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Fourfold Hallelujah
New American Standard Bible
Revelation 19:1
After these things I heard something like a loud voice of a great multitude in heaven, saying, “Hallelujah! Salvation and glory and power belong to our God;
Revelation 19:2
BECAUSE HIS JUDGMENTS ARE TRUE AND RIGHTEOUS; for He has judged the great harlot who was corrupting the earth with her immorality, and HE HAS AVENGED THE BLOOD OF HIS BOND-SERVANTS ON HER.”
Revelation 19:3
And a second time they said, “Hallelujah! HER SMOKE RISES UP FOREVER AND EVER.”
Revelation 19:4
And the twenty-four elders and the four living creatures fell down and worshiped God who sits on the throne saying, “Amen. Hallelujah!”
Revelation 19:5
And a voice came from the throne, saying, “Give praise to our God, all you His bond-servants, you who fear Him, the small and the great.”
Revelation 19:6
Then I heard something like the voice of a great multitude and like the sound of many waters and like the sound of mighty peals of thunder, saying, “Hallelujah! For the Lord our God, the Almighty, reigns.
Revelation 19:7
Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready.”
Revelation 19:8
It was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints.
Revelation 19:9
Then he said to me, “Write, ‘Blessed are those who are invited to the marriage supper of the Lamb.’” And he said to me, “These are true words of God.”
Revelation 19:10
Then I fell at his feet to worship him. But he said to me, “Do not do that; I am a fellow servant of yours and your brethren who hold the testimony of Jesus; worship God. For the testimony of Jesus is the spirit of prophecy.”
Revelation 19:11
And I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True, and in righteousness He judges and wages war.
Revelation 19:12
His eyes are a flame of fire, and on His head are many diadems; and He has a name written on Him which no one knows except Himself.
Revelation 19:13
He is clothed with a robe dipped in blood, and His name is called The Word of God.
Revelation 19:14
And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses.
Revelation 19:15
From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty.
Revelation 19:16
And on His robe and on His thigh He has a name written, “KING OF KINGS, AND LORD OF LORDS.”
Revelation 19:17
Then I saw an angel standing in the sun, and he cried out with a loud voice, saying to all the birds which fly in midheaven, “Come, assemble for the great supper of God,
Revelation 19:18
so that you may eat the flesh of kings and the flesh of commanders and the flesh of mighty men and the flesh of horses and of those who sit on them and the flesh of all men, both free men and slaves, and small and great.”
Revelation 19:19
And I saw the beast and the kings of the earth and their armies assembled to make war against Him who sat on the horse and against His army.
Revelation 19:20
And the beast was seized, and with him the false prophet who performed the signs in his presence, by which he deceived those who had received the mark of the beast and those who worshiped his image; these two were thrown alive into the lake of fire which burns with brimstone.
Revelation 19:21
And the rest were killed with the sword which came from the mouth of Him who sat on the horse, and all the birds were filled with their flesh.
Cross References
Revelation 19:1: Jeremiah 51:48; Revelation 11:15; 19:6; Psalm 104:35; Revelation 19:3, 4, 6; Revelation 7:10; Revelation 4:11; Revelation 19:2: Psalm 19:9; Revelation 6:10; Revelation 16:7; Revelation 17:1; Deuteronomy 32:43; 2 Kings 9:7; Revelation 16:6; 18:20; Revelation 19:3: Psalm 104:35; Revelation 19:1, 4, 6; Isaiah 34:10; Revelation 14:11; Revelation 19:4: Revelation 4:4, 10; Revelation 4:6; Revelation 4:10; Psalm 106:48; Revelation 5:14; Psalm 104:35; Revelation 19:3, 6; Revelation 19:5: Psalm 22:23; 115:13; 134:1; 135:1; Revelation 11:18; Revelation 19:6: Jeremiah 51:48; Revelation 11:15; 19:1; Ezekiel 1:24; Revelation 1:15; Revelation 6:1; Jeremiah 51:48; Revelation 11:15; 19:1; Psalm 93:1; 97:1; 99:1; Revelation 1:8; Revelation 19:7: Revelation 11:13; Matthew 22:2; 25:10; Luke 12:36; John 3:29; Ephesians 5:23, 32; Revelation 19:9; Matthew 1:20; Revelation 21:2, 9; Revelation 19:8: Revelation 15:6; 19:14; Revelation 15:4; Revelation 19:9: Revelation 17:1; 19:10; Revelation 1:19; Matthew 22:2; Luke 14:15; Revelation 17:17; 21:5; 22:6; Revelation 19:10: Revelation 22:8; Acts 10:26; Revelation 22:9; Revelation 1:1; Revelation 12:17; Revelation 19:11: Ezekiel 1:1; John 1:51; Revelation 4:1; Revelation 6:2; 19:19, 21; Revelation 3:14; Psalm 96:13; Isaiah 11:4; Revelation 19:12: Daniel 10:6; Revelation 1:14; Revelation 6:2; 12:3; Revelation 2:17; 19:16; Revelation 19:13: Isaiah 63:3; John 1:1; Revelation 19:14: Revelation 19:8; Revelation 3:4; 19:8; Revelation 19:15: Revelation 1:16; 19:21; Isaiah 11:4; 2 Thessalonians 2:8; Psalm 2:9; Revelation 2:27; Isaiah 63:3; Joel 3:13; Revelation 14:19, 20; Revelation 19:16: Revelation 2:17; 19:12; Revelation 17:14; Revelation 19:17 : Revelation 19:21; Revelation 8:13; 1 Samuel 17:44; Jeremiah 12:9; Ezekiel 39:17; Revelation 19:18: Ezekiel 39:18-20; Revelation 6:15; Revelation 11:18; 13:16; 19:5; Revelation 19:19: Revelation 11:7; 13:1; Revelation 16:14, 16; Revelation 19:11, 21; Revelation 19:20: Revelation 16:13; Revelation 13:13; Revelation 13:12; Revelation 13:14; Revelation 13:16; Revelation 13:12, 15; Revelation 20:10, 14; 21:8; Isaiah 30:33; Daniel 7:11; Revelation 14:10; Revelation 19:21: Revelation 19:15; Revelation 19:11, 19; Revelation 19:17
Easton’s Bible Dictionary
Angel
Word signifying, both in the Hebrew and Greek, a messenger, and hence employed to denote any agent God sends forth to execute his purposes. It is used of an ordinary messenger, of prophets, of priests, and ministers of the New Testament.
It is also applied to such impersonal agents as the pestilence, the wind. But its distinctive application is to certain heavenly intelligences whom God employs in carrying on his government of the world.
The name does not denote their nature but their office as messengers. The appearances to Abraham at Mamre, to Jacob at Peniel, to Joshua at Gilgal, of the Angel of the Lord, were doubtless manifestations of the Divine presence, foreshadowing of the incarnation, revelations before the fullness of the time of the Son of God.
The existence and orders of angelic beings can only be discovered from the Scriptures. Although the Bible does not treat of this subject specially, yet there are numerous incidental details that furnish us with ample information.
Their personal existence is plainly implied in various passages. These superior beings are very numerous. Thousand thousands. They are also spoken of as of different ranks in dignity and power.
As to their nature, they are spirits, like the soul of man, but not incorporeal. Such expressions as like the angels, and the fact that whenever angels appeared to man it was always in a human form, and the titles that are applied to them and to men, seem all to indicate some resemblance between them and the human race.
Imperfection is ascribed to them as creatures. As finite creatures they may fall under temptation; and accordingly we read of fallen angels.
Of the cause and manner of their fall we are wholly ignorant. We know only that they left their first estate, and that they are reserved unto judgment. When the manna is called angels food, this is merely to denote its excellence.
Angels never die. They are possessed of superhuman intelligence and power. They are called holy, elect. The redeemed in glory are "like unto the angels". They are not to be worshipped.
Their functions are manifold. In the widest sense they are agents of God's providence. They are specially God's agents in carrying on his great work of redemption. There is no notice of angelic appearances to man till after the call of Abraham.
From that time onward there are frequent references to their ministry on earth. They appear to rebuke idolatry, to call Gideon, and to consecrate Samson. In the days of the prophets, from Samuel downward, the angels appear only in their behalf.
The Incarnation introduces a new era in the ministrations of angels. They come with their Lord to earth to do him service while here.
They predict his advent, minister to him after his temptation and agony, and declare his resurrection and ascension. They are now ministering spirits to the people of God. They rejoice over a penitent sinner.
They bear the souls of the redeemed to paradise; and they will be the ministers of judgment hereafter on the great day.
The passages usually referred to in support of the idea that every individual has a particular guardian angel have no such meaning.
They merely indicate that God employs the ministry of angels to deliver his people from affliction and danger, and that the angels do not think it below their dignity to minister even to children and to the least among Christ's disciples.
The angel of his presence is probably rightly interpreted of the Messiah as the guide of his people. Others have supposed the expression to refer to Gabriel.
Brimstone
Inflammable mineral substance found in quantities on the shores of the Dead Sea. The cities of the plain were destroyed by a rain of fire and brimstone.
Allusion is made to the destruction of these cities. This word figuratively denotes destruction or punishment. It is used to express the idea of excruciating torment.
Color
Subject of colors holds an important place in the Scriptures. White occurs as the translation of various Hebrew words.
It is applied to milk, manna, snow, horses, raiment. Another Hebrew word so rendered is applied to marble, and a cognate word to the lily.
A different term, meaning dazzling, is applied to the countenance. This color was an emblem of purity and innocence, of joy, and also of victory.
The hangings of the tabernacle court, the coats, bonnets, and breeches of the priests, and the dress of the high priest on the day of Atonement, were white.
Black, applied to the hair, the complexion, and to horses. The word rendered brown means properly scorched, the color produced by the influence of the sun's rays. Black means dirty, blackened by sorrow and disease.
The word is applied to a mourner's robes, to a clouded sky, to night, and to a brook rendered turbid by melted snow. It is used as symbolical of evil. It was the emblem of mourning, affliction, calamity.
Red applied to blood, a heifer, pottage of lentils, a horse, wine, the complexion. This color is symbolical of bloodshed.
Purple is a color obtained from the secretion of a species of shell-fish which was found in the Mediterranean, and particularly on the coasts of Phoenicia and Asia Minor.
The coloring matter in each separate shellfish amounted to only a single drop, and hence the great value of this dye.
Robes of this color were worn by kings and high officers. They were also worn by the wealthy and luxurious. With this color was associated the idea of royalty and majesty.
Blue was also procured from a species of shellfish. The tint was emblematic of the sky, the deep dark hue of the Eastern sky. This color was used in the same way as purple.
The ribbon and fringe of the Hebrew dress were of this color. The loops of the curtains, the lace of the high priest's breastplate, the robe of the ephod, were blue.
Scarlet and Crimson is a Hebrew word is used which denotes the worm or grub whence this dye was procured.
The word so rendered means to shine, and expresses the brilliancy of the color. The small parasitic insects from which is found in Eastern countries.
The dye was procured from the female grub alone. The only natural object to which this color is applied in Scripture is the lips, which are likened to a scarlet thread. Scarlet robes were worn by the rich and luxurious.
It was also the hue of the warrior's dress. The Phoenicians excelled in the art of dying this color. White, purple, blue, and scarlet were used in the textures of the tabernacle curtains, and also in the high priest's ephod, girdle, and breastplate.
Scarlet thread is mentioned with the rites of cleansing the leper and of burning the red heifer. It was a crimson thread that Rahab was to bind on her window as a sign that she was to be saved alive when the city of Jericho was taken.
Cutting
Flesh in various ways was an idolatrous practice, a part of idol worship. The Israelites were commanded not to imitate this practice.
The tearing of the flesh from grief and anguish of spirit in mourning for the dead was regarded as a mark of affection.
Allusions are made in Revelation to the practice of printing marks on the body, to indicate allegiance to a deity. We find also references to it, through in a different direction, and by Ezekiel.
Diadem
Tiara of a king; the turban. In the New Testament a careful distinction is drawn between the diadem as a badge of royalty and the crown as a mark of distinction in private life. It is not known what the ancient Jewish diadem was. It was the mark of Oriental sovereigns.
Hallelujah
Praise ye Jehovah, frequently rendered Praise ye the LORD, stands at the beginning of ten of the psalms, hence called hallelujah psalms. From its frequent occurrence it grew into a formula of praise. The Greek form of the word alleluia.
Marriage
Instituted in Paradise when man was in innocence. Here we have its original charter, which was confirmed by our Lord, as the basis on which all regulations are to be framed. It is evident that monogamy was the original law of marriage.
This law was violated in after times, when corrupt usages began to be introduced. We meet with the prevalence of polygamy and concubinage in the patriarchal age. Polygamy was acknowledged in the Mosaic law and made the basis of legislation, and continued to be practiced all down through the period of Jewish history to the Captivity, after which there is no instance of it on record.
It seems to have been the practice from the beginning for fathers to select wives for their sons. Sometimes also proposals were initiated by the father of the maiden. The brothers of the maiden were also sometimes consulted, but her own consent was not required.
The young man was bound to give a price to the father of the maiden On these patriarchal customs the Mosaic law made no change. In the pre-Mosaic times, when the proposals were accepted and the marriage price given, the bridegroom could come at once and take away his bride to his own house.
But in general the marriage was celebrated by a feast in the house of the bride's parents, to which all friends were invited; and on the day of the marriage the bride, concealed under a thick veil, was conducted to her future husband's home.
Our Lord corrected many false notions then existing on the subject of marriage, and placed it as a divine institution on the highest grounds. The apostles state clearly and enforce the nuptial duties of husband and wife. Marriage is said to be honorable, and the prohibition of it is noted as one of the marks of degenerate times.
The marriage relation is used to represent the union between God and his people. In the New Testament the same figure is employed in representing the love of Christ to his saints. The Church of the redeemed is the Bride, the Lamb's wife.
Song of Solomon
Called also, after the Vulgate, the Canticles. It is the song of songs, as being the finest and most precious of its kind; the noblest song, as Luther calls it. The Solomonic authorship of this book has been called in question, but evidences, both internal and external, fairly establish the traditional view that it is the product of Solomon's pen. It is an allegorical poem setting forth the mutual love of Christ and the Church, under the emblem of the bridegroom and the bride.
The Word
One of the titles of our Lord, found only in the writings of John. As such, Christ is the revealer of God. His office is to make God known.
No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. This title designates the divine nature of Christ. As the Word, he was in the beginnin" and became flesh. The Word was with God and was God, and was the Creator of all things.
Matthew Henry's Concise Commentary
The church in heaven and that on earth triumph, and praise the Lord for his righteous judgments. Praising God for what we have, is praying for what is yet further to be done for us. There is harmony between the angels and the saints in this triumphant song.
Christ is the Bridegroom of his ransomed church. This second union will be completed in heaven; but the beginning of the glorious millennium by which is meant a reign of Christ, or a state of happiness, for a thousand years on earth may be considered as the celebration of his espousals on earth.
Then the church of Christ, being purified from errors, divisions, and corruptions, in doctrine, discipline, worship, and practice, will be made ready to be publicly owned by him as his delight and his beloved. The church appeared; not in the gay, gaudy dress of the mother of harlots, but in fine linen, clean and white. In the robes of Christ's righteousness, imputed for justification, and imparted for sanctification.
The promises of the gospel, the true sayings of God, opened, applied, and sealed by the Spirit of God, in holy ordinances, are the marriage-feast. This seems to refer to the abundant grace and consolation Christians will receive in the happy days which are to come. The apostle offered honor to the angel.
The angel refused it. He directed the apostle to the true and only object of religious worship; to worship God, and him alone.
This plainly condemns the practice of those who worship the elements of bread and wine, and saints, and angels; and of those who do not believe that Christ is truly and by nature God, yet pay him a sort of worship. They stand convicted of idolatry by a messenger from heaven. These are the true sayings of God; of Him who is to be worshipped, as one with the Father and the Holy Spirit.
A vision of Christ going forth to destroy the beast and his armies. Christ, the glorious Head of the church, is described as on a white horse, the emblem of justice and holiness. He has many crowns, for he is King of kings, and Lord of lords.
He is arrayed in a vesture dipped in his own blood, by which he purchased his power as Mediator; and in the blood of his enemies, over whom he always prevails. His name is to The Word of God; to a name none fully knows but himself; only this we know, that this Word was God manifest in the flesh; but his perfections cannot be fully understood by any creature.
Angels and saints follow, and are like Christ in their armor of purity and righteousness. The threatenings of the written word he is going to execute on his enemies. The ensigns of his authority are his name; asserting his authority and power, warning the most powerful princes to submit, or they must fall before him. The powers of earth and hell make their utmost effort.
These verses declare important events, foretold by the prophets. These persons were not excused because they did what their leaders bade them. How vain will be the plea of many sinners at the great day! We followed our guides; we did as we saw others do!
God has given a rule to walk by, in his word; neither the example of the most, nor of the chief, must influence us contrary thereto: if we do as the most do, we must go where the most go, even into the burning lake.
In this chapter we have, A further account of the triumphant song of angels and saints for the fall of Babylon. The marriage between Christ and the church proclaimed and perfected.
Another warlike expedition of the glorious head and husband of the church, with the success of it, The fall of Babylon being fixed, finished, and declared to be irrecoverable in the foregoing chapter, this begins with a holy triumph over her, in pursuance of the order given forth: Rejoice over her, thou heaven, and you holy apostles and prophets.
They now gladly answer the call; and here you have, The form of their thanksgiving, in that heavenly and most comprehensive word, Alleluia, praise you the Lord: with this they begin, with this they go on, and with this they end; their prayers are now turned into praises, their hosannas end in hallelujahs.
The matter of their thanksgiving: they praise him for the truth of his word, and the righteousness of his providential conduct, especially in this great event—the ruin of Babylon, which had been a mother, nurse, and nest of idolatry, lewdness, and cruelty, for which signal example of divine justice they ascribe salvation, and glory, and honor, and power, unto our God.
The effect of these their praises: when the angels and saints cried Alleluia, her fire burned more fiercely and her smoke ascended for ever and ever. The surest way to have our deliverances continued and completed is to give God the glory of what he has done for us. Praising God for what we have is praying in the most effectual manner for what is yet further to be done for us; the praises of the saints blow up the fire of God’s wrath against the common enemy.
The blessed harmony between the angels and the saints in this triumphant song. The churches and their ministers take the melodious sound from the angels, and repeat it; falling down, and worshipping God, they cry, Amen, Alleluia. The triumphant song being ended, and epithalamium, or marriage song begins. Here observe, The concert of heavenly music. The chorus was large and loud, as the voice of many waters and of mighty thundering. God is fearful in praises. There is no discord in heaven; the morning stars sing together; no jarring string, nor key untuned, but pure and perfect melody.
The occasion of this song; and that is the reign and dominion of that omnipotent God who has redeemed his church by his own blood, and is now in a more public manner betrothing her to himself: The marriage of the Lamb has come. Some think this refers to the conversion of the Jews, which they suppose will succeed the fall of Babylon; others, to the general resurrection: the former seems more probable.
Now, You have here a description of the bride, how she appeared; not in the gay and gaudy dress of the mother of harlots, but in fine linen, clean and white, which is the righteousness of saints; in the robes of Christ’s righteousness, both imputed for justification and imparted for sanctification—the stola, the white robe of absolution, adoption, and enfranchisement, and the white robe of purity and universal holiness.
She had washed her robes and made them white in the blood of the Lamb; and these her nuptial ornaments she did not purchase by any price of her own, but received them as the gift and grant of her blessed Lord. The marriage feast, which, though not particularly described, yet is declared to be such as would make all those happy who were called to it, so called as to accept the invitation, a feast made up of the promises of the gospel, the true sayings of God.
These promises, opened, applied, sealed, and earnest by the Spirit of God, in holy eucharistical ordinances, are the marriage feast; and the whole collective body of all those who partake of this feast is the bride, the Lamb’s wife; they eat into one body, and drink into one Spirit, and are not mere spectators or guests, but coalesce into the espoused party, the mystical body of Christ.
The transport of joy which the apostle felt in himself at this vision. He fell down at the feet of the angel, to worship him, supposing him to be more than a creature, or having his thoughts at the present overpowered by the vehemency of his affections. Here observe, What honor he offered to the angel: He fell at his feet, to worship him; this prostration was a part of external worship, it was a posture of proper adoration.
How the angel refused it, and this was with some resentment: See thou do it not; have a care what thou doest, thou art doing a wrong thing.
He gave a very good reason for his refusal: I am thy fellow-servant, and of thy brethren which have the testimony of Jesus—I am a creature, thine equal in office, though not in nature; I, as an angel and messenger of God, have the testimony of Jesus, a charge to be a witness for him and to testify concerning him, and thou, as an apostle, having the Spirit of prophecy, hast the same testimony to give in; and therefore we are in this brethren and fellow servants. He directs him to the true and only object of religious worship; namely, God: Worship God, and him alone.
This fully condemns both the practice of the papists in worshipping the elements of bread and wine, and saints, and angels, and the practice of those Socinians and Arians who do not believe that Christ is truly and by nature God, and yet pay him religious worship; and this shows what wretched fig leaves all their evasions and excuses are which they offer in their own vindication: they stand hereby convicted of idolatry by a messenger from heaven.
No sooner was the marriage solemnized between Christ and his church by the conversion of the Jews than the glorious head and husband of the church is called out to a new expedition, which seems to be the great battle that was to be fought at Armageddon, foretold.
And here observe, The description of the great Commander, By the seat of his empire; and that is heaven; his throne is there, and his power and authority are heavenly and divine. His equipage: he is again described as sitting on a white horse, to show the equity of the cause, and certainty of success.
His attributes: he is faithful and true to his covenant and promise, he is righteous in all his judicial and military proceedings, he has a penetrating insight into all the strength and stratagems of his enemies, he has a large and extensive dominion, many crowns, for he is King of kings, and Lord of lords.
His armor; and that is a vesture dipped in blood, either his own blood, by which he purchased this mediator power, or the blood of his enemies, over whom he has always prevailed. His name: The Word of God, a name that none fully knows but himself, only this we know, that this Word was God manifest in the flesh; but his perfections are incomprehensible by any creature.
The army which he commands, a very large one, made up of many armies; angels and saints followed his conduct, and resembled him in their equipage, and in their armor of purity and righteousness—chosen, and called, and faithful.
The weapons of his warfare—A sharp sword proceeding from his mouth, with which he smites the nations, either the threatenings of the written word, which now he is going to execute, or rather his word of command calling on his followers to take a just revenge on his and their enemies, who are now put into the winepress of the wrath of God, to be trodden under foot by him.
The ensigns of his authority, his coat of arms—a name written on his vesture and thigh, King of kings, and Lord of lords, asserting his authority and power, and the cause of the quarrel.
An invitation given to the fowls of heaven, that they should come and see the battle, and share in the spoil and pillage of the field, intimating that this great decisive engagement should leave the enemies of the church a feast for the birds of prey, and that all the world should have cause to rejoice in the issue of it. The battle joined. The enemy falls on with great fury, headed by the beast, and the kings of the earth; the powers of earth and hell gathered, to make their utmost effort.
The victory gained by the great and glorious head of the church: The beast and the false prophet, the leaders of the army, are taken prisoners, both he who led them by power and he who led them by policy and falsehood; these are taken and cast into the burning lake, made incapable of molesting the church of God any more; and their followers, whether officers or common soldiers, are given up to military execution, and made a feast for the fowls of heaven.
Though the divine vengeance will chiefly fall upon the beast, and the false prophet, yet it will be no excuse to those who fight under their banner that they only followed their leaders and obeyed their command; since they would fight for them, they must fall and perish with them.
Be wise now therefore, O you kings, be instructed, you rulers of the earth; kiss the Son, lest he be angry, and you perish from the way.
Revelation 19:1
After these things I heard something like a loud voice of a great multitude in heaven, saying, “Hallelujah! Salvation and glory and power belong to our God;
Revelation 19:2
BECAUSE HIS JUDGMENTS ARE TRUE AND RIGHTEOUS; for He has judged the great harlot who was corrupting the earth with her immorality, and HE HAS AVENGED THE BLOOD OF HIS BOND-SERVANTS ON HER.”
Revelation 19:3
And a second time they said, “Hallelujah! HER SMOKE RISES UP FOREVER AND EVER.”
Revelation 19:4
And the twenty-four elders and the four living creatures fell down and worshiped God who sits on the throne saying, “Amen. Hallelujah!”
Revelation 19:5
And a voice came from the throne, saying, “Give praise to our God, all you His bond-servants, you who fear Him, the small and the great.”
Revelation 19:6
Then I heard something like the voice of a great multitude and like the sound of many waters and like the sound of mighty peals of thunder, saying, “Hallelujah! For the Lord our God, the Almighty, reigns.
Revelation 19:7
Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready.”
Revelation 19:8
It was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints.
Revelation 19:9
Then he said to me, “Write, ‘Blessed are those who are invited to the marriage supper of the Lamb.’” And he said to me, “These are true words of God.”
Revelation 19:10
Then I fell at his feet to worship him. But he said to me, “Do not do that; I am a fellow servant of yours and your brethren who hold the testimony of Jesus; worship God. For the testimony of Jesus is the spirit of prophecy.”
Revelation 19:11
And I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True, and in righteousness He judges and wages war.
Revelation 19:12
His eyes are a flame of fire, and on His head are many diadems; and He has a name written on Him which no one knows except Himself.
Revelation 19:13
He is clothed with a robe dipped in blood, and His name is called The Word of God.
Revelation 19:14
And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses.
Revelation 19:15
From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty.
Revelation 19:16
And on His robe and on His thigh He has a name written, “KING OF KINGS, AND LORD OF LORDS.”
Revelation 19:17
Then I saw an angel standing in the sun, and he cried out with a loud voice, saying to all the birds which fly in midheaven, “Come, assemble for the great supper of God,
Revelation 19:18
so that you may eat the flesh of kings and the flesh of commanders and the flesh of mighty men and the flesh of horses and of those who sit on them and the flesh of all men, both free men and slaves, and small and great.”
Revelation 19:19
And I saw the beast and the kings of the earth and their armies assembled to make war against Him who sat on the horse and against His army.
Revelation 19:20
And the beast was seized, and with him the false prophet who performed the signs in his presence, by which he deceived those who had received the mark of the beast and those who worshiped his image; these two were thrown alive into the lake of fire which burns with brimstone.
Revelation 19:21
And the rest were killed with the sword which came from the mouth of Him who sat on the horse, and all the birds were filled with their flesh.
Cross References
Revelation 19:1: Jeremiah 51:48; Revelation 11:15; 19:6; Psalm 104:35; Revelation 19:3, 4, 6; Revelation 7:10; Revelation 4:11; Revelation 19:2: Psalm 19:9; Revelation 6:10; Revelation 16:7; Revelation 17:1; Deuteronomy 32:43; 2 Kings 9:7; Revelation 16:6; 18:20; Revelation 19:3: Psalm 104:35; Revelation 19:1, 4, 6; Isaiah 34:10; Revelation 14:11; Revelation 19:4: Revelation 4:4, 10; Revelation 4:6; Revelation 4:10; Psalm 106:48; Revelation 5:14; Psalm 104:35; Revelation 19:3, 6; Revelation 19:5: Psalm 22:23; 115:13; 134:1; 135:1; Revelation 11:18; Revelation 19:6: Jeremiah 51:48; Revelation 11:15; 19:1; Ezekiel 1:24; Revelation 1:15; Revelation 6:1; Jeremiah 51:48; Revelation 11:15; 19:1; Psalm 93:1; 97:1; 99:1; Revelation 1:8; Revelation 19:7: Revelation 11:13; Matthew 22:2; 25:10; Luke 12:36; John 3:29; Ephesians 5:23, 32; Revelation 19:9; Matthew 1:20; Revelation 21:2, 9; Revelation 19:8: Revelation 15:6; 19:14; Revelation 15:4; Revelation 19:9: Revelation 17:1; 19:10; Revelation 1:19; Matthew 22:2; Luke 14:15; Revelation 17:17; 21:5; 22:6; Revelation 19:10: Revelation 22:8; Acts 10:26; Revelation 22:9; Revelation 1:1; Revelation 12:17; Revelation 19:11: Ezekiel 1:1; John 1:51; Revelation 4:1; Revelation 6:2; 19:19, 21; Revelation 3:14; Psalm 96:13; Isaiah 11:4; Revelation 19:12: Daniel 10:6; Revelation 1:14; Revelation 6:2; 12:3; Revelation 2:17; 19:16; Revelation 19:13: Isaiah 63:3; John 1:1; Revelation 19:14: Revelation 19:8; Revelation 3:4; 19:8; Revelation 19:15: Revelation 1:16; 19:21; Isaiah 11:4; 2 Thessalonians 2:8; Psalm 2:9; Revelation 2:27; Isaiah 63:3; Joel 3:13; Revelation 14:19, 20; Revelation 19:16: Revelation 2:17; 19:12; Revelation 17:14; Revelation 19:17 : Revelation 19:21; Revelation 8:13; 1 Samuel 17:44; Jeremiah 12:9; Ezekiel 39:17; Revelation 19:18: Ezekiel 39:18-20; Revelation 6:15; Revelation 11:18; 13:16; 19:5; Revelation 19:19: Revelation 11:7; 13:1; Revelation 16:14, 16; Revelation 19:11, 21; Revelation 19:20: Revelation 16:13; Revelation 13:13; Revelation 13:12; Revelation 13:14; Revelation 13:16; Revelation 13:12, 15; Revelation 20:10, 14; 21:8; Isaiah 30:33; Daniel 7:11; Revelation 14:10; Revelation 19:21: Revelation 19:15; Revelation 19:11, 19; Revelation 19:17
Easton’s Bible Dictionary
Angel
Word signifying, both in the Hebrew and Greek, a messenger, and hence employed to denote any agent God sends forth to execute his purposes. It is used of an ordinary messenger, of prophets, of priests, and ministers of the New Testament.
It is also applied to such impersonal agents as the pestilence, the wind. But its distinctive application is to certain heavenly intelligences whom God employs in carrying on his government of the world.
The name does not denote their nature but their office as messengers. The appearances to Abraham at Mamre, to Jacob at Peniel, to Joshua at Gilgal, of the Angel of the Lord, were doubtless manifestations of the Divine presence, foreshadowing of the incarnation, revelations before the fullness of the time of the Son of God.
The existence and orders of angelic beings can only be discovered from the Scriptures. Although the Bible does not treat of this subject specially, yet there are numerous incidental details that furnish us with ample information.
Their personal existence is plainly implied in various passages. These superior beings are very numerous. Thousand thousands. They are also spoken of as of different ranks in dignity and power.
As to their nature, they are spirits, like the soul of man, but not incorporeal. Such expressions as like the angels, and the fact that whenever angels appeared to man it was always in a human form, and the titles that are applied to them and to men, seem all to indicate some resemblance between them and the human race.
Imperfection is ascribed to them as creatures. As finite creatures they may fall under temptation; and accordingly we read of fallen angels.
Of the cause and manner of their fall we are wholly ignorant. We know only that they left their first estate, and that they are reserved unto judgment. When the manna is called angels food, this is merely to denote its excellence.
Angels never die. They are possessed of superhuman intelligence and power. They are called holy, elect. The redeemed in glory are "like unto the angels". They are not to be worshipped.
Their functions are manifold. In the widest sense they are agents of God's providence. They are specially God's agents in carrying on his great work of redemption. There is no notice of angelic appearances to man till after the call of Abraham.
From that time onward there are frequent references to their ministry on earth. They appear to rebuke idolatry, to call Gideon, and to consecrate Samson. In the days of the prophets, from Samuel downward, the angels appear only in their behalf.
The Incarnation introduces a new era in the ministrations of angels. They come with their Lord to earth to do him service while here.
They predict his advent, minister to him after his temptation and agony, and declare his resurrection and ascension. They are now ministering spirits to the people of God. They rejoice over a penitent sinner.
They bear the souls of the redeemed to paradise; and they will be the ministers of judgment hereafter on the great day.
The passages usually referred to in support of the idea that every individual has a particular guardian angel have no such meaning.
They merely indicate that God employs the ministry of angels to deliver his people from affliction and danger, and that the angels do not think it below their dignity to minister even to children and to the least among Christ's disciples.
The angel of his presence is probably rightly interpreted of the Messiah as the guide of his people. Others have supposed the expression to refer to Gabriel.
Brimstone
Inflammable mineral substance found in quantities on the shores of the Dead Sea. The cities of the plain were destroyed by a rain of fire and brimstone.
Allusion is made to the destruction of these cities. This word figuratively denotes destruction or punishment. It is used to express the idea of excruciating torment.
Color
Subject of colors holds an important place in the Scriptures. White occurs as the translation of various Hebrew words.
It is applied to milk, manna, snow, horses, raiment. Another Hebrew word so rendered is applied to marble, and a cognate word to the lily.
A different term, meaning dazzling, is applied to the countenance. This color was an emblem of purity and innocence, of joy, and also of victory.
The hangings of the tabernacle court, the coats, bonnets, and breeches of the priests, and the dress of the high priest on the day of Atonement, were white.
Black, applied to the hair, the complexion, and to horses. The word rendered brown means properly scorched, the color produced by the influence of the sun's rays. Black means dirty, blackened by sorrow and disease.
The word is applied to a mourner's robes, to a clouded sky, to night, and to a brook rendered turbid by melted snow. It is used as symbolical of evil. It was the emblem of mourning, affliction, calamity.
Red applied to blood, a heifer, pottage of lentils, a horse, wine, the complexion. This color is symbolical of bloodshed.
Purple is a color obtained from the secretion of a species of shell-fish which was found in the Mediterranean, and particularly on the coasts of Phoenicia and Asia Minor.
The coloring matter in each separate shellfish amounted to only a single drop, and hence the great value of this dye.
Robes of this color were worn by kings and high officers. They were also worn by the wealthy and luxurious. With this color was associated the idea of royalty and majesty.
Blue was also procured from a species of shellfish. The tint was emblematic of the sky, the deep dark hue of the Eastern sky. This color was used in the same way as purple.
The ribbon and fringe of the Hebrew dress were of this color. The loops of the curtains, the lace of the high priest's breastplate, the robe of the ephod, were blue.
Scarlet and Crimson is a Hebrew word is used which denotes the worm or grub whence this dye was procured.
The word so rendered means to shine, and expresses the brilliancy of the color. The small parasitic insects from which is found in Eastern countries.
The dye was procured from the female grub alone. The only natural object to which this color is applied in Scripture is the lips, which are likened to a scarlet thread. Scarlet robes were worn by the rich and luxurious.
It was also the hue of the warrior's dress. The Phoenicians excelled in the art of dying this color. White, purple, blue, and scarlet were used in the textures of the tabernacle curtains, and also in the high priest's ephod, girdle, and breastplate.
Scarlet thread is mentioned with the rites of cleansing the leper and of burning the red heifer. It was a crimson thread that Rahab was to bind on her window as a sign that she was to be saved alive when the city of Jericho was taken.
Cutting
Flesh in various ways was an idolatrous practice, a part of idol worship. The Israelites were commanded not to imitate this practice.
The tearing of the flesh from grief and anguish of spirit in mourning for the dead was regarded as a mark of affection.
Allusions are made in Revelation to the practice of printing marks on the body, to indicate allegiance to a deity. We find also references to it, through in a different direction, and by Ezekiel.
Diadem
Tiara of a king; the turban. In the New Testament a careful distinction is drawn between the diadem as a badge of royalty and the crown as a mark of distinction in private life. It is not known what the ancient Jewish diadem was. It was the mark of Oriental sovereigns.
Hallelujah
Praise ye Jehovah, frequently rendered Praise ye the LORD, stands at the beginning of ten of the psalms, hence called hallelujah psalms. From its frequent occurrence it grew into a formula of praise. The Greek form of the word alleluia.
Marriage
Instituted in Paradise when man was in innocence. Here we have its original charter, which was confirmed by our Lord, as the basis on which all regulations are to be framed. It is evident that monogamy was the original law of marriage.
This law was violated in after times, when corrupt usages began to be introduced. We meet with the prevalence of polygamy and concubinage in the patriarchal age. Polygamy was acknowledged in the Mosaic law and made the basis of legislation, and continued to be practiced all down through the period of Jewish history to the Captivity, after which there is no instance of it on record.
It seems to have been the practice from the beginning for fathers to select wives for their sons. Sometimes also proposals were initiated by the father of the maiden. The brothers of the maiden were also sometimes consulted, but her own consent was not required.
The young man was bound to give a price to the father of the maiden On these patriarchal customs the Mosaic law made no change. In the pre-Mosaic times, when the proposals were accepted and the marriage price given, the bridegroom could come at once and take away his bride to his own house.
But in general the marriage was celebrated by a feast in the house of the bride's parents, to which all friends were invited; and on the day of the marriage the bride, concealed under a thick veil, was conducted to her future husband's home.
Our Lord corrected many false notions then existing on the subject of marriage, and placed it as a divine institution on the highest grounds. The apostles state clearly and enforce the nuptial duties of husband and wife. Marriage is said to be honorable, and the prohibition of it is noted as one of the marks of degenerate times.
The marriage relation is used to represent the union between God and his people. In the New Testament the same figure is employed in representing the love of Christ to his saints. The Church of the redeemed is the Bride, the Lamb's wife.
Song of Solomon
Called also, after the Vulgate, the Canticles. It is the song of songs, as being the finest and most precious of its kind; the noblest song, as Luther calls it. The Solomonic authorship of this book has been called in question, but evidences, both internal and external, fairly establish the traditional view that it is the product of Solomon's pen. It is an allegorical poem setting forth the mutual love of Christ and the Church, under the emblem of the bridegroom and the bride.
The Word
One of the titles of our Lord, found only in the writings of John. As such, Christ is the revealer of God. His office is to make God known.
No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. This title designates the divine nature of Christ. As the Word, he was in the beginnin" and became flesh. The Word was with God and was God, and was the Creator of all things.
Matthew Henry's Concise Commentary
The church in heaven and that on earth triumph, and praise the Lord for his righteous judgments. Praising God for what we have, is praying for what is yet further to be done for us. There is harmony between the angels and the saints in this triumphant song.
Christ is the Bridegroom of his ransomed church. This second union will be completed in heaven; but the beginning of the glorious millennium by which is meant a reign of Christ, or a state of happiness, for a thousand years on earth may be considered as the celebration of his espousals on earth.
Then the church of Christ, being purified from errors, divisions, and corruptions, in doctrine, discipline, worship, and practice, will be made ready to be publicly owned by him as his delight and his beloved. The church appeared; not in the gay, gaudy dress of the mother of harlots, but in fine linen, clean and white. In the robes of Christ's righteousness, imputed for justification, and imparted for sanctification.
The promises of the gospel, the true sayings of God, opened, applied, and sealed by the Spirit of God, in holy ordinances, are the marriage-feast. This seems to refer to the abundant grace and consolation Christians will receive in the happy days which are to come. The apostle offered honor to the angel.
The angel refused it. He directed the apostle to the true and only object of religious worship; to worship God, and him alone.
This plainly condemns the practice of those who worship the elements of bread and wine, and saints, and angels; and of those who do not believe that Christ is truly and by nature God, yet pay him a sort of worship. They stand convicted of idolatry by a messenger from heaven. These are the true sayings of God; of Him who is to be worshipped, as one with the Father and the Holy Spirit.
A vision of Christ going forth to destroy the beast and his armies. Christ, the glorious Head of the church, is described as on a white horse, the emblem of justice and holiness. He has many crowns, for he is King of kings, and Lord of lords.
He is arrayed in a vesture dipped in his own blood, by which he purchased his power as Mediator; and in the blood of his enemies, over whom he always prevails. His name is to The Word of God; to a name none fully knows but himself; only this we know, that this Word was God manifest in the flesh; but his perfections cannot be fully understood by any creature.
Angels and saints follow, and are like Christ in their armor of purity and righteousness. The threatenings of the written word he is going to execute on his enemies. The ensigns of his authority are his name; asserting his authority and power, warning the most powerful princes to submit, or they must fall before him. The powers of earth and hell make their utmost effort.
These verses declare important events, foretold by the prophets. These persons were not excused because they did what their leaders bade them. How vain will be the plea of many sinners at the great day! We followed our guides; we did as we saw others do!
God has given a rule to walk by, in his word; neither the example of the most, nor of the chief, must influence us contrary thereto: if we do as the most do, we must go where the most go, even into the burning lake.
In this chapter we have, A further account of the triumphant song of angels and saints for the fall of Babylon. The marriage between Christ and the church proclaimed and perfected.
Another warlike expedition of the glorious head and husband of the church, with the success of it, The fall of Babylon being fixed, finished, and declared to be irrecoverable in the foregoing chapter, this begins with a holy triumph over her, in pursuance of the order given forth: Rejoice over her, thou heaven, and you holy apostles and prophets.
They now gladly answer the call; and here you have, The form of their thanksgiving, in that heavenly and most comprehensive word, Alleluia, praise you the Lord: with this they begin, with this they go on, and with this they end; their prayers are now turned into praises, their hosannas end in hallelujahs.
The matter of their thanksgiving: they praise him for the truth of his word, and the righteousness of his providential conduct, especially in this great event—the ruin of Babylon, which had been a mother, nurse, and nest of idolatry, lewdness, and cruelty, for which signal example of divine justice they ascribe salvation, and glory, and honor, and power, unto our God.
The effect of these their praises: when the angels and saints cried Alleluia, her fire burned more fiercely and her smoke ascended for ever and ever. The surest way to have our deliverances continued and completed is to give God the glory of what he has done for us. Praising God for what we have is praying in the most effectual manner for what is yet further to be done for us; the praises of the saints blow up the fire of God’s wrath against the common enemy.
The blessed harmony between the angels and the saints in this triumphant song. The churches and their ministers take the melodious sound from the angels, and repeat it; falling down, and worshipping God, they cry, Amen, Alleluia. The triumphant song being ended, and epithalamium, or marriage song begins. Here observe, The concert of heavenly music. The chorus was large and loud, as the voice of many waters and of mighty thundering. God is fearful in praises. There is no discord in heaven; the morning stars sing together; no jarring string, nor key untuned, but pure and perfect melody.
The occasion of this song; and that is the reign and dominion of that omnipotent God who has redeemed his church by his own blood, and is now in a more public manner betrothing her to himself: The marriage of the Lamb has come. Some think this refers to the conversion of the Jews, which they suppose will succeed the fall of Babylon; others, to the general resurrection: the former seems more probable.
Now, You have here a description of the bride, how she appeared; not in the gay and gaudy dress of the mother of harlots, but in fine linen, clean and white, which is the righteousness of saints; in the robes of Christ’s righteousness, both imputed for justification and imparted for sanctification—the stola, the white robe of absolution, adoption, and enfranchisement, and the white robe of purity and universal holiness.
She had washed her robes and made them white in the blood of the Lamb; and these her nuptial ornaments she did not purchase by any price of her own, but received them as the gift and grant of her blessed Lord. The marriage feast, which, though not particularly described, yet is declared to be such as would make all those happy who were called to it, so called as to accept the invitation, a feast made up of the promises of the gospel, the true sayings of God.
These promises, opened, applied, sealed, and earnest by the Spirit of God, in holy eucharistical ordinances, are the marriage feast; and the whole collective body of all those who partake of this feast is the bride, the Lamb’s wife; they eat into one body, and drink into one Spirit, and are not mere spectators or guests, but coalesce into the espoused party, the mystical body of Christ.
The transport of joy which the apostle felt in himself at this vision. He fell down at the feet of the angel, to worship him, supposing him to be more than a creature, or having his thoughts at the present overpowered by the vehemency of his affections. Here observe, What honor he offered to the angel: He fell at his feet, to worship him; this prostration was a part of external worship, it was a posture of proper adoration.
How the angel refused it, and this was with some resentment: See thou do it not; have a care what thou doest, thou art doing a wrong thing.
He gave a very good reason for his refusal: I am thy fellow-servant, and of thy brethren which have the testimony of Jesus—I am a creature, thine equal in office, though not in nature; I, as an angel and messenger of God, have the testimony of Jesus, a charge to be a witness for him and to testify concerning him, and thou, as an apostle, having the Spirit of prophecy, hast the same testimony to give in; and therefore we are in this brethren and fellow servants. He directs him to the true and only object of religious worship; namely, God: Worship God, and him alone.
This fully condemns both the practice of the papists in worshipping the elements of bread and wine, and saints, and angels, and the practice of those Socinians and Arians who do not believe that Christ is truly and by nature God, and yet pay him religious worship; and this shows what wretched fig leaves all their evasions and excuses are which they offer in their own vindication: they stand hereby convicted of idolatry by a messenger from heaven.
No sooner was the marriage solemnized between Christ and his church by the conversion of the Jews than the glorious head and husband of the church is called out to a new expedition, which seems to be the great battle that was to be fought at Armageddon, foretold.
And here observe, The description of the great Commander, By the seat of his empire; and that is heaven; his throne is there, and his power and authority are heavenly and divine. His equipage: he is again described as sitting on a white horse, to show the equity of the cause, and certainty of success.
His attributes: he is faithful and true to his covenant and promise, he is righteous in all his judicial and military proceedings, he has a penetrating insight into all the strength and stratagems of his enemies, he has a large and extensive dominion, many crowns, for he is King of kings, and Lord of lords.
His armor; and that is a vesture dipped in blood, either his own blood, by which he purchased this mediator power, or the blood of his enemies, over whom he has always prevailed. His name: The Word of God, a name that none fully knows but himself, only this we know, that this Word was God manifest in the flesh; but his perfections are incomprehensible by any creature.
The army which he commands, a very large one, made up of many armies; angels and saints followed his conduct, and resembled him in their equipage, and in their armor of purity and righteousness—chosen, and called, and faithful.
The weapons of his warfare—A sharp sword proceeding from his mouth, with which he smites the nations, either the threatenings of the written word, which now he is going to execute, or rather his word of command calling on his followers to take a just revenge on his and their enemies, who are now put into the winepress of the wrath of God, to be trodden under foot by him.
The ensigns of his authority, his coat of arms—a name written on his vesture and thigh, King of kings, and Lord of lords, asserting his authority and power, and the cause of the quarrel.
An invitation given to the fowls of heaven, that they should come and see the battle, and share in the spoil and pillage of the field, intimating that this great decisive engagement should leave the enemies of the church a feast for the birds of prey, and that all the world should have cause to rejoice in the issue of it. The battle joined. The enemy falls on with great fury, headed by the beast, and the kings of the earth; the powers of earth and hell gathered, to make their utmost effort.
The victory gained by the great and glorious head of the church: The beast and the false prophet, the leaders of the army, are taken prisoners, both he who led them by power and he who led them by policy and falsehood; these are taken and cast into the burning lake, made incapable of molesting the church of God any more; and their followers, whether officers or common soldiers, are given up to military execution, and made a feast for the fowls of heaven.
Though the divine vengeance will chiefly fall upon the beast, and the false prophet, yet it will be no excuse to those who fight under their banner that they only followed their leaders and obeyed their command; since they would fight for them, they must fall and perish with them.
Be wise now therefore, O you kings, be instructed, you rulers of the earth; kiss the Son, lest he be angry, and you perish from the way.
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