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.

[BIBLESTUDYMANUALS]:

"Again it is evident that if special, out of the ordinary theological, symbolical, geographical, numerical insights are required to understand the Bible; and since most people do not possess these insights then the Bible is not meant for all men to read and understand; but must depend upon some elite, superior individual(s) to lead / teach / instruct them. But the language in the Bible does include all individuals of accountable age evidently only needing to study it utilizing normal reading / linguistic skills and nothing else

[BIBLESTUDYMANUALS]:

. Therefore special insights are NOT required to understand the Bible. Given this point of view which is biblical, it is feasible that what God has inspired the bible writers to write in His Word for the moment is incomprehensible until such time that He has determined / decreed it to be comprehensible and fulfilled in that time."
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)."

III) [Rev 19:9-10]:
(Rev 19:9 NASB) '''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."
(Rev 19:10 NASB) 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." '''
A) [Expositor's Bible Commentary On Rev 19:9-10]:
(Rev 19:9 NASB) '''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."
(Rev 19:10 NASB) 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." '''

"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; 1 Cor 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.)."

B) [Bible Knowledge Commentary On Rev 19:9-10]:
(Rev 19:9 NASB) '''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."
(Rev 19:10 NASB) 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." '''

"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; 1 Cor 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) [Rev 19:11-13]:
(Rev 19:11 NASB) "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.
(Rev 19:12 NASB) 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.
(Rev 19:13 NASB) He is clothed with a robe dipped in blood, and His name is called The Word of God."
A) [Expositor's Bible Commentary On Rev 19:11-13]:
(Rev 19:11 NASB) "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.
(Rev 19:12 NASB) 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.
(Rev 19:13 NASB) He is clothed with a robe dipped in blood, and His name is called The Word of God."

"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.

[BIBLESTUDYMANUALS]:

. Therefore special insights are NOT required to understand the Bible. Given this point of view which is biblical, it is feasible that what God has inspired the bible writers to write in His Word for the moment is incomprehensible until such time that He has determined / decreed it to be comprehensible and fulfilled in that time."
A cont.) [Expositor's Bible Commentary On Rev 19:11-13 cont]:
(Rev 19:11 NASB) "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."

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.

(Rev 19:12 NASB) "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."

"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."

(Rev 19:13 NASB) "He is clothed with a robe dipped in blood, and His name is called The Word of God."

"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."
B) [Bible Knowledge Commentary On Rev 19:11-13]:
(Rev 19:11 NASB) "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.
(Rev 19:12 NASB) 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.
(Rev 19:13 NASB) He is clothed with a robe dipped in blood, and His name is called The Word of God."
"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)."
V) [Rev 19:14-16]:
(Rev 19:14 NASB) "And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses.
(Rev 19:15 NASB) 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.
(Rev 19:16 NASB) And on His robe and on His thigh He has a name written, "KING OF KINGS, AND LORD OF LORDS."
A) [Expositor's Bible Commentary On Rev 19:14-16]:
(Rev 19:14 NASB) "And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses.
(Rev 19:15 NASB) 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.
(Rev 19:16 NASB) And on His robe and on His thigh He has a name written, "KING OF KINGS, AND LORD OF LORDS."
"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."
B) [Bible Knowledge Commentary On Rev 19:14-16]:
(Rev 19:14 NASB) "And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses.
(Rev 19:15 NASB) 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.
(Rev 19:16 NASB) And on His robe and on His thigh He has a name written, "KING OF KINGS, AND LORD OF LORDS."
"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."

[BIBLESTUDYMANUALS]: