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Revelation 19:5
Verse
Context
Sermons
Mike BickleSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Adam Clarke Bible Commentary
Praise our God, etc. - Let all, whether redeemed from among Jews or Gentiles, give glory to God.
Jamieson-Fausset-Brown Bible Commentary
out of--Greek, "out from the throne" in A, B, C. Praise our God--Compare the solemn act of praise performed by the Levites, Ch1 16:36; Ch1 23:5, especially when the house of God was filled with the divine glory (Ch2 5:13). both--omitted in A, B, C, Vulgate, Coptic, and Syriac. Translate as Greek, "the small and the great."
John Gill Bible Commentary
And a voice came out of the throne,.... Not from God the Father, that sat upon it, for the phrase, praise our God, could not be said by him with propriety and pertinence; but rather from Christ, the Lamb, in the midst of the throne, who as Mediator could say of him to his people, my God and your God, and my Father and your Father, Joh 20:17 though it seems best to understand it of the voice of one of the angels about the throne, since one of these is afterwards spoken of, whom John would have worshipped, but was forbid, Rev 19:9 and which may design either one of the ministering spirits, or a preacher of the Gospel, and a set of such, calling upon the saints to the discharge of their duty, or to return to it on this occasion: saying, praise our God, all ye his servants; meaning not the ministers of the Gospel only, who serve in the Gospel of Christ, by preaching and defending it, and in the administration of Gospel ordinances to the comfort of the saints, but all the people of God; for though they are sons, and no more servants to sin and Satan, and the world, yet they are servants of God and of righteousness, and serve him willingly and cheerfully in a way of duty, and without slavish fear, and with a godly one, and from principles of love and gratitude, and without mercenary views and selfish ends; and these are called upon, as a part of their service, to say hallelujah, or to sing the praises of God for his judgments on antichrist; see Psa 134:1. and ye that fear him, both small and great; who fear the Lord, not with a servile, but filial fear, with the new covenant grace of fear, which springs from, and is increased by, the goodness and grace of God; whether greater or lesser believers, fathers, young men, or children; whether Jews or Gentiles, or of whatsoever nation, kindred, or people; see Psa 115:13.
Matthew Henry Bible Commentary
The triumphant song being ended, and epithalamium, or marriage-song, begins, Rev 19:6. Here observe, I. The concert of heavenly music. The chorus was large and loud, as the voice of many waters and of mighty thunderings. God is fearful in praises. There is no discord in heaven; the morning stars sing together; no jarring string, nor key untuned, but pure and perfect melody. II. The occasion of this song; and that is the reign and dominion of that omnipotent God who has redeemed his church by his own blood, and is now in a more public manner betrothing her to himself: The marriage of the Lamb has come, Rev 19:7. Some think this refers to the conversion of the Jews, which they suppose will succeed the fall of Babylon; others, to the general resurrection: the former seems more probable. Now, 1. You have here a description of the bride, how she appeared; not in the gay and gaudy dress of the mother of harlots, but in fine linen, clean and white, which is the righteousness of saints; in the robes of Christ's righteousness, both imputed for justification and imparted for sanctification - the stola, the white robe of absolution, adoption, and enfranchisement, and the white robe of purity and universal holiness. She had washed her robes and made them white in the blood of the Lamb; and these her nuptial ornaments she did not purchase by any price of her own, but received them as the gift and grant of her blessed Lord. 2. The marriage-feast, which, though not particularly described (as Mat 22:4), yet is declared to be such as would make all those happy who were called to it, so called as to accept the invitation, a feast made up of the promises of the gospel, the true sayings of God, Rev 19:9. These promises, opened, applied, sealed, and earnested by the Spirit of God, in holy eucharistical ordinances, are the marriage-feast; and the whole collective body of all those who partake of this feast is the bride, the Lamb's wife; they eat into one body, and drink into one Spirit, and are not mere spectators or guests, but coalesce into the espoused party, the mystical body of Christ. 3. The transport of joy which the apostle felt in himself at this vision. He fell down at the feet of the angel, to worship him, supposing him to be more than a creature, or having his thoughts at the present overpowered by the vehemency of his affections. Here observe, (1.) What honour he offered to the angel: He fell at his feet, to worship him; this prostration was a part of external worship, it was a posture of proper adoration. (2.) How the angel refused it, and this was with some resentment: "See thou do it not; have a care what thou doest, thou art doing a wrong thing." (3.) He gave a very good reason for his refusal: "I am thy fellow-servant, and of thy brethren which have the testimony of Jesus - I am a creature, thine equal in office, though not in nature; I, as an angel and messenger of God, have the testimony of Jesus, a charge to be a witness for him and to testify concerning him, and thou, as an apostle, having the Spirit of prophecy, hast the same testimony to give in; and therefore we are in this brethren and fellow-servants." (4.) He directs him to the true and only object of religious worship; namely, God: "Worship God, and him alone." This fully condemns both the practice of the papists in worshipping the elements of bread and wine, and saints, and angels, and the practice of those Socinians and Arians who do not believe that Christ is truly and by nature God, and yet pay him religious worship; and this shows what wretched fig-leaves all their evasions and excuses are which they offer in their own vindication: they stand hereby convicted of idolatry by a messenger from heaven.
Revelation 19:5
Rejoicing in Heaven
4And the twenty-four elders and the four living creatures fell down and worshiped God who sits on the throne, saying: “Amen, Hallelujah!” 5Then a voice came from the throne, saying: “Praise our God, all you who serve Him, and those who fear Him, small and great alike!”
- Scripture
- Sermons
- Commentary
The Marriage of the Lamb (Rev. 19:5-10)
By Mike Bickle261:26:42The Marriage of the LambPreparation of the BrideREV 19:5Mike Bickle emphasizes the profound significance of the Marriage of the Lamb, illustrating that God's ultimate purpose for creation is to establish a loving relationship with humanity, culminating in a divine union with Christ. He highlights the importance of the bride's preparation and the joy of being united with the Bridegroom, Jesus, as the culmination of God's plan. Bickle encourages believers to recognize their role in making themselves ready for this union, emphasizing that love requires a conscious choice and obedience. The sermon also reflects on the joyous celebration of God's reign and the anticipation of the marriage supper, where all believers will gather in unity to glorify God. Ultimately, Bickle calls for a deeper understanding of the Bride's role in God's redemptive story.
True Saints, When Absent From the Body, Are Present With the Lord
By Jonathan Edwards0PSA 16:11JHN 17:242CO 5:8PHP 1:23REV 5:10REV 19:5REV 19:7REV 21:3REV 22:3Jonathan Edwards preaches about the privilege and happiness of being with Christ in heaven after leaving the body, emphasizing the great future privilege of dwelling with Christ, the value of this privilege, the present benefit of faith and hope in this future privilege, and the glorious and immediate fellowship with Christ. He highlights the souls of true saints going to be with Christ in heaven, dwelling in the same blessed abode, enjoying a perfect union and conformity with Him, and engaging in glorious and eternal fellowship with Him. Edwards encourages seeking after this privilege and reflects on the life and death of an eminent servant of Christ, emphasizing his deep experiences, extraordinary gifts, and remarkable success in advancing Christ's kingdom among the Indians.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Adam Clarke Bible Commentary
Praise our God, etc. - Let all, whether redeemed from among Jews or Gentiles, give glory to God.
Jamieson-Fausset-Brown Bible Commentary
out of--Greek, "out from the throne" in A, B, C. Praise our God--Compare the solemn act of praise performed by the Levites, Ch1 16:36; Ch1 23:5, especially when the house of God was filled with the divine glory (Ch2 5:13). both--omitted in A, B, C, Vulgate, Coptic, and Syriac. Translate as Greek, "the small and the great."
John Gill Bible Commentary
And a voice came out of the throne,.... Not from God the Father, that sat upon it, for the phrase, praise our God, could not be said by him with propriety and pertinence; but rather from Christ, the Lamb, in the midst of the throne, who as Mediator could say of him to his people, my God and your God, and my Father and your Father, Joh 20:17 though it seems best to understand it of the voice of one of the angels about the throne, since one of these is afterwards spoken of, whom John would have worshipped, but was forbid, Rev 19:9 and which may design either one of the ministering spirits, or a preacher of the Gospel, and a set of such, calling upon the saints to the discharge of their duty, or to return to it on this occasion: saying, praise our God, all ye his servants; meaning not the ministers of the Gospel only, who serve in the Gospel of Christ, by preaching and defending it, and in the administration of Gospel ordinances to the comfort of the saints, but all the people of God; for though they are sons, and no more servants to sin and Satan, and the world, yet they are servants of God and of righteousness, and serve him willingly and cheerfully in a way of duty, and without slavish fear, and with a godly one, and from principles of love and gratitude, and without mercenary views and selfish ends; and these are called upon, as a part of their service, to say hallelujah, or to sing the praises of God for his judgments on antichrist; see Psa 134:1. and ye that fear him, both small and great; who fear the Lord, not with a servile, but filial fear, with the new covenant grace of fear, which springs from, and is increased by, the goodness and grace of God; whether greater or lesser believers, fathers, young men, or children; whether Jews or Gentiles, or of whatsoever nation, kindred, or people; see Psa 115:13.
Matthew Henry Bible Commentary
The triumphant song being ended, and epithalamium, or marriage-song, begins, Rev 19:6. Here observe, I. The concert of heavenly music. The chorus was large and loud, as the voice of many waters and of mighty thunderings. God is fearful in praises. There is no discord in heaven; the morning stars sing together; no jarring string, nor key untuned, but pure and perfect melody. II. The occasion of this song; and that is the reign and dominion of that omnipotent God who has redeemed his church by his own blood, and is now in a more public manner betrothing her to himself: The marriage of the Lamb has come, Rev 19:7. Some think this refers to the conversion of the Jews, which they suppose will succeed the fall of Babylon; others, to the general resurrection: the former seems more probable. Now, 1. You have here a description of the bride, how she appeared; not in the gay and gaudy dress of the mother of harlots, but in fine linen, clean and white, which is the righteousness of saints; in the robes of Christ's righteousness, both imputed for justification and imparted for sanctification - the stola, the white robe of absolution, adoption, and enfranchisement, and the white robe of purity and universal holiness. She had washed her robes and made them white in the blood of the Lamb; and these her nuptial ornaments she did not purchase by any price of her own, but received them as the gift and grant of her blessed Lord. 2. The marriage-feast, which, though not particularly described (as Mat 22:4), yet is declared to be such as would make all those happy who were called to it, so called as to accept the invitation, a feast made up of the promises of the gospel, the true sayings of God, Rev 19:9. These promises, opened, applied, sealed, and earnested by the Spirit of God, in holy eucharistical ordinances, are the marriage-feast; and the whole collective body of all those who partake of this feast is the bride, the Lamb's wife; they eat into one body, and drink into one Spirit, and are not mere spectators or guests, but coalesce into the espoused party, the mystical body of Christ. 3. The transport of joy which the apostle felt in himself at this vision. He fell down at the feet of the angel, to worship him, supposing him to be more than a creature, or having his thoughts at the present overpowered by the vehemency of his affections. Here observe, (1.) What honour he offered to the angel: He fell at his feet, to worship him; this prostration was a part of external worship, it was a posture of proper adoration. (2.) How the angel refused it, and this was with some resentment: "See thou do it not; have a care what thou doest, thou art doing a wrong thing." (3.) He gave a very good reason for his refusal: "I am thy fellow-servant, and of thy brethren which have the testimony of Jesus - I am a creature, thine equal in office, though not in nature; I, as an angel and messenger of God, have the testimony of Jesus, a charge to be a witness for him and to testify concerning him, and thou, as an apostle, having the Spirit of prophecy, hast the same testimony to give in; and therefore we are in this brethren and fellow-servants." (4.) He directs him to the true and only object of religious worship; namely, God: "Worship God, and him alone." This fully condemns both the practice of the papists in worshipping the elements of bread and wine, and saints, and angels, and the practice of those Socinians and Arians who do not believe that Christ is truly and by nature God, and yet pay him religious worship; and this shows what wretched fig-leaves all their evasions and excuses are which they offer in their own vindication: they stand hereby convicted of idolatry by a messenger from heaven.