BIBLE STUDY MANUALS: REV 19

REVELATION CHAPTER 19

I) [Rev 19:1-5]:
(Rev 19:1 NASB) "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;
(Rev 19:2 NASB) 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."

(Rev 19:3 NASB) And a second time they said, "Hallelujah! HER SMOKE RISES UP FOREVER AND EVER."
(Rev 19:4 NASB) And the twenty-four elders and the four living creatures fell down and worshiped God who sits on the throne saying, "Amen. Hallelujah!"
(Rev 19:5 NASB) 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."

A) [Expositor's Commentary On Rev 19:1-5]:
(Rev 19:1 NASB) "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;
(Rev 19:2 NASB) 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."

(Rev 19:3 NASB) And a second time they said, "Hallelujah! HER SMOKE RISES UP FOREVER AND EVER."
(Rev 19:4 NASB) And the twenty-four elders and the four living creatures fell down and worshiped God who sits on the throne saying, "Amen. Hallelujah!"
(Rev 19:5 NASB) 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."

"5. Thanksgiving for the destruction of Babylon (19:1-5)
In stark contrast to the laments of Babylon's consorts, the heavenly choirs burst forth in a great liturgy of celebration to God. In these verses (1-5), we hear four shouts of praise for the Fall of Babylon."
(Rev 19:1 NASB) "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;
(Rev 19:2 NASB) 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."

"First, there is the sound of a great multitude praising God for his condemnation of the prostitute (19:1-2)."
(Rev 19:3 NASB) "And a second time they said, "Hallelujah! HER SMOKE RISES UP FOREVER AND EVER."
"Then they shout out in celebration of the city's eternal destruction (v. 3)."
(Rev 19:4 NASB) "And the twenty-four elders and the four living creatures fell down and worshiped God who sits on the throne saying, "Amen. Hallelujah!"
"Following this, we hear in antiphonal response the voices of the twenty-four elders and the four living creatures (v. 4). "
(Rev 19:5 NASB) 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."
"Finally, a voice from the throne calls on all the servants of God to praise him (v. 5)."
(Rev 19:1 NASB) "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;
(Rev 19:2 NASB) 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."
"1-2 The word "Hallelujah" (hallelouia) transliterates the Greek, which in turn transliterates the Hebrew haleluyah, which means "Praise the Lord!" (In v. 5, "Praise our God" [Aineite to theo hemon] is equivalent to "Hallelujah.") The Hebrew transliteration occurs only in this chapter in the NT (vv. 1, 3, 4, 6), but in the LXX it is a frequent title for certain of the psalms (Pss 111:1; 112:1; 113:1, et al.). This phenomenon clearly illustrates the connection of the early church's liturgical worship with the synagogue and temple worship of the first century. These praise psalms formed an important part of the Jewish festival celebrations.
Hallel is the Jewish song of jubilation that has accompanied our wanderings of thousands of years, keeping awake within us the consciousness of our world-historical mission, strengthening us in times of sorrow and suffering, and filling our mouths with song of rejoicing in days of deliverance and triumph. To this day, it revives on each Festival season the memory of Divine Redemption, and our confidence in future greatness (S.R. Hirsch, quoted in Joseph Hertz, The Authorized Daily Prayer Book, rev. ed. [New York: Block, 1948], p. 756).
The Hallel is the name especially applied to Pss 113-118. These psalms are also called "The Hallel of Egypt" because of the references in them to the Exodus. They thus have a special role in the Feast of Passover (M Pesahim 10:97). The Midrashic sources also unanimously associate the Hallel with the destruction of the wicked, exactly as this passage in Revelation does (Eric Werner, The Sacred Bridge: Liturgical Parallels in Synagogue and Early Church [New York: Schocken Books, 1970], pp. 151, 158, 302-3).
The Hallel was most certainly what Jesus and the disciples sang after the Passover-Eucharist celebration, before going out to the Mount of Olives the night before his death (Matt 26:30). This close connection between the Hallel, Passover, and the death of Jesus no doubt explains why all the early church liturgies incorporated the Hallel into the propers for Easter and Easter Week (Massey H. Shepherd, Jr., The Paschal Liturgy and the Apocalypse [Richmond: John Knox, 1960], p. 96). This Easter liturgy is the Christian experience of the gospel of redemption from sin, Satan, and death in the victorious triumph of Christ, our Passover. The Paschal liturgy concludes with the celebration of the Eucharistic banquet of Christ, as he holds intimate communion with his church, giving it light and life. Shepherd links the great banquet of vv. 7-9 to the Eucharist celebration in the early church. The psalms in the great Hallel (Pss 113:1; 115:13) are unmistakably cited in 19:5. One can hardly read this Hallel section of Revelation without thinking of the "Hallelujah Chorus" in Handel's Messiah.

[Biblestudymanuals: The terms Eucharist, Easter, Hallelujah Chorus, Paschal Liturgy, convey non-biblical meanings and their meanings refer to things that are not contained in God's Word, or are not a legitimate part of what is conveyed in the Bible.
A cont.) [Expositor's Commentary On Rev 19:1-5, (cont.)]:
"The theme of "salvation" (soteria) has already been sounded in Revelation in connection with victory or divine justice (7:10; 12:10). God has indeed vindicated the injustice visited on his servants by meting out true justice on the great prostitute, Babylon. She deserves the sentence because she corrupted the earth (cf. 11:18; Jer 51:25) and killed the saints of God (cf. 18:24).
[Biblestudymanuals: The terms "the great prostitute," and "Babylon" in this passage in Rev 19 so far have not clearly evidenced themselves as occurring in history which indicates that there is a meaning that is sealed up by God re: the prophecy at this time in 2025 evidently until the time comes for God to have that meaning revealed. The actual location of the geographical ancient Babylon is nothing but a huge pile of earth and rubble.
B) [Bible Knowledge Commentary On Rev 19:1-3]:
(Rev 19:1 NASB) "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;
(Rev 19:2 NASB) 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."

(Rev 19:3 NASB) And a second time they said, "Hallelujah! HER SMOKE RISES UP FOREVER AND EVER."
"L. The song of hallelujah in heaven (19:1-10)
1. THE HALLELUJAH OF THE MULTITUDES IN HEAVEN (19:1-3)
Revelation 4-18 dealt primarily with the events of the Great Tribulation. Beginning in chapter 19 there is a noticeable change. The Great Tribulation is now coming to its end and the spotlight focuses on heaven and the second coming of Christ. For the saints and angels it is a time of rejoicing and victory.
19:1. Beginning in chapter 19 a chronological development is indicated by the phrase after this (meta tauta). Literally this phrase means "after these things," and refers to the events of chapter 18. Accordingly John heard what sounded like the roar of many people in heaven praising God, obviously because of the judgment on Babylon. Interpreters have shown much confusion in understanding the order of the events in chapters 19-20; thus it is important to note that this praise in 19:1 follows Babylon's destruction in chapter 18.
66667777
The word "roar" (phōnēn) is literally a "sound," modified by the adjective "great" (megalēn). This loud noise is from a great multitude, the same phrase used in 7:9 where the "great multitude" refers to the martyred dead of the Great Tribulation. For them in particular the judgment of Babylon is a great triumph. The Greek word for Hallelujah is hallēlouia, sometimes translated "alleluiah." The word "hallelujah" is derived from the similar Hebrew word in the Old Testament. It occurs in the New Testament only four times, all of them in Revelation 19 (vv. 1, 3-4, 6). This is the biblical "Hallelujah Chorus."
19:2-3. In expressing their praise of God, God's glory and power resulting from and caused by His salvation are mentioned along with the fact that His judgments are true and just. The destruction of the great prostitute (cf. 17:1, 4) is a proper act of vengeance for her martyring the servants of God (17:6). The judgment that is wrought on her, however, is only the beginning of the eternal punishment of the wicked, indicated in the statement that the smoke from her goes up forever and ever.
C) [Bible Knowledge Commentary On Rev 19:4-5]:
(Rev 19:4 NASB) "And the twenty-four elders and the four living creatures fell down and worshiped God Who sits on the throne saying, "Amen. Hallelujah!"
(Rev 19:5 NASB) 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."

"2. THE HALLELUJAH OF THE 24 ELDERS (19:4-5)
19:4-5. The 24 elders and the 4 living creatures also sing a hallelujah chorus. This is another reminder that the 24 elders, representing the church of the present Age, are distinguished from the Tribulation saints, described in verse 1 as "a great multitude." The 4 living creatures, previously introduced in 4:6-8, seem to refer to angels who praise God. Still another voice of praise, apparently coming from an angel, also praised God and exhorted all you His servants (19:5) to join in this praise."
[BIBLESTUDYMANUALS]:

II) [Rev 19:6-8]:
(Rev 19:6 NASB) "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.
(Rev 19:7 NASB) "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."
(Rev 19:8 NASB) 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."
A) [Expositor's Bible Commentary On Rev 19:6-8]:
(Rev 19:6 NASB) "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.
(Rev 19:7 NASB) "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."
(Rev 19:8 NASB) 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."
"6. Thanksgiving for the marriage of the Lamb (19:6-10)
6-8 Finally, the cycle of praise is completed with the reverberating sounds of another great multitude. If the multitude in v. 1 was angelic, then this one would most certainly be the great redeemed throngs (cf. 7:9). They utter the final Hallel in words reminiscent of the great kingship psalms (93:1; 97:1; 99:1). The first of these psalms is used in the synagogue Sabbath morning and evening services and also in the Armenian church liturgy for Easter Sunday (Werner, Sacred Bridge, p. 153). It is also the prelude to Pss 95-99, which are messianic, and has as its theme the eternal sovereignty of God who will conquer all his enemies (Hertz, Daily Prayer Book, p. 362). The Greek verb ebasileusen ("reigns"), an ingressive aorist, may better be rendered "has begun to reign."
There is also rejoicing because the "wedding of the Lamb has come, and his bride has made herself ready" (v. 7). It is John's way to give us a glimmer of the next great vision at the close of the former one (cf. 21:2, 9). Contrast the prostitute and her lovers in the preceding chapters with the Lamb and his chaste bride ("fine linen, bright and clean").
The bride is the heavenly city, the New Jerusalem (21:2, 9), which is the symbol of the church, the bride of Christ the community of those redeemed by Christ's blood. The wedding imagery, including the wedding supper, was for the Jews a familiar image of the kingdom of God. Jesus used wedding and banquet imagery in his parables of the kingdom (Matt 22:2ff.; 25:1-13; Luke 14:15-24). The OT used the figure for the bride of Israel (Ezek 16:1ff.; Hos 2:19), and NT writers have applied it to the church (2Cor 11:2; Eph 5:25ff.). Heaven's rejoicing has signaled the defeat of all the enemies of God. The time of betrothal has ended. Now it is the time for the church, prepared by loyalty, and suffering, to enter into her full experience of salvation and glory with her beloved spouse, Christ. The fuller revelation of the realization of this union is described in chapters 21 and 22.
The church's garments are white linen—in marked contrast to the purple and scarlet clothing of the great mother of prostitutes (17:4; 18:16). Linen was an expensive cloth used to make the garments worn by priests and royalty. It has two qualities: brightness and cleanness (cf. 16:6). Bright (lampros) is the color of radiant whiteness that depicts glorification (TDNT, 4:27; cf. Matt 13:43). Clean (katharos) reflects purity, loyalty, and faithfulness, the character of the New Jerusalem (21:18, 21).
An explanatory interjection, probably added by John, states that "fine linen stands for the righteous acts of the saints." In 15:4, dikaiomata ("righteous acts") describes the manifest deeds of God that relate to truth and justice. The dikaiomata do not imply any kind of meritorious works that would bring salvation. Rather, there is a delicate balance between grace and obedient response to it. The bride is "given" the garments, but she "has made herself ready" for the wedding by faithfulness and loyalty to Christ (cf. 3:4-5, 18). In the parable of the man without a wedding garment, the garment he lacked was probably a clean one supplied by the host but either refused or soiled through carelessness by the rejected guest. The meaning of the clean garment is probably repentance and obedient response to Christ, both of which the Pharisees lacked (Matt 22:11f.; cf. J. Jeremias, The Parables of Jesus, rev. ed. [New York: Scribner's, 1963], pp. 188-89). Thus John contrasts the faithful disciples of Jesus, who have been true to God, with those who were seduced by the beast and the prostitute. The bride prepared herself, then, by her obedient discipleship (see comments at 12:11)."
B) [Bible Knowledge Commentary On Rev 19:6-8]:
(Rev 19:6 NASB) "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.
(Rev 19:7 NASB) "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."
(Rev 19:8 NASB) 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."
"3. THE PROPHETIC PROCLAMATION OF THE WEDDING OF THE LAMB (19:6-9)
19:6-8. The fourth and final hallelujah of this chapter, according to John, sounded like a multitude of people, rushing waters, and loud thunder. Here the rejoicing is prophetic for what is about to happen rather than for the judgment just executed.
The second coming of Christ is anticipated in the words, for our Lord God Almighty reigns. John used the word "Almighty" (pantokratōr; also in 1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:15; 21:22). Along with the exhortation to rejoice, announcement is made that the wedding of the Lamb has come, and His bride has made herself ready.
In Scripture, marriage is often used to describe the relationship of saints to God. In the Old Testament Israel is pictured, as in Hosea, as the unfaithful wife of Yahweh who is destined to be restored in the future kingdom. In the New Testament, marriage is also used to describe the relationship between Christ and the church, but the illustration contrasts with the Old Testament, for the church is regarded as a virgin bride waiting the coming of her heavenly bridegroom (2 Cor. 11:2).
The fine linen with which the bride will be adorned is explained as representing the righteous acts of the saints (Rev. 19:8). (In the OT the high priest's clothing included linen: Ex. 28:42; Lev. 6:10; 16:4, 23, 32.) While some think this refers to the fact that the saints are justified by faith, the plural expression "the righteous acts" seems to refer to the righteous deeds wrought by the saints through the grace of God. Though all this has been made possible by the grace of God, the emphasis here seems to be on the works of the bride rather than on her standing as one who has been justified by faith.
This is the last of 14 outbursts of praise to God in the Book of Revelation by saints, angels, the 24 elders, and/or the 4 living creatures. The hymns or shouts of praise are in 4:8, 11; 5:9-10, 12-13; 7:10, 12; 11:16-18; 15:3-4; 16:5-7; 19:1-4, 6-8 (see the chart near 4:8)."
666677778888
999999999999999999999999999 NASB 999999999999999999999
Revelation 19:1-21 (NASB)
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;
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."
3 And a second time they said, "Hallelujah! HER SMOKE RISES UP FOREVER AND EVER."
4 And the twenty-four elders and the four living creatures fell down and worshiped God who sits on the throne saying, "Amen. Hallelujah!"
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."
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.
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."
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.
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."
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."
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.
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.
13 He is clothed with a robe dipped in blood, and His name is called The Word of God.
14 And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses.
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.
16 And on His robe and on His thigh He has a name written, "KING OF KINGS, AND LORD OF LORDS."
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,
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."
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.
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.
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.

9999999999999999 EXPOSITOR’S 9999999999999999999999
5. Thanksgiving for the destruction of Babylon (19:1-5)
In stark contrast to the laments of Babylon's consorts, the heavenly choirs burst forth in a great liturgy of celebration to God. In these verses (1-5), we hear four shouts of praise for the Fall of Babylon. First, there is the sound of a great multitude praising God for his condemnation of the prostitute (19:1-2). Then they shout out in celebration of the city's eternal destruction (v. 3). Following this, we hear in antiphonal response the voices of the twenty-four elders and the four living creatures (v. 4). Finally, a voice from the throne calls on all the servants of God to praise him (v. 5).
1-2 The word "Hallelujah" (hallelouia) transliterates the Greek, which in turn transliterates the Hebrew haleluyah, which means "Praise the Lord!" (In v. 5, "Praise our God" [Aineite to theo hemon] is equivalent to "Hallelujah.") The Hebrew transliteration occurs only in this chapter in the NT (vv. 1, 3, 4, 6), but in the LXX it is a frequent title for certain of the psalms (Pss 111:1; 112:1; 113:1, et al.). This phenomenon clearly illustrates the connection of the early church's liturgical worship with the synagogue and temple worship of the first century. These praise psalms formed an important part of the Jewish festival celebrations.
Hallel is the Jewish song of jubilation that has accompanied our wanderings of thousands of years, keeping awake within us the consciousness of our world-historical mission, strengthening us in times of sorrow and suffering, and filling our mouths with song of rejoicing in days of deliverance and triumph. To this day, it revives on each Festival season the memory of Divine Redemption, and our confidence in future greatness (S.R. Hirsch, quoted in Joseph Hertz, The Authorized Daily Prayer Book, rev. ed. [New York: Block, 1948], p. 756).
The Hallel is the name especially applied to Pss 113-118. These psalms are also called "The Hallel of Egypt" because of the references in them to the Exodus. They thus have a special role in the Feast of Passover (M Pesahim 10:97). The Midrashic sources also unanimously associate the Hallel with the destruction of the wicked, exactly as this passage in Revelation does (Eric Werner, The Sacred Bridge: Liturgical Parallels in Synagogue and Early Church [New York: Schocken Books, 1970], pp. 151, 158, 302-3).
The Hallel was most certainly what Jesus and the disciples sang after the Passover-Eucharist celebration, before going out to the Mount of Olives the night before his death (Matt 26:30). This close connection between the Hallel, Passover, and the death of Jesus no doubt explains why all the early church liturgies incorporated the Hallel into the propers for Easter and Easter Week (Massey H. Shepherd, Jr., The Paschal Liturgy and the Apocalypse [Richmond: John Knox, 1960], p. 96). This Easter liturgy is the Christian experience of the gospel of redemption from sin, Satan, and death in the victorious triumph of Christ, our Passover. The Paschal liturgy concludes with the celebration of the Eucharistic banquet of Christ, as he holds intimate communion with his church, giving it light and life. Shepherd links the great banquet of vv. 7-9 to the Eucharist celebration in the early church. The psalms in the great Hallel (Pss 113:1; 115:13) are unmistakably cited in 19:5. One can hardly read this Hallel section of Revelation without thinking of the "Hallelujah Chorus" in Handel's Messiah.
The theme of "salvation" (soteria) has already been sounded in Revelation in connection with victory or divine justice (7:10; 12:10). God has indeed vindicated the injustice visited on his servants by meting out true justice on the great prostitute, Babylon. She deserves the sentence because she corrupted the earth (cf. 11:18; Jer 51:25) and killed the saints of God (cf. 18:24).
3 The second Hallel supplements the first one. Babylon's permanent end is celebrated in words reminiscent of ancient Babylon's judgment (Isa 34:10).
4 In response to the heavenly Hallels, the twenty-four elders cry out, "Amen, Hallelujah" (cf. comments at 1:7 on Amen, at 4:4 on the elders).
5 This final praise is spoken by a single voice from the throne (cf. 16:17). The voice is probably neither that of God nor that of Christ because of the words "our Lord God Almighty reigns" (v. 6). Here is a clear reference to the great Hallel Pss 113 and 115. "Praise our God, all you his servants" reflects Psalm 113:1, while "you who fear him, both small and great" reflects Psalm 115:13 (cf. Ps 135:1, 20). All socio-economic distinctions are transcended in the united worship of the church ("both small and great") (cf. 11:18; 13:16; 19:18; 20:12).
6. Thanksgiving for the marriage of the Lamb (19:6-10)
6-8 Finally, the cycle of praise is completed with the reverberating sounds of another great multitude. If the multitude in v. 1 was angelic, then this one would most certainly be the great redeemed throngs (cf. 7:9). They utter the final Hallel in words reminiscent of the great kingship psalms (93:1; 97:1; 99:1). The first of these psalms is used in the synagogue Sabbath morning and evening services and also in the Armenian church liturgy for Easter Sunday (Werner, Sacred Bridge, p. 153). It is also the prelude to Pss 95-99, which are messianic, and has as its theme the eternal sovereignty of God who will conquer all his enemies (Hertz, Daily Prayer Book, p. 362). The Greek verb ebasileusen ("reigns"), an ingressive aorist, may better be rendered "has begun to reign."
There is also rejoicing because the "wedding of the Lamb has come, and his bride has made herself ready" (v. 7). It is John's way to give us a glimmer of the next great vision at the close of the former one (cf. 21:2, 9). Contrast the prostitute and her lovers in the preceding chapters with the Lamb and his chaste bride ("fine linen, bright and clean").
The bride is the heavenly city, the New Jerusalem (21:2, 9), which is the symbol of the church, the bride of Christ the community of those redeemed by Christ's blood. The wedding imagery, including the wedding supper, was for the Jews a familiar image of the kingdom of God. Jesus used wedding and banquet imagery in his parables of the kingdom (Matt 22:2ff.; 25:1-13; Luke 14:15-24). The OT used the figure for the bride of Israel (Ezek 16:1ff.; Hos 2:19), and NT writers have applied it to the church (2Cor 11:2; Eph 5:25ff.). Heaven's rejoicing has signaled the defeat of all the enemies of God. The time of betrothal has ended. Now it is the time for the church, prepared by loyalty, and suffering, to enter into her full experience of salvation and glory with her beloved spouse, Christ. The fuller revelation of the realization of this union is described in chapters 21 and 22.
The church's garments are white linen—in marked contrast to the purple and scarlet clothing of the great mother of prostitutes (17:4; 18:16). Linen was an expensive cloth used to make the garments worn by priests and royalty. It has two qualities: brightness and cleanness (cf. 16:6). Bright (lampros) is the color of radiant whiteness that depicts glorification (TDNT, 4:27; cf. Matt 13:43). Clean (katharos) reflects purity, loyalty, and faithfulness, the character of the New Jerusalem (21:18, 21).
An explanatory interjection, probably added by John, states that "fine linen stands for the righteous acts of the saints." In 15:4, dikaiomata ("righteous acts") describes the manifest deeds of God that relate to truth and justice. The dikaiomata do not imply any kind of meritorious works that would bring salvation. Rather, there is a delicate balance between grace and obedient response to it. The bride is "given" the garments, but she "has made herself ready" for the wedding by faithfulness and loyalty to Christ (cf. 3:4-5, 18). In the parable of the man without a wedding garment, the garment he lacked was probably a clean one supplied by the host but either refused or soiled through carelessness by the rejected guest. The meaning of the clean garment is probably repentance and obedient response to Christ, both of which the Pharisees lacked (Matt 22:11f.; cf. J. Jeremias, The Parables of Jesus, rev. ed. [New York: Scribner's, 1963], pp. 188-89). Thus John contrasts the faithful disciples of Jesus, who have been true to God, with those who were seduced by the beast and the prostitute. The bride prepared herself, then, by her obedient discipleship (see comments at 12:11).
9-10 This beatitude is the fourth of seven (1:3; 14:13; 16:15; 20:6; 22:7, 14) in Revelation. In each beatitude there is a subtle contrast to those who are not loyal and faithful followers of the Lamb. The word translated "invited" is keklemenoi ("called") a form of the verb kaleo ("call"), which is used in the NT of the call to salvation (e.g., Matt 9:13; Rom 8:30; 9:24; 1Cor 1:9; 2 Thess 2:14). However, the word may also mean "invited," with no connotation of election (cf. Matt 22:3, 8; Luke 14:16; John 2:2). The wedding supper began toward evening on the wedding day, lasted for many days, and was a time of great jubilation. Here in Revelation, the wedding is the beginning of the earthly kingdom of God, the bride is the church in all her purity, the invited guests are both the bride and people who have committed themselves to Jesus.
To assure John and his readers of the certainty of the end of the great prostitute and the announcement of the wedding supper of the Lamb, the angel adds, "These are the true words of God" (cf. 1:2; 17:17; 21:5). A similar sentence later seems to give the same assurance for the whole book (22:6).
John, who was himself a prophet and who had received such a clear revelation about idolatry, now falls prey to this temptation. After the final vision, he again slips into idolatry (22:8). Whether John included these references to his own failure because he knew of the tendency toward angel worship in the churches of Asia is not clear. Be that as it may, we need to recognize how easy it is to fall into idolatry. Whenever a Christian gives anyone or anything other than God control of his life, he has broken the first commandment. The "testimony of Jesus" is Jesus' own testimony that he bore in His life and teaching and especially in his death (cf. comments at 1:2, and at 9; and also the same expression in 6:9; 12:11; 14:12; 20:4). Those who hold to or proclaim this testimony are Christian prophets. Thus "the testimony of Jesus is the spirit of prophecy." The words spoken by the Christian prophets come from the Spirit of God, who is the Spirit of the risen Jesus; they are the very words of God.
Notes
________________________________________
10 See commentary at 1:2 for arguments supporting the identification of Ἰησοῦ (Iesou, "Jesus") in this verse as a subjective genitive and rendering it as "Jesus' witness" (so Caird; Minear, et al.).
________________________________________
IV. Vision of the Return of Christ and the Consummation of This Age (19:11-20:15)
A. The Rider on the White Horse and the Destruction of the Beast (19:11-21)
This new vision is introduced by the words "I saw heaven standing open." Earlier John had seen a door standing open in heaven (4:1), the temple in heaven standing open (11:19), and now, in preparation for a great revelation of God's sovereignty, he sees heaven itself flung wide open to his gaze (cf. Ezek 1:1). In one sense, this vision (vv. 11-21), which depicts the return of Christ and the final overthrow of the beast, may be viewed as the climax of the previous section (vv. 1-10) or as the first of a final series of seven last things—viz., the return of Christ; the defeat of Satan; the binding of Satan; the Millennium; the final end of Satan; the last judgment; and the new heaven, the new earth, and the New Jerusalem.
Early as well as modern interpretation has for the most part seen in 19:11-16 a description of the second coming of Christ—an event to which the NT bears a frequent and unified witness. As for the features of this event, they are variously understood by interpreters.
11 The great vision that begins here reminds us of the first vision of the book (1:12ff.), though its function is entirely different from that of the earlier vision. The whole scene looks alternately to the OT and to the previous references in Revelation to Christ, especially the seven letters (chs. 2-3). So strong are the parallels with chapters 1-3 that Rissi believes that the first section (vv. 11-13) of this vision deals with the judgment on the church and the second section (vv. 14-16) with the world (Mathias Rissi, The Future of the World; an Exegetical Study of Revelation 19:11-22:15 [Naperville, Ill.: A. R. Allenson, 1972], p. 19). A white horse with a rider has appeared at 6:1 (cf. discussion in loc.). Both white horses represent conquest or victory, but with that the similarity changes to total contrast: The rider here in chapter 19 is "faithful and true" (cf. 1:5; 3:7, 14) in contrast to the forces of Antichrist with their empty promises and lies. Christ will keep his word to the churches. In contrast to those who pervert justice and wage unjust war, John says of Christ, "With justice [righteousness] he judges and makes war," an allusion to the messianic character described in Isaiah 11:3ff. In only one other place (2:16) is Christ described as making war (polemeo), and there the reference is to his judgment of the church. Furthermore, the questions in 13:4, "Who is like the beast? Who can make war against him?" anticipate the answer that Christ alone can do this, while in 17:14 the beast and the ten kings wage war against the Lamb.
Though John uses OT language descriptive of a warrior-Messiah, he does not depict Christ as a great military warrior battling against earth's sovereigns. John reinterprets this OT imagery while at the same time inseparably linking Christ to its fulfillment. The close proximity in v. 11 of justice and war shows us that the kind of warfare Christ engages in is more the execution of justice than a military conflict. He who is the faithful and true witness will judge the rebellious nations.
12 The reference to the blazing eyes definitely connects this vision with that of chapter 1 (cf. 1:14; 2:18). On his head are not just seven crowns (12:3), or ten (13:1) but many crowns of royalty (diademata). Perhaps they signify that the royal power to rule the world has now passed to Christ by virtue of the victory of his followers (11:15). All the diadems of their newly won empire meet on his brow (Caird).
So great is Christ's power that his name is known only by himself. Knowledge of the name is in antiquity associated with the power of the god. When a name becomes known, then the power is shared with those to whom the disclosure is made (cf. comments at 2:17). But since two names of Christ are revealed in this vision, "the Word of God" (v. 13) and "KING OF KINGS AND LORD OF LORDS" (v. 16), it may be concluded that the exclusive power of Christ over all creation is now to be shared with his faithful followers (3:21; 5:10; 22:5). On the other hand, the secret name may be one that will not be revealed till Christ's return.
13 The imagery in this verse has traditionally been related to Isaiah 63:14, a passage understood messianically by the Jews and one that John has used in portraying God's wrath in 14:9-11, 17-19. Isaiah pictures a mighty warrior-Messiah who slaughters his enemies. Their life-blood splashes on his clothing as he tramples them down in his anger, as the juice of the grapes splashes on the winetreader in the winepress. But is Christ's blood-dipped robe (v. 13) red from his enemies' blood or from his own blood? There are good reasons for accepting the latter (contra Mounce, Revelation, p. 345). If the blood is his enemies', how is it that Christ comes from heaven with his robe already dipped in blood before any battle is mentioned? Furthermore, the blood that is always mentioned in connection with Christ in the Apocalypse is his own life-blood (1:5; 5:6, 9; 7:14; 12:11). Caird, however, has no difficulty identifying the blood as that of the saints, which Christ turns into victory over his enemies. But Caird has understood the vintage passage (14:7-20) as a reference to the death of the saints (pp. 242-43).
Admittedly, there is a close connection between the discolored clothing of Christ, the Word of God (to whom the saints bear witness and give their lives), and "the armies of heaven"—i.e., the saints (v. 14). Moreover, the word "dipped" (bebammenon, from bapto ) does not fit the imagery of Isaiah 63:2; but it does fit that used in Revelation of believers' garments being washed thoroughly in Christ's blood (7:14; 22:14). The interpretation of the blood as Christ's own is an early one (so Hippolytus, Origen, Andreas; cf. Swete, p. 249). Finally, the sword with which Christ strikes down the nations comes from his mouth and is not in his hand (v. 15); and this too is incompatible with battle imagery. In any case, there is sufficient warrant not to press the allusion to Isaiah 63:1-6 too literally.
Applying the expression "the Word of God" (ho logos tou theou) to Jesus in a personal sense is peculiar to the Johannine writings (John 1:1, 14; cf. 1 John 1:1). In Revelation "the Word of God" refers to the revelation of God's purpose (1:2; 17:17; 19:9). It is also the message and lifestyle for which the saints suffer oppression and even death (1:9; 6:9; 20:4). The adjectives "true and faithful," which are applied to Christ, are likewise identified with the Word of God (19:9; 21:5; 22:6; cf. 1:5; 3:14; 19:11). Thus Jesus in his earthly life had borne reliable and consistent witness in all his words and actions to the purposes of God and had been completely obedient in doing this. In him the will of God finds full expression. The Word of God and the person of Christ are one.
14 This verse seems somewhat parenthetical because it does not refer directly to Christ's person or his actions. The armies of heaven mounted on white horses are understood by most to be angelic hosts since passages in the OT and NT, though infrequent, speak of the armies or soldiers of heaven as angels (Pss 103:21; 148:2; Luke 2:13; Acts 7:42). Moreover, elsewhere in the NT the coming of Christ is associated with angels (e.g., Matt 13:41; 16:27; 24:30-31). Yet this may not be John's meaning. These soldiers, like their leader, are riding white horses of victory—something hardly true of angels. Their clothing of bright and clean linen is identical to the bride's attire (cf. v. 8). Thus it is probably the victors who accompany Christ, either all of them (resurrected and raptured [1 Thess 4:16-17]) or the company of the martyrs. Revelation 17:14 confirms this: "They [the beast and the ten kings] will make war against the Lamb, but the Lamb will overcome them because he is Lord of lords and King of kings—and with him will be his called, chosen and faithful followers (italics added; cf. 15:1-2).
15 There are three OT allusions to the warrior-Messiah in this verse: he strikes down the nations (Isa 11:3ff.); he rules them with an iron rod (Ps 2:9); he tramples out the winepress of God's wrath (Isa 63:1-6). (For the last metaphor, see comments on v.13.) In the first OT allusion, there are significant changes in the imagery. In Revelation the Lamb-Messiah does not wield a sword in his hand but his sword comes from his mouth (cf. comments at 1:16 and at 2:16). This has no exact OT parallel and cannot be accidental, since John emphasizes it so much in Revelation (1:16; 2:12, 16; 19:15, 21). Christ conquers by the power of his word. Yet it is not necessary to see the reference to the sword coming from Christ's mouth as pointing to the expansion of Christianity and the conquest of the nations by their conversion to Christ (so Swete). The scene here is the eschatological return of Christ and his judgment of the nations, not the whole intervening age. Besides, Christ's words are also the instruments of his judgment as well as his salvation (Matt 12:37; John 12:48). On "the rod of iron" and the relationship between "rule" and "shepherd," see comments at 2:27. For the winepress figure, see 14:17ff.
16 This third name of Christ, which all can read, is displayed on that most exposed part of his cloak, the part that covers the thigh, where it cannot escape notice (Swete). The name has already appeared attached to the Lamb (17:14). He is the absolute Lord and King, full of the divine power and authority.
17-18 This section finally brings us to the second last thing (cf. comments at introduction to 19:11-21): the anticipated great confrontation between the beast and his soldiers and the Lamb (vv. 17-21; cf. 16:12-16; 17:14). First, there is the summons to the vultures to come to God's great supper and gorge themselves on the slain corpses of the battlefield—a horrible picture of human carnage. The language is borrowed from Ezekiel 39:17ff., which describes the eschatological overthrow of God. It may be unnecessary to press the literalness of the description. This battlefield language is designed to indicate that a great victory is about to occur.
19-21 The contrast between the assembling of the beast's might with his kings and their soldiers and the ease by which he is overthrown and captured highlight the beast's powerlessness before his mighty conqueror. The "kings of the earth" refer to the ten horns (kings) of the beast, which is another way of describing the beast's power (see comments at 17:12-14). Both the beast and the false prophet (13:1ff.) are simply seized and thrown into the lake of fire (v. 20). Their followers fall before the sword (word) of Christ (v. 21). No battle is actually fought. Only the arrangement of the foes and the defeat of the beast is described. Is this accidental? Is John indicating that the battle has already been fought and this is simply the final realization of that previous victory? In chapter 5 the Lamb had overcome (won the victory) by his death (5:5, 9). Further, we are told that there was a battle in heaven, and Satan was cast out and defeated by the blood of the Lamb and the word of his followers' testimony (12:7-9, 11).
There seems to be only one actual battle described in Revelation. Thus these further scenes may be understood as more judicial in character than as literal battlefield descriptions. Because of John's christological reinterpretation, no great eschatological military battle, such as that envisaged in the Qumran War Scroll, will actually be fought. The decisive battle has already been won at the Cross. These armies and the beast are the destroyers of the earth (11:18), who ultimately are the satanic principalities of the world who ally themselves with the human puppets for their idolatrous ends. These have been positionally defeated at the Cross (Col 2:15), but they will finally be stripped of all power at Christ's return. Certainly John would not have denied that Satan and his evil powers are active in the world and that they use historical persons such as a Nero or a Hitler and oppose and harass Christians today.
Although Satan has been dealt a death blow at the Cross (cf. John 12:31; 16:11), he nevertheless continues to promulgate great evil and deception during this present age (cf. Eph 2:2; 1 Thess 3:5; 1 Peter 5:8-9; Rev 2:10). Yet he is a deposed ruler who is now under the sovereign authority of Christ but who for a "little time" is allowed to continue his evil until God's purposes are finished. In this scene of the overthrow of the beast and his kings and their armies, John is showing us the ultimate and swift downfall of these evil powers by the King of kings and Lord of lords. They have met their Master in this final and utterly real confrontation. (On the "lake of fire," see comments at 20:14.)
Notes
________________________________________
13 For references to the messianic interpretation of Isa 63:1ff. by the rabbis, see LTJM, 2:730; Swete, pp. 248-49.
The Targum on Gen 49:10ff. has a reference to the warring Messiah whose clothes are discolored with the blood of his enemies (M. McNamara, Targum and Testament: Aramaic Paraphrases of the Hebrew Bible; A Light on the New Testament [Grand Rapids: Eerdmans, 1962], p. 141). While this seems to add further evidence to support the view that the blood is from the enemies of Christ, it must still be asked whether John has reinterpreted the figure.
14 For angels accompanying the Messiah in his return, cf. MA Isa 4.14-17. This is probably a Christian document of the first century A.D.
15 While there are no other references in our literature to a sword from the Messiah's mouth, there are references to the destruction of the godless by the mouth of the Messiah, no doubt deriving from Isa 11:4: "He will strike the earth with the rod of his mouth, with the breath of his lips he will slay the wicked." Thus 4 Ezra 13:6, 19 and Pss of Sol 17:10, 45, 49 mention the Messiah in terms such as "He shall destroy the godless nations with the word of his mouth."
19-21 An eschatological military battle is described in both Jewish apocalyptic and Qumran literature (cf. 1 Enoch 90:13-19; 4 Ezra 13:1-13; As Moses 10; Pss Sol 17:23-51; 1QM; 1QH 6:25f.). In these references the war is still to be fought in the future; it involves actual earthly rulers of the godless; and, according to Qumran documents, it will require the military assistance of the godly to effect the defeat of the ungodly. However, this does not seem to be John's view, since Christ alone executes the wrath; and the decisive victory has already been won before the actual eschatological end. Christ will really defeat evil once and for all, but not in the literal military sense envisaged by the Jewish apocalyptists.

Expositor's Bible Commentary, The - Volume 12: Hebrews through Revelation.
999999999999999999999999999 BKC 99999999999999999999
L. The song of hallelujah in heaven (19:1-10)
1. THE HALLELUJAH OF THE MULTITUDES IN HEAVEN (19:1-3)
Revelation 4-18 dealt primarily with the events of the Great Tribulation. Beginning in chapter 19 there is a noticeable change. The Great Tribulation is now coming to its end and the spotlight focuses on heaven and the second coming of Christ. For the saints and angels it is a time of rejoicing and victory.
19:1. Beginning in chapter 19 a chronological development is indicated by the phrase after this (meta tauta). Literally this phrase means "after these things," and refers to the events of chapter 18. Accordingly John heard what sounded like the roar of many people in heaven praising God, obviously because of the judgment on Babylon. Interpreters have shown much confusion in understanding the order of the events in chapters 19-20; thus it is important to note that this praise in 19:1 follows Babylon's destruction in chapter 18.
The word "roar" (phōnēn) is literally a "sound," modified by the adjective "great" (megalēn). This loud noise is from a great multitude, the same phrase used in 7:9 where the "great multitude" refers to the martyred dead of the Great Tribulation. For them in particular the judgment of Babylon is a great triumph. The Greek word for Hallelujah is hallēlouia, sometimes translated "alleluiah." The word "hallelujah" is derived from the similar Hebrew word in the Old Testament. It occurs in the New Testament only four times, all of them in Revelation 19 (vv. 1, 3-4, 6). This is the biblical "Hallelujah Chorus."
19:2-3. In expressing their praise of God, God's glory and power resulting from and caused by His salvation are mentioned along with the fact that His judgments are true and just. The destruction of the great prostitute (cf. 17:1, 4) is a proper act of vengeance for her martyring the servants of God (17:6). The judgment that is wrought on her, however, is only the beginning of the eternal punishment of the wicked, indicated in the statement that the smoke from her goes up forever and ever.
2. THE HALLELUJAH OF THE 24 ELDERS (19:4-5)
19:4-5. The 24 elders and the 4 living creatures also sing a hallelujah chorus. This is another reminder that the 24 elders, representing the church of the present Age, are distinguished from the Tribulation saints, described in verse 1 as "a great multitude." The 4 living creatures, previously introduced in 4:6-8, seem to refer to angels who praise God. Still another voice of praise, apparently coming from an angel, also praised God and exhorted all you His servants (19:5) to join in this praise.
3. THE PROPHETIC PROCLAMATION OF THE WEDDING OF THE LAMB (19:6-9)
19:6-8. The fourth and final hallelujah of this chapter, according to John, sounded like a multitude of people, rushing waters, and loud thunder. Here the rejoicing is prophetic for what is about to happen rather than for the judgment just executed.
The second coming of Christ is anticipated in the words, for our Lord God Almighty reigns. John used the word "Almighty" (pantokratōr; also in 1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:15; 21:22). Along with the exhortation to rejoice, announcement is made that the wedding of the Lamb has come, and His bride has made herself ready.
In Scripture, marriage is often used to describe the relationship of saints to God. In the Old Testament Israel is pictured, as in Hosea, as the unfaithful wife of Yahweh who is destined to be restored in the future kingdom. In the New Testament, marriage is also used to describe the relationship between Christ and the church, but the illustration contrasts with the Old Testament, for the church is regarded as a virgin bride waiting the coming of her heavenly bridegroom (2 Cor. 11:2).
The fine linen with which the bride will be adorned is explained as representing the righteous acts of the saints (Rev. 19:8). (In the OT the high priest's clothing included linen: Ex. 28:42; Lev. 6:10; 16:4, 23, 32.) While some think this refers to the fact that the saints are justified by faith, the plural expression "the righteous acts" seems to refer to the righteous deeds wrought by the saints through the grace of God. Though all this has been made possible by the grace of God, the emphasis here seems to be on the works of the bride rather than on her standing as one who has been justified by faith.
This is the last of 14 outbursts of praise to God in the Book of Revelation by saints, angels, the 24 elders, and/or the 4 living creatures. The hymns or shouts of praise are in 4:8, 11; 5:9-10, 12-13; 7:10, 12; 11:16-18; 15:3-4; 16:5-7; 19:1-4, 6-8 (see the chart near 4:8).
19:9. The angel who commanded John to write (14:13) commanded him again to record the message, Blessed are those who are invited to the wedding supper of the Lamb!
One of the false interpretations that has plagued the church is the concept that God treats all saints exactly alike. Instead, a literal interpretation of the Bible distinguishes different groups of saints, and here the bride is distinguished from those who are invited to the wedding supper. Instead of treating all alike, God indeed has a program for Israel as a nation and also for those in Israel who are saved. He also has a program for Gentiles in the Old Testament who come to faith in God. And in the New Testament He has a program for the church as still a different group of saints. Again in the Book of Revelation the Tribulation saints are distinguished from other previous groups. It is not so much a question of difference in blessings as it is that God has a program designed for each group of saints which corresponds to their particular relationship to His overall program. Here the church, described as a bride, will be attended by angels and by saints who are distinct from the bride.
Expositors have debated whether the wedding will be in heaven or on earth. While the difference is not that important, the interpretive problem can be resolved by comparing the wedding described here to weddings in the first century. A wedding normally included these stages: (1) the legal consummation of the marriage by the parents of the bride and of the groom, with the payment of the dowry; (2) the bridegroom coming to claim his bride (as illustrated in Matt. 25:1-13 in the familiar Parable of the 10 Virgins); (3) the wedding supper (as illustrated in John 2:1-11) which was a several-day feast following the previous phase of the wedding.
In Revelation 19:9 "the wedding supper" is phase 3. And the announcement coincides with the second coming of Christ. It would seem, therefore, that the wedding supper has not yet been observed. In fulfilling the symbol, Christ is completing phase 1 in the Church Age as individuals are saved. Phase 2 will be accomplished at the Rapture of the church, when Christ takes His bride to heaven, the Father's house (John 14:1-3). Accordingly it would seem that the beginning of the Millennium itself will fulfill the symbolism of the wedding supper (gamos). It is also significant that the use of the word "bride" in 19:7 (gynē, lit., "wife,") implies that phase 2 of the wedding will have been completed and that all that remains is the feast itself. (The word commonly used for "bride" is nymphē; cf. John 3:29; Rev. 18:23; 21:2, 9; 22:17.)
All this suggests that the wedding feast is an earthly feast, which also corresponds to the illustrations of weddings in the Bible (Matt. 22:1-14; 25:1-13), and thus will take place on earth at the beginning of the Millennium. The importance of the announcement and invitation to the wedding supper, repeated in Revelation 22:17, is seen in the angel's remarks, These are the true words of God.

The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty.
4. THE COMMAND TO WORSHIP GOD (19:10)
19:10. So impressive was the scene in heaven with the four great hallelujahs and the announcement of the coming wedding feast that John once again fell down to worship the angel, as he had done before (1:17). Then, however, he was worshiping Christ, which was proper. But here the angel rebuked him, urging him to worship only God and not him since he was a fellow servant with John. The angel added, For the testimony of Jesus is the spirit of prophecy, that is, the very nature or purpose of prophecy is to testify of Jesus Christ and to bring glory to Him. In the present Age one of the special functions of the Holy Spirit is to glorify Christ and to inform believers of "what is yet to come" (John 16:13). The tremendous revelation in the first 10 verses of Revelation 19 is a fitting introduction to what is about to be revealed, the second coming of Jesus Christ, the subject of the entire book (1:1).

The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty.
M. The second coming of Christ (19:11-21)
As John saw heaven open, he saw prophetically Christ's second coming and the events which will follow it. The second coming of Christ is a prominent doctrine in Scripture (Pss. 2:1-9; 24:7-10; 96:10-13; 110; Isa. 9:6-7; Jer. 23:1-8; Ezek. 37:15-28; Dan. 2:44-45; 7:13-14; Hosea 3:4-5; Amos 9:11-15; Micah 4:7; Zech. 2:10-12; 12; 14:1-9; Matt. 19:28; 24:27-31; 25:6, 31-46; Mark 13:24-27; Luke 12:35-40; 17:24-37; 18:8; 21:25-28; Acts 1:10-11; 15:16-18; Rom. 11:25-27; 2 Thes. 2:8; 2 Peter 3:3-4; Jude 14-15; Rev. 1:7-8; 2:25-28; 16:15; 22:20). So this is obviously a major event in the divine program.
Conservative interpreters of the Bible almost universally recognize this as a yet-future event, as indicated in orthodox creeds throughout the history of the church. Just as the first coming of Christ was literal and was fulfilled in history, so the second coming of Christ which is yet future will be fulfilled in the same literal manner.
Among conservative interpreters, however, the question has been raised whether the Rapture of the church, as revealed in such major passages as 1 Thessalonians 4:13-18 and 1 Corinthians 15:51-58, is fulfilled at the time of the second coming of Christ to the earth or, as pretribulationists hold, is fulfilled as a separate event seven years before His formal second coming to the earth.
It should be noted that none of the many details given in Revelation 19:11-21 corresponds to the Rapture of the church. In Revelation Christ returns, but in none of the Rapture passages is He ever pictured as touching the earth, for the saints meet Him in the air (1 Thes. 4:17).
Most significant is the fact that in Revelation 19-20 there is complete silence concerning any translation of living saints. In fact the implication of the passage is that saints who are on earth when Christ returns will remain on earth to enter the millennial kingdom in their natural bodies. If the Rapture were included in the second coming of Christ to the earth, one would expect to find reference to such a major event in Revelation 19. But no such reference is to be found. For these and many other reasons chapter 19 is a confirmation of the teaching that the Rapture of the church is a separate earlier event and that there is no translation of the living at the time of His second coming to the earth. (For further discussion see John F. Walvoord, The Rapture Question.)
1. THE REVELATION OF THE RIDER ON THE WHITE HORSE (19:11-13)
19:11-13. As John gazed into heaven, he saw Christ on a white horse. Though some have identified this rider with the rider in 6:2, the context is entirely different. In 6:2 the rider is the world ruler of the Great Tribulation, while here the rider is a ruler who obviously comes from heaven itself. The white horse is a sign of His coming triumph. It was customary for a triumphant Roman general to parade on the Via Sacra, a main thoroughfare of Rome, followed by evidences of His victory in the form of booty and captives (cf. 2 Cor. 2:14). The white horse is thus a symbol of Christ's triumph over the forces of wickedness in the world, the details of which follow.
The horse's rider is called Faithful and True for, as John declared, With justice He judges and makes war. His piercing judgment of sin is indicated in the words, His eyes are like blazing fire (cf. Rev. 1:14), and His right to rule is evidenced by the many crowns He is wearing. Written on Him is a name that no one but He Himself knows, suggesting that Christ is the ineffable, indescribable One. But actual titles are given for Him. Revelation 19:13 says, His name is the Word of God (cf. John 1:1, 14; 1 John 1:1), and Revelation 19:16 states that the name of His robe and on His thigh is KING OF KINGS AND LORD OF LORDS (cf. 1 Tim. 6:15; Rev. 17:14). The rider obviously is Jesus Christ, returning to the earth in glory. That He is coming as Judge is further supported by the fact that He is dressed in a robe dipped in blood (19:13; cf. Isa. 63:2-3; Rev. 14:20).

The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty.
2. THE COMING OF THE KING AND HIS ARMIES OF HEAVEN (19:14-16)
19:14-16. The drama of the scene is further enhanced by the multitude of the armies of heaven described as riding on white horses and dressed in fine linen, white and clean (cf. v. 8). In Christ's mouth was a sharp sword (cf. 1:16; 2:12, 16; 19:21) which He would use to strike down the nations. The word for "sword" (rhomphaia) was used of an unusually long sword and sometimes used as a spear, thus indicating a piercing action. In addition to using the sword for striking down, He will use an iron scepter for ruling (cf. Ps. 2:9; Rev. 2:27). Christ is also described as the One who treads the winepress of the fury of the wrath of God Almighty (cf. 14:19-20; and cf. "Almighty" in 1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:6; 21:22). This scene is a dramatic indication of the awfulness of the impending judgment. Matthew 24:30 indicates that those on earth will be witnesses of this impressive scene.
The scene on earth is the final stage of the great world war that will be under way for many weeks. With armies battling up and down the Holy Land for victory, on the very day of the return of Christ there will be house-to-house fighting in Jerusalem itself (Zech. 14:2). Combatants will have been lured to the battle site by demons sent by Satan to assemble the armies of the world to fight the armies of heaven (cf. Rev. 16:12-16).

The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty.
3. THE DESTRUCTION OF THE WICKED (19:17-21)
19:17-18. The armies of earth are no match for the armies from heaven. The sharp sword in Christ's mouth (v. 15) is symbolic of His authoritative word of command that destroys earth's armies by divine power. Millions of men and their horses will be destroyed instantly. In keeping with this, John recorded that he saw an angel standing in the sun, who cried in a loud voice to all flying birds to gather together for the great supper of God to eat the carcasses of kings, generals, horsemen, and all people slain by Christ.
19:19-21. The beast and his armies will gather to fight against Christ and His army. The outcome of this battle—referred to in 16:14 as "the battle on the great day of God Almighty"—is summarized in 19:19-21. The world rulers—the beast and the false prophet—will both be captured. Their former miraculous demonic power will no longer be sufficient to save them. Both of them will be thrown alive into the fiery lake of burning sulfur.
The wicked who have died throughout the history of the world up to this point are in hades (Luke 16:23). The fiery lake, a different place, was prepared for the devil and his angels (Matt. 25:41), and will not be occupied by human beings until later (Rev. 20:14-15).
The armies themselves will be killed by Christ's sword (19:21; cf. 1:16; 2:12, 16; 19:15). The number of dead will be so great that the vultures will have more than they can eat. The defeat of the earth's wicked will then be complete, and will be finalized as later judgments search out the unsaved in other parts of the earth and also kill them (cf. Matt. 25:31-45).
The same inspired Word of God which so wonderfully describes the grace of God and the salvation which is available to all who believe is equally plain about the judgment of all who reject the grace of God. The tendency of liberal interpreters of the Bible to emphasize passages dealing with the love of God and to ignore passages dealing with His righteous judgment is completely unjustified. The passages on judgment are just as inspired and accurate as those which develop the doctrines of grace and salvation. The Bible is clear that judgment awaits the wicked, and the second coming of Christ is the occasion for a worldwide judgment unparalleled in Scripture since the time of Noah's flood.

The Bible Knowledge Commentary: An Exposition of the Scriptures by Dallas Seminary Faculty.