his friends at his home that lasted several days. This will take place on earth either at the beginning of the Millennium,632throughout the Millennium,633or beginning with the Millennium and continuing throughout eternity (cf. 21:2, 9).634The present verse (v. 7) describes the wedding proper, stage two (cf. vv. 8, 14), which had taken place in John's vision. It also announces that the bride is ready for the feast, stage three.
The preparedness of the bride is one reason for the celebration called for in this verse. The bride had prepared herself (cf. Matt. 25:14-23; 2 Cor. 7:1; 1 John 3:3; Jude 21), but the ultimate preparation was God's, so He deserves praise (cf. Matt. 20:1-16; Eph. 5:25-27). The theme of the first song (vv. 1-3) was the destruction of the harlot, and the theme of this one is the wedding of the Lamb to His bride, who is the antithesis of the harlot.
19:8 The angelic chorus continued to describe the preparation of the bride for the wedding feast. God graciously enabled her to clothe herself in fine linen (cf. 6:4; 8:3; 9:5; 15:6; 18:12; 19:14; Gen. 41:42; Dan. 10:5; 12:6-7). "Bright"indicates divine glory,635and "clean"reflects purity (cf. 21:18, 21). This is dress appropriate for God's presence. Fine linen represents righteous deeds, as this verse explains (cf. 14:13). These are the works of the saints rather than their standing before God. Their good deeds that God's grace made possible constitute them dressed appropriately for their righteous Lord (cf. Matt. 22:1-14). The bride's clothing contrasts with the harlot's gaudy garments (cf. 17:4; 18:16).
"Contrast the prostitute and her lovers in the preceding chapters with the Lamb and His chaste bride . . ."636
19:9 The person who now spoke to John appears to be the same angel who had been guiding him thorough the revelation concerning Babylon (cf. 17:1, 15). He instructed John to write again (cf. 1:11, 19), this time another beatitude (cf. 14:3). This blessing gives Tribulation saints an additional motivation to remain faithful. Those invited to the Lamb's marriage supper include His friends as well as the bride. This implies the presence of other believers besides church saints at this celebration.637Those invited to the supper will include the bride and other believers who are not members of the church. These would be Tribulation martyrs and believers who will live through the Tribulation and enter the Millennium alive (cf. 12:13-17; 20:4-5; Matt. 22:11-14; 25:1-13). They may also include Old Testament saints who will experience resurrection at the beginning of the Millennium (cf. Isa. 26:19; Dan. 12:2).
The angel concluded with the final sentence, "These are true words of God"(cf. 22:6, 8-9). He could have been referring to what we read in the first part of this verse.638However since this statement concludes all that this angel had revealed since 17:1, it seems better to take it as referring to all the intervening revelation.639
19:10 The wonder of this revelation and the certainty of its fulfillment seem to have overwhelmed John. He fell down to worship the angel because the angel had revealed these things to him (cf. 1:17; Acts 10:25). This was not proper, as the angel explained (cf. 22:9). Human beings should never worship angels (Col. 2:18).640The angel described himself as a fellow-servant of God with John (cf. Heb. 1:14). Angels, like humans, can only bear witness to the testimony borne by Jesus (cf. 1:2, 9; 6:9; 12:17; 20:4; 22:9, 20).
Therefore the angel directed John to worship God (cf. 22:9; John 4:21-24). To emphasize the centrality of Jesus Christ in this testimony and to encourage worship of God, the angel said that the spirit of prophecy is the testimony of Jesus. The last clause of the verse ("for the testimony of Jesus is the spirit of prophecy") is capable of various interpretations. Some take the genative "of Jesus"as objective, which yields two possible understandings. Perhaps the angel meant that testimony about Jesus is the common substance of all prophecy, that all prophecy ultimately reveals Him.641Alternatively the angel could have meant that the true spirit of prophecy always manifests itself in bearing witness to Jesus; prophecy that does not bear witness to Him is false prophecy.642If the genative is subjective, the angel meant that the testimony that Jesus has given is the essence of prophetic proclamation.643This last view seems preferable since it affords the best explanation of why John should not worship the angel: Jesus is the source of revelation, and angels just communicate it. Moreover the phrase "of Jesus"in the preceding clause also seems to be subjective.
On the one hand, the return of Jesus Christ to the earth is the climax of all that has preceded. On the other, it is the first of seven final things that John saw and recorded. These things were Christ's return, Satan's capture, Satan's binding, the Millennium, Satan's final end, the last judgment, and the new heavens and earth including the New Jerusalem. These events are in chronological sequence, as will become clear.644The chronological progression of events on earth resumes from 16:21.645
"The second coming of Christ is an absolutely essential theme in New Testament theology. In his cross and resurrection, Christ won a great victory over the powers of evil; by his second coming, he will execute that victory. Apart from his return to purge his creation of evil, redemption remains forever incomplete."646
"Those who believe in the reality of the resurrection of Jesus Christ must also look for his return."647
19:11 John saw another scene in heaven (Gr. kai eidon, "And I saw"). He now saw heaven standing open (cf. Ezek. 1:1), not just a door open (4:1) or the heavenly temple open (11:19). A white horse symbolizes victory over one's enemies (cf. 2 Cor. 2:14). Here John saw Christ rather than Antichrist (6:2) riding a white horse (cf. Isa. 62:11). John described Him as Faithful (trustworthy) and True (righteous, the real Messiah; cf. 3:14).648He came out of heaven to judge the beast and to make war with him on earth (cf. Isa. 11:3-5).
19:12 Jesus Christ's eyes suggest His piercing judgment of sin that takes everything into account (cf. 1:14; 2:18). His many diadems (Gr. diadema, regal crowns, cf. 12:3; 13:1) symbolize His right to rule the world as King of kings.649His unknown name was not known to John or to anyone else at that time, but it may become known when Jesus Christ returns (cf. 2:17; Matt. 11:27).
"Throughout the ancient world a name revealed the nature of an individual, who he is and what he is. The unknown name of the Christ comports with the fact that his nature, his relationships to the Father, and even his relationship to humanity, transcend all human understanding."650
"It is possible that there is another thought. Those who practiced magic in the first century believed that to know a name gave power over him whose name it was. John may well be saying that no-one has power over Christ. He is supreme. His name is known only to Himself."651
19:13 The blood on His robe is probably the blood of his enemies in view of the context (cf. Isa. 63:2-3). As many of the symbols in this passage, this one is also proleptic anticipating His victory. The "Word of God"is a familiar title signifying that He is the expression of God's mind and heart (Isa. 49:2; John 1:1, 14; cf. 1 John 1:1). This "word"includes prophecies about God's purposes (v. 9; 1:2; 17:17). It is the same "word"that brought the worlds into existence as God's active agent (John 1:3; cf. Gen. 1:3, 6, 9; Ps. 33:6; Heb. 4:12). As a title in Revelation "Word of God"emphasizes the authoritative declaration that results in the destruction of God's enemies rather than the self-revelation of God.652
19:14 With Christ come armies mounted on horses.
"As the Lamb, Christ is followed by the saints (17:14); as the heavenly Warrior, he is followed by the angels."653
Angels will accompany Jesus Christ at His second coming (Matt. 13:41; 16:27; 24:30-31; Mark 8:38; Luke 9:26; 2 Thess. 1:7), but it seems unlikely that they are the persons on horses. Rather these seem to be human beings (cf. 17:14; 2:27; Zech. 14:5). Their dress connects them with the Lamb's bride (v. 8).
"This heavenly army, unlike their leader, has no swords or spears. They take no part in the action. They wear no armor because, being immortal, they are immune to injury. They are noncombatant supporters of the Messiah as He wages the war single-handedly . . ."654
19:15 Christ will strike down His enemies with a word that His long, tongue-shaped sword (Gr. hromphaia) symbolized (cf. 1:16; Isa. 11:4; 49:2). He will destroy His enemies with inflexible righteousness that the iron shepherd's rod that will serve as His scepter pictures (cf. 2:27; 12:5; Ps. 2:9; 45).655He will execute the fierce wrath of God Almighty that these enemies must drink (cf. v. 13; 14:8, 10, 19-20; 16:19; Isa. 63:1-6). God will judge Israel, namely, Jews living when He returns (Ezek. 20:33-38), and the Gentiles living then (Matt. 25:31-46).
19:16 The robe is a symbol of majesty, and the thigh suggests power. Evidently the name appeared on the part of Christ's robe that covered His thigh, which would be most conspicuous.656The title "King of kings"is one that Persian and later rulers of empires ascribed to themselves (cf. Ezra 7:12), but only the Messiah qualifies for it in its true sense (cf. Deut. 10:17).657
People living on earth at the time of the Second Coming will see Jesus Christ return (Matt. 24:30).658What a contrast this coming is with the Lord Jesus' first coming: as a baby, in humility and obscurity, riding a donkey into Jerusalem rather than a horse, coming to die rather than to reign.
19:17 John saw next an angel standing in the sun, a conspicuous position in which all the birds could see him. He cried loudly for all the birds flying in midheaven to assemble (cf. Ezek. 39:4, 17). Jesus referred to the same battle and mentioned vultures (or eagles, Gr. aetoi) being present (Matt. 24:28; Luke 17:37). After the coming battle the site will be a feast for vultures (cf. Ezek. 39:4, 17-20). It is a great supper that God gives to them. This is the battle of Armageddon (16:16). This picture of it stresses the greatness of God's victory over His enemies.659The "great supper of God"is obviously not the same event as the marriage supper of the Lamb (v. 9). The former event will be a scene of great sorrow but the latter one of great joy.
"John took Ezekiel's prophecies [in 39:4, 17-20] broadly enough to foreshadow both Harmagedon and the final attack on Jerusalem (20:8-9). . . . Harmagedon precedes the thousand years and the other battle follows . . ."660
19:18 The angel's invitation to the birds indicates how devastating the destruction of Christ's enemies will be when He returns. Some experts have estimated that perhaps one million birds of prey migrate annually between their nesting places in Africa to the south and Europe and Asia to the north. They cross the only arable land bridge that connects these continents, namely, Palestine.
Jesus Christ will destroy all who resist Him, people from all classes of society and from every status in life (cf. 6:15; 13:16). The indignity of having their bodies unburied is a judgment in kind since they did not bury the bodies of the two witnesses (11:9-10; cf. Ezek. 39:11-15). Their death also recalls the ignominious fate of Jezebel (2 Kings 9:30-37).
The only people left alive will be faithful believers who have not died or suffered martyrdom during the Tribulation (cf. 12:13-17). They will enter the Millennium with mortal bodies and will repopulate the earth (cf. Gen. 9:1).
19:19 John now saw another scene on earth. The beast at this time will have 10 allies (17:12-14; cf. Ps. 2:2). Their armies will represent the worldwide population of earth-dwellers. These armies will unite to oppose Christ (16:13-16). The battle will be over world leadership. When Jesus Christ returns, the beast's 10 allies that will have been fighting each other (Ezek. 38:21; Dan. 11:40-44) will unite against Christ (16:14). This is a description of the judgment portrayed proleptically in 14:14-20. It is surprisingly brief in view of its importance in history. This probably indicates that the battle will not last long (cf. Matt. 24:13-45).
"The Seer is not describing the gradual conquest of evil in the spiritual struggles of the faithful, but a great historic event which brings to an end the Antichrist and his forces and ushers in the long-awaited era of righteousness."661
19:20 The Lord Jesus Christ will then cast the beast and the false prophet into the lake of fire alive (cf. Num. 16:30; Ps. 55:15; 2 Thess. 2:8). The description of the false prophet vindicates his punishment. They will still be there 1, 000 years later (20:10).662The wicked who have died throughout history are not yet in the lake of fire (cf. Matt. 5:22; 10:28; 25:41; Mark 9:43; James 3:6). They are in Hades (or "the grave;"cf. Matt. 16:18; Luke 16:23; Acts 2:27), the temporary abode of dead unbelievers before their resurrection. The Valley of Hinnom, or Gehenna, was a foreview of this lake (cf. 2 Kings 16:3; 23:10; Jer. 7:31-32; 19:6; Matt. 5:22; Mark 9:43). Neither is the lake of fire "the abyss,"which is a temporary place of confinement for angels (9:1; 20:1). At the end of the Millennium Christ will cast all unbelievers into the lake of fire (20:14-15). God originally prepared the lake of fire for Satan and his angels (Matt. 25:41).
"Because no one has yet experienced the lake of fire, it is difficult to portray in human language the awful nature of that punishment. The figure of a burning lake is God's chosen imagery for visualizing eternity separated from Him. One should remember that figures of speech are always less than the reality, not more!"663
Brimstone is a sulphurous material that, united with fire, represents indescribable torment (cf. Gen. 19:24-25; Ezek. 38:22).
"The fact that in the gospels hell is pictured not only as a place of fire but also as a place of darkness (Matt. 8:12; 22:13; 25:30) suggests that both descriptions use metaphorical language drawn from contemporary Judaism to describe final and irremedial judgment."664
19:21 The rest of Jesus Christ's enemies, the 10 kings and their armies, will die in a moment by His word and will go to Hades. There they will await resurrection and final judgement at the end of the Millennium (20:11-15). "The rest"probably also includes all earth-dwellers. They had plenty of opportunity to repent but did not do so. How they will die is not clear, but their death proceeds from the mouth of Jesus Christ. Probably the sword proceeding from His mouth represents a word of judgment that He utters. The means that He uses are obscure, as is true of how He created the universe with a word. So many people will die that the birds will have plenty to eat (Ezek. 39:17-20).665
Some interpreters have seen the Rapture occurring at the same time as the Second Coming (i.e., posttribulationists). However none of the events John recorded in 19:11-21 correspond to the events predicted to take place at the Rapture (John 14:1-2; 1 Cor. 15:50-58; 1 Thess. 4:15-18). The differences in the descriptions of these two events argue for a pretribulation Rapture.
What is the relationship of the Tribulation to the dispensation of grace? Dispensational writers have suggested several answers. Three of these are the major views. Some have seen the Tribulation as a revival of the dispensation of the law. They believe the dispensation of grace ends at the Rapture.666The major problem with this view is that no other dispensation begins again once it has ended. A second explanation is that the Tribulation is a dispensation itself occurring after the dispensation of grace. Advocates of this view say the dispensation of grace ends with the Rapture and the dispensation of the kingdom begins with Christ's second coming.667Critics of this view point out that the Tribulation does not bear the marks of a full-fledged dispensation. The marks of a dispensation include a change in God's basic governmental relationship with humankind and a consequent change in people's responsibility to God. A third view is that the Tribulation occurs within and at the end of the dispensation of grace.668Every other dispensation also ends with human failure and divine judgment. The Tribulation is the period of divine judgment following believers' failure to fulfill God's will during the interadvent era (i.e., the dispensation of grace). The church age is only a part of this interadvent era, since it began on the day of Pentecost and will end with the Rapture. This view seems to me to be the best explanation. It views the dispensation of grace as identical with the interadvent era rather than with the church age.
