Revelation 19

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 33 2 8 0 0 19. The Lamb s Wedding and the Final Battle against the Antichrist) (19:1 21)) ) Outline (continued)) 3. Songs of Praise, Wedding, and Worship (19:1 10) ) a. Three Hymns and a Command (19:1 5) ) b. The Wedding (19:6 9) ) c. Worship (19:10) ) C.

The Decisive Battle (19:11 21) ) 1. The Rider and His Armies (19:11 16) ) 2. The Final Battle against the Antichrist (19:17 21) ) ) 3. Songs of Praise, Wedding, and Worship) 19:1 10) 19 1 After these things I heard as it were a loud voice of a vast multitude in heaven saying, Hallelujah! Salvation and praise and power belong to our God, 2 because true and just are his judgments. Because he judged the great prostitute, who ruined the earth with her fornication, and he avenged the blood of his servants shed by her. ) 3 And again they said, Hallelujah!

Her smoke goes up forever and ever. 4 And the twenty-four elders and the four living creatures fell down and worshiped God, who was seated on the throne. And they said, Amen. Hallelujah! ) 5 And a voice came from the throne saying, Praise our God all you his servants, even you who fear him, both small and great. ) 6 And I heard as it were the voice of a great multitude and as it were the sound of many waters and as it were the sound of mighty peals of thunder, saying, Hallelujah, because our Lord God Almighty rules. 7 Let us rejoice and be glad and give him glory, for the wedding of the Lamb has come and his wife has prepared herself. 8 And fine linen that is bright and clean was given to her to clothe herself for fine linen represents the righteous deeds of the saints.) 9 And he said to me, Write. Blessed are those who have been invited to the wedding banquet of the Lamb. And he said to me, These are the true words of God. 10 Then I fell at his feet to worship him. And he said to me, Don t do it.

I am a fellow servant with you and your brothers [and sisters] 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 look, a white horse and he that sat on it was called Faithful and True. And he judges with justice and makes war. 12 And his eyes are as a flame of fire, and on his head are many crowns. He has a name written that no one knows except he himself. 13 And he was clothed in a robe dipped in blood, and his name was called the Word of God.) 14 And the armies of heaven followed him on white horses; they were arrayed in fine linen, white and clean. 15 And out of his mouth proceeds a sharp sword with which to strike the nations. And he will rule them with an iron rod, and he treads the winepress of the fury of the wrath of God Almighty. 16 And on his robe and on his thigh he has the name written,) king of kings and lord of lords.) 17 And I saw an angel standing in the sun, and he cried out with a loud voice, saying to all the birds that fly in mid-heaven, Come, gather together for the great banquet of God, 18 so that you may eat the flesh of kings and the flesh of generals, and the flesh of mighty men and the flesh of horses and their riders and the flesh of free persons and slaves, of small and great. ) 19 And I saw the beast and the kings of the earth and their armies gathered to make war against the one seated on the horse and against his army. 20 And the beast was caught and with him the false prophet who on his authority had performed signs by which he deceived those who received the mark of the beast and worshiped his image.

These two were thrown alive into the lake of fire that burns with sulfur. 21 And the rest were killed with the sword that proceeded from the mouth of the rider on the horse, and the birds gorged themselves on their flesh.) ) Notice first that this segment belongs to the preceding two chapters (17 and 18) that describe the great prostitute and the fall of Babylon. But whereas these chapters record the demise of Babylon the Great with songs of doom and destruction, the first ten verses of chapter 19 stand in direct contrast to them. This segment contains the hallelujah choruses of the innumerable saints, the twenty-four elders, and the four living creatures. Incidentally, the Hebrew word hallelujah (praise the Lord) appears nowhere in the New Testament but only here in the Apocalypse (19:1, 3, 4, 6).) Next, in the first part of chapter 19 John portrays a scene in heaven where the heavenly host sings hymns of jubilation. In these hymns they observe that God judges people on the basis of truth and justice; he avenges the blood of the saints; he consigns to hell the anti-Christian forces and their smoke rises forever. And the inner circle of elders and creatures surrounding God s throne utter their consent with their Amen, Hallelujah!

One of them even commands everyone to praise God.) The last hymn is most significant, for it relates the wedding of the Lamb and his bride, namely the saints, dressed in fine linen. Now notice the contrast. The great prostitute, who has no husband and is dressed in flashy glitter, faces irreparable loss; she is left naked and is burned (17:16). The bride of the Lamb celebrates her marriage to her husband wearing fine linen that is bright and clean (19:7 8). The church, personified as the bride, will never again have to listen to the duplicity and deceit coming from the prostitute.) The scene shifts from heaven to earth, where an angel instructs John to record the beatitude of the wedding invitation, Blessed are those who have been invited to the wedding banquet of the Lamb. Preventing John from bowing before him, the angel tells John to worship God instead.

Indeed, the duty of every saint is to worship God, summarized succinctly in the question and answer of a seventeenth-century catechism, What is the chief end of man? Man s chief end is to glorify God, and to enjoy Him for ever. ��1��) a. Three Hymns and a Command) 19:1 5) 1. After these things I heard as it were a loud voice of a vast multitude in heaven saying, Hallelujah! Salvation and praise and power belong to our God. ) The phrase after these things occurs nine times in the Apocalypse and usually denotes a shift in focus from one scene to another.��2�� That is, from looking at the destruction of Babylon the Great, John now concentrates on what is happening in heaven. The break between heaven and earth is never greater than when the measure of human lawlessness is full and reaches to heaven (18:5).

When God s plagues strike, nothing is left on earth except distress and devastation, but in heaven a countless multitude raises the hallelujah chorus.) 1 1 2 8 0 “tw://bible.?id=58.12.22-58.12.24|AUTODETECT|” After seeing Babylon s demise on earth, John now hears what appears to be a loud voice coming from a vast multitude of angels and saints in heaven. Incidentally, while recording Revelation John mentions both seeing and hearing; he readily switches from the one to the other (e.g., 1:10, 12; 5:6, 11; 14:1, 2). The vast multitude (see 19:6 and 7:9) in heaven represents the voice of the redeemed and the angels surrounding God s throne 7 1 -1 9 0 “tw://bible.?id=58.12.22-58.12.24|AUTODETECT|” Heb. 12:22 24) 1 1 -1 9 0 0 ). Both angels and saints form one immense chorus, perceived by John as a loud voice singing Hallelujah! This transliterated Hebrew word made up of hallelu (praise) and yah (an abbreviated form of Yahweh) has become a universally accepted term. In the same way, words like amen, abba, and maranatha appear in numerous languages around the globe. From Hellenistic Jews in their synagogues, early Christians adopted the expression hallelujah as a liturgical exclamation of joy.) 1 1 2 8 0 “tw://bible.?id=66.19.0|AUTODETECT|” The word appears only in the Psalms (twenty-four times) and in the nineteenth chapter of Revelation (four times).��3�� This shout of spiritual jubilation occurs at the beginning and end of individual psalms (e.g., Ps. 104, 106, 113, 117). Psalms 113 118 are known as the Hallel.��4�� Also the last five Psalms in the Psalter begin and end with the word Hallelujah (Ps. 146 150). As the Heb[rew] Psalter closes with God s chosen people singing Hallelujah, the N[ew] T[estament] closes with God s redeemed in heaven singing Hallelujah. ��5�� This is even more striking when we consider that ) 7 1 -1 9 0 “tw://bible.?id=66.19.0|AUTODETECT|” Revelation 19) 1 1 -1 9 0 0 features the last series of hymns in this book.) 1 1 2 8 0 “tw://bible.?id=49.1.4-49.1.5|AUTODETECT|” The heavenly host continues its praise with the words, Salvation and praise and power belong to our God. John lists three attributes of God, the first of which is salvation. God planned salvation and chose us in Christ before the creation of the world 7 1 -1 9 0 “tw://bible.?id=49.1.4-49.1.5|AUTODETECT|” Eph. 1:4 5) 1 1 -1 9 0 “tw://bible.?id=49.1.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.1.11|AUTODETECT|” 11) 1 1 -1 9 0 0 ). When the human race plunged into sin, God stood ready to redeem his people. God saves body and soul of all those whom the Lamb redeems throughout the world anywhere and anytime. He receives all the praise and glory for the redemptive work the Lamb has accomplished (7:10).) 1 3 2 8 0 0 The salvation that God initiated and Jesus fulfilled results in God s displaying both his glory and power (compare 5:12; 7:12). In the decisive battle against Satan, the victory belongs to God, whose glory is matchless and whose power is infinite. These three attributes of salvation, glory, and power demand songs of praise from all God s creatures, especially saints and angels.) 2. Because true and just are his judgments. Because he judged the great prostitute, who ruined the earth with her fornication, and he avenged the blood of his servants shed by her. ) Here is the first reason for ascribing salvation, glory, and power to God. John writes that his judgments are true and just. The words true and just are his judgments are a repetition of 16:7 and are found with variation in 15:3.��6��) 1 1 2 8 0 “tw://bible.?id=24.51.25|AUTODETECT|” The second reason is a further elaboration of the preceding clause that relates God s judgment on the great prostitute, who is also known as Babylon the Great. In the two previous chapters, John portrays her as the one who corrupted the people s morals to the point of destroying them (17:1 5; 18:3, 7 9). This destruction, then, is to be taken in a moral and religious sense with respect to seducing the human race 7 1 -1 9 0 “tw://bible.?id=24.51.25|AUTODETECT|” Jer. 51:25) 1 1 -1 9 0 0 ).��7�� The great prostitute who destroyed God s good creation would have to be brought to justice and stand trial before the Judge of all the earth. And his divine judgment avenges the blood of the martyrs under the altar (6:10); in fact, the prostitute has been responsible for the shedding of their blood.) 1 1 2 8 0 “tw://bible.?id=5.32.43|AUTODETECT|” The last clause in this sentence literally reads, he has avenged the blood of his servants from her hand. Most versions translate the crucial part of the verse as he avenged on her the blood of his servants 7 1 -1 9 0 “tw://bible.?id=5.32.43|AUTODETECT|” Deut. 32:43) 1 1 -1 9 0 “tw://bible.?id=12.9.7|AUTODETECT|” ). However, I have translated the clause as he avenged the blood of his servants shed by her (compare NKJV, NJB). The words from her hand idiomatically express agency, and they parallel Elisha s words to Jehu to avenge the blood of the prophets who were killed at the hand of Jezebel 7 1 -1 9 0 “tw://bible.?id=12.9.7|AUTODETECT|” 2 Kings 9:7) 1 1 -1 9 0 “tw://bible.?id=19.79.10|AUTODETECT|” KJV). In other words, Jezebel was the cause of bloodshed.��8�� Similarly, the great prostitute instigated the destruction of God s people and shed their blood. The psalmist suggests the same wording, the revenging of the blood of thy servants which is shed 7 1 -1 9 0 “tw://bible.?id=19.79.10|AUTODETECT|” Ps. 79:10) 1 1 -1 9 0 0 KJV).) 1 1 2 8 0 0 3. And again they said, Hallelujah! Her smoke goes up forever and ever. ) 1 1 2 8 0 “tw://bible.?id=23.34.9-23.34.10|AUTODETECT|” Once more the innumerable multitude of angels and saints shouts the word Hallelujah at the beginning of the next hymn, praising God that the smoke of Babylon rises without ceasing. John had already used this wording in an earlier context , where he borrowed the picture from the curse that God pronounced on Edom. There pitch and sulfur burn unquenched night and day and its smoke rises ceaselessly 7 1 -1 9 0 “tw://bible.?id=23.34.9-23.34.10|AUTODETECT|” Isa. 34:9 10) 1 1 -1 9 0 0 ). In Revelation John applies God s curse to Babylon, the representative of all the nations that have opposed God. The words forever and ever convey not only absolute destruction but also a picture of hell with its eternal flame. This is the imagery of Sodom and Gomorrah in which God forever destroys his enemies and by implication grants eternal peace and rest to all his people.��9��) 1 2 2 8 0 0 4. And the twenty-four elders and the four living creatures fell down and worshiped God who was seated on the throne. And they said, Amen. Hallelujah! ) This is the last time in the Apocalypse that the term twenty-four elders appears.��10�� They are the representatives of God s redeemed people translated to glory. They are elders seated on thrones who are given the privilege of ruling. They surround God s throne and are closer to it than angels. Of all God s creatures in heaven they are the ones who excel in glory and honor.��11��) 1 1 2 8 0 “tw://bible.?id=1.3.24|AUTODETECT|” The four living creatures that were first introduced in 4:6 surround the throne of God and encircle it at four equidistant points. They are the cherubim, that is, angels who have been given the task to protect, guard, and do God s bidding 7 1 -1 9 0 “tw://bible.?id=1.3.24|AUTODETECT|” Gen. 3:24) 1 1 -1 9 0 “tw://bible.?id=2.25.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.25.20|AUTODETECT|” Exod. 25:20) 1 1 -1 9 0 “tw://bible.?id=66.15.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.15.7|AUTODETECT|” Rev. 15:7) 1 1 -1 9 0 0 ). They support the elders in uttering praises and the Amen (5:9 10, 14).) 1 1 2 8 0 “tw://bible.?id=19.106.48|AUTODETECT|” Thus with the elders they respond to the first hymn of the vast multitude by voicing their Amen. Hallelujah! These two words are taken from the conclusion of the Psalter s fourth book 7 1 -1 9 0 “tw://bible.?id=19.106.48|AUTODETECT|” Ps. 106:48) 1 1 -1 9 0 “tw://bible.?id=19.41.13|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=19.41.13|AUTODETECT|” Ps. 41:13) 1 1 -1 9 0 “tw://bible.?id=19.72.18-19.72.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.72.18-19.72.19|AUTODETECT|” 72:18 19) 1 1 -1 9 0 “tw://bible.?id=19.89.52|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.89.52|AUTODETECT|” 89:52) 1 1 -1 9 0 0 ).��12�� The living beings and the elders, representing both creation and the redeemed, fall down before God seated on his throne. They worship him with words of affirmation and praise. They confirm that justice has been served with respect to Babylon the Great. Together with the redeemed they glorify God and sing praises of thanksgiving. They worship God by honoring him for the work of creation and redemption, for his glory and power.) 1 1 2 8 0 0 5. And a voice came from the throne saying, Praise our God all you his servants, even you who fear him, both small and great. ) 1 1 2 8 0 “tw://bible.?id=43.20.17|AUTODETECT|” Instead of a hymn, John writes a command that comes directly from the throne of God. The voice is probably not that of Jesus, because of the words our God. Granted, in his letter to the church in Philadelphia, Jesus utters the words my God four times (3:12), and he informs his disciples that he is going to ascend to my God and your God 7 1 -1 9 0 “tw://bible.?id=43.20.17|AUTODETECT|” John 20:17) 1 1 -1 9 0 0 ). Nonetheless, to put the words our God on the lips of Jesus appears to lack authenticity. It is better to maintain that they come from the lips of a creature, possibly one of the elders, one of the cherubim, or another angelic being. In short, the unidentified voice remains anonymous.) 1 1 2 8 0 “tw://bible.?id=19.150.1|AUTODETECT|” The command addressed to all God s servants is to praise him 7 1 -1 9 0 “tw://bible.?id=19.150.1|AUTODETECT|” Ps. 150:1) 1 1 -1 9 0 “tw://bible.*?id=21.12.13|AUTODETECT|” ). In a sense, every believer is a servant of God, so that the mandate is directed to all God s people on earth (e.g., see 7:3). The saints around the throne praise him continually day and night (7:15), but the saints on earth need exhortation. The admonition for every believer is to serve God and to fear him. This means, however, that there are not two categories of people: those who serve and those who fear him. For this reason, I have provided the translation even you who fear him.

The italicized word conveys the sense that his servants indeed fear God. No one is excluded from serving him and no one is exempt from fearing him. Those who fear him pay respect to him and their fellow human beings; they are sensitive to God s Word and his testimony. Fearing God means showing him reverence and rendering him praise 7 1 -1 9 0 “tw://bible.?id=21.12.13|AUTODETECT|” Eccles. 12:13) 1 1 -1 9 0 “tw://bible.?id=19.115.13|AUTODETECT|” ). As part of his phraseology in Revelation, John writes two commands: fear God and give him glory (see 14:7; 15:4; 16:9; 19:5, 7). Indeed he teaches that regardless of one s age, gender, and status, one is required to fear, praise, and worship God.��13�� Both the small and the great have equal status in his presence, and because they fear him God rewards them with his blessing 7 1 -1 9 0 “tw://bible.*?id=19.115.13|AUTODETECT|” Ps. 115:13) 1 1 -1 9 0 0 ).) 1 17 2 8 0 0 ) Greek Words, Phrases, and Constructions in 19:1 5) Verse 1) �������� this is the present masculine genitive plural participle, but the two preceding nouns are both in the singular voice is feminine and multitude is masculine. The plural participle is used because of the sense conveyed by the vast multitude. ) Verse 2) � ����x� �P��� the phrase reflects Hebrew idiom and literally means by means of her hand. The word hand is superfluous, so that the phrase signifies agency, by her, with the verb shed added to complete the clause.) Verse 5) �0����� �� ��� the verb normally takes the accusative, not the dative. But the dative reflects the influence of the Hebrew language, influence that is common in the LXX.) ��v �0 ���������� the presence of the conjunction is awkward if it is translated and, for then there are two different groups that praise God. The translation even averts this problem; some translations omit the conjunction.��14��) ) ) b. The Wedding) 19:6 9) I make two preliminary observations.

First, verses 6 8 feature the last hymn in both this chapter and the New Testament. The hymn is the so-called wedding song to celebrate the coming together of bride and bridegroom for the nuptial ceremony and the supper to which invited guests may come.) Next, the sounds that introduce this wedding song John compares with three disparate groups: a vast multitude, many waters, and peals of thunder. He uses images of human life on earth that describe a scene in heaven.) 6. And I heard as it were the voice of a great multitude and as it were the sound of many waters and as it were the sound of mighty peals of thunder, saying, Hallelujah, because our Lord God Almighty rules. ) John listened to a hymn that sounded as if it were sung by a vast multitude. He does not identify this throng, but because the wording is the same as in verse 1, it appears that the multitude has the same identity.��15�� They sing both the opening and the concluding hymns in this chapter; in both they sing the same notes of praise and adulation. Here are inconspicuous echoes of the hymns the multitudes sang in both chapters 5 and 7.) 1 1 2 8 0 “tw://bible.?id=26.1.24|AUTODETECT|” The voice that John hears he compares with sounds taken from nature: the sounds of many waters and of mighty peals of thunder. John describes the voice of Jesus appearance on the isle of Patmos as a rushing sound coming from many waters 7 1 -1 9 0 “tw://bible.?id=26.1.24|AUTODETECT|” Ezek. 1:24) 1 1 -1 9 0 “tw://bible.?id=26.43.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.43.2|AUTODETECT|” 43:2) 1 1 -1 9 0 “tw://bible.?id=66.6.1|AUTODETECT|” ). And the phrase mighty peals of thunder conveys the idea of loudness that can be heard everywhere 7 1 -1 9 0 “tw://bible.?id=66.6.1|AUTODETECT|” Rev. 6:1) 1 1 -1 9 0 “tw://bible.?id=66.14.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.14.2|AUTODETECT|” 14:2) 1 1 -1 9 0 0 ). These two phrases indeed point to God s power, majesty, and glory. And the mighty voice of the countless multitude attests to expressions of joy and thankfulness for the privilege of being the bride of Christ.) 1 1 2 8 0 “tw://bible.*?id=19.93.1|AUTODETECT|” This voice, conveying the sound of a multitude of people talking at the same time, rises from the pleasing tones of bubbling water and then swells to the crashing crescendo of thunderclaps. These sounds are like people who begin singing softly but then culminate their hymn in resounding overtones. The first word of the song is Hallelujah, which has now occurred four times in these hymns. It is followed by a clause that gives the reason for this note of jubilation, because our Lord God Almighty rules. The verb in this clause can be interpreted to read that the Lord has begun to rule. The Lord God, as the descriptive label Almighty indicates, has always been the ruler over his great creation.

But now the kingdom of the Antichrist has come to its anticipated end, and the Lord God is the supreme ruler in the vast universe he has created. In Revelation, the term the Lord God Almighty appears seven times and characterizes God s sovereignty.��16�� While on earth Domitian was honored as dominus et deus (Lord and God), the heavenly chorus sings in triumph that God occupies the true seat of power in the world 7 1 -1 9 0 “tw://bible.?id=19.93.1|AUTODETECT|” Ps. 93:1) 1 1 -1 9 0 “tw://bible.?id=19.97.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.97.1|AUTODETECT|” 97:1) 1 1 -1 9 0 “tw://bible.?id=19.99.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.99.1|AUTODETECT|” 99:1) 1 1 -1 9 0 “tw://bible.?id=13.16.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=13.16.31|AUTODETECT|”

1. 7 1 -1 9 0 “tw://bible.?id=13.16.31|AUTODETECT|” Chron. 16:31) 1 1 -1 9 0 “tw://bible.?id=38.14.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=38.14.9|AUTODETECT|” Zech. 14:9) 1 1 -1 9 0 0 ). Last, the possessive personal pronoun our in our Lord God Almighty rules makes the chorus inclusive: the saints in heaven and on earth are one.) 1 2 2 8 0 0

7. Let us rejoice and be glad and give him glory, for the wedding of the Lamb has come and his wife has prepared herself. 8. And fine linen that is bright and clean was given to her to clothe herself for fine linen represents the righteous deeds of the saints.) a. Festivity. The exhortation to rejoice, be glad, and give glory to God is directed to all his people who receive the invitation to the wedding of the Lamb. The question now is whether God s people are portrayed as the bride and as the wedding guests at the same time.

But in John s framework of symbolism pictures overlap, so that we have to conclude: the guests and the Bride are one and the same. ��17�� That is, John s images flow into each other and ought not to be interpreted separately. The symbolic portrayal of the Lamb s wedding is not to be understood literally, for that results in absurdity.) 1 1 2 8 0 “tw://bible.?id=19.118.24|AUTODETECT|” John borrows his phraseology from the Psalter: This is the day the Lord has made; let us rejoice and be glad in it and Ascribe to the Lord glory due his name 7 1 -1 9 0 “tw://bible.?id=19.118.24|AUTODETECT|” Ps. 118:24) 1 1 -1 9 0 0 and 96:8a respectively). God not only destroys the kingdom of the Antichrist, but he also grants salvation to his people and gives them the honor of being wedded to his Son. His people rejoice because God has removed their enemy, and they express their thanks by rendering him praise and glory.) 1 1 2 8 0 “tw://bible.?id=47.11.2|AUTODETECT|” b. Betrothal and Wedding. Engagements and weddings differ from culture to culture and from age to age. The picture that John shows the reader is that of a Hebrew betrothal, which after a given period is followed by the wedding ceremony. The betrothal rite binds bride and bridegroom in a relationship of being promised to one another a relationship sealed in the presence of witnesses. Paul writes that he promised the Corinthian church as a pure virgin to her husband Christ 7 1 -1 9 0 “tw://bible.?id=47.11.2|AUTODETECT|” 2 Cor. 11:2) 1 1 -1 9 0 “tw://bible.?id=23.54.5|AUTODETECT|” ). The New Testament features Christ as the bridegroom and the church as his bride.��18�� Also the Old Testament mentions a similar relation between God and his people 7 1 -1 9 0 “tw://bible.?id=23.54.5|AUTODETECT|” Isa. 54:5) 1 1 -1 9 0 “tw://bible.?id=23.54.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.54.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=23.62.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.62.5|AUTODETECT|” 62:5) 1 1 -1 9 0 “tw://bible.?id=24.3.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.3.20|AUTODETECT|” Jer. 3:20) 1 1 -1 9 0 “tw://bible.?id=28.2.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=28.2.19|AUTODETECT|” Hos. 2:19) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=5.22.23-5.22.24|AUTODETECT|” In a Hebrew setting, there was a waiting period between betrothal and wedding while the bride and bridegroom lived separately 7 1 -1 9 0 “tw://bible.?id=5.22.23-5.22.24|AUTODETECT|” Deut. 22:23 24) 1 1 -1 9 0 “tw://bible.?id=40.1.18-40.1.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.1.18-40.1.19|AUTODETECT|” Matt. 1:18 19) 1 1 -1 9 0 0 ). During this period the two families involved arranged the terms of the dowry. When this sum was paid, the actual wedding followed. On that day, the bridegroom in procession accompanied by friends brought the bride from her parental home to his own home. There the wedding feast was held to celebrate the wedding. William Hendriksen presents a brief sketch of this nuptial sequence as he applies it to Christ and the church.��19��) 1 2 2 8 0 0 In Christ the bride was chosen from eternity. Throughout the entire Old Testament dispensation the wedding was announced. Next, the Son of God assumed our flesh and blood: the betrothal took place. The price the dowry was paid on Calvary. And now, after an interval which in the eyes of God is but a little while, due Bridegroom returns and It has come, the wedding of the Lamb. The Church on earth yearns for this moment, so does the Church in heaven.) I am fully cognizant of John s brevity and the risk of placing something in the text that is not there. Yet I can confidently suggest that the wedding picture John portrays must be seen against the Jewish cultural background of his day.) 1 1 2 8 0 “tw://bible.?id=49.5.26|AUTODETECT|” c. Preparation. John next writes, And his wife has prepared herself. How does she ready herself for the wedding? John answers by saying that she is given fine linen to wear that is bright and clean. The bride can prepare herself only when God provides the wedding gown for her, because this garment is beautiful and pure. Her own clothes are but filthy rags, but Christ cleanses and presents her to himself without stain or wrinkle or any other blemish 7 1 -1 9 0 “tw://bible.?id=49.5.26|AUTODETECT|” Eph. 5:26) 1 1 -1 9 0 “tw://bible.?id=49.5.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.5.27|AUTODETECT|” 27) 1 1 -1 9 0 “tw://bible.?id=23.61.10|AUTODETECT|” ; see ) 7 1 -1 9 0 “tw://bible.?id=23.61.10|AUTODETECT|” Isa. 61:10) 1 1 -1 9 0 0 ). Nevertheless, what are the obligations of the bride of the Lamb while she is still on earth? These obligations are to be faithful to the bridegroom, to show him her love and devotion, and to wait expectantly for his coming. But the clothing provided for her must be seen as an unconditional gift of God.��20�� This fine garment she receives is nothing but an act of grace granted her by God. There is more. The saints who washed their robes in the blood of the Lamb to make them white are now collectively called the bride.��21�� And the fine linen bright and clean is the same garment the armies of heaven wear as they follow Christ in the war against the anti-Christian forces (v. 14).) 1 1 2 8 0 0 The Apocalypse graphically delineates the contrast between the great prostitute, who is dressed in gaudy apparel (17:4), and the bride of the Lamb, who is given fine linen that is bright and clean. The prostitute is brought to ruin; by contrast the bride is brought to Christ to be his wife. The woman clothed with the sun and the moon under her feet who, as a symbol of the church, bore the Son (12:1 2, 5) is now the bride of the Lamb redeemed by the Son.) 1 1 2 8 0 “tw://bible.?id=40.22.11-40.22.13|AUTODETECT|” Last, the guests who came to the wedding banquet in the parable were given wedding clothes, a symbol of purity and holiness. But one of these guests refused to wear them and consequently was thrown outside 7 1 -1 9 0 “tw://bible.?id=40.22.11-40.22.13|AUTODETECT|” Matt. 22:11 13) 1 1 -1 9 0 0 ). Hence, John explains the phrase fine linen bright and clean as fine linen represents the righteous deeds of the saints. ) 1 1 2 8 0 “tw://bible.?id=49.2.10|AUTODETECT|” What are these righteous deeds that the saints are able to perform? Paul sheds light on this question when he writes, We are God s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do 7 1 -1 9 0 “tw://bible.?id=49.2.10|AUTODETECT|” Eph. 2:10) 1 1 -1 9 0 “tw://bible.?id=40.25.37-40.25.39|AUTODETECT|” ). These righteous deeds, therefore, are made possible through God s grace at work in the hearts of the saints. Set free from bondage to Satan, the redeemed dedicate their lives to serve God. They feed the hungry, give the thirsty something to drink, supply hospitality to strangers, clothe the needy, and visit the sick and those in prison 7 1 -1 9 0 “tw://bible.?id=40.25.37-40.25.39|AUTODETECT|” Matt. 25:37 39) 1 1 -1 9 0 0 ). Christ blesses those deeds by perfecting them through his perfect righteousness.��22��) 1 3 2 8 0 0 9. And he said to me, Write. Blessed are those who have been invited to the wedding banquet of the Lamb. And he said to me, These are the true words of God. ) The speaker again is not identified (v. 5), but the context reveals that he is an angel (v. 10). Whether he is the one who earlier had come to instruct John (17:1) or another angel who announced the demise of Babylon (18:1) is difficult to determine. Certainly, the speaker is not Jesus, even though the Lord had told John earlier to write (1:11, 19).

The numerous commands to write in the Apocalypse are uttered by Jesus, an angel, or an unidentified voice. The speaker now directs John to write the fourth of the seven beatitudes, Blessed are those who have been invited to the wedding banquet of the Lamb. ) Who are those invited to the banquet? They are all those who have responded, have received the gift of salvation, and have been clothed in white garments to be seated at the table of the Lamb. These individuals are the saints in heaven. The writer of 4 Ezra (=2 Esdras) 2:38 41 depicts a heavenly setting of the entire company who may sit at the banquet, who are arrayed in shining robes of white, who fulfilled the law of the Lord, and whose number is complete.) 1 1 2 8 0 “tw://bible.?id=40.22.3|AUTODETECT|” The words have been invited reveal that the initial invitation was issued in the past, that the guests responded favorably, and that they now have the privilege of being seated at the banquet. While others who received the invitation refused to accept it 7 1 -1 9 0 “tw://bible.?id=40.22.3|AUTODETECT|” Matt. 22:3) 1 1 -1 9 0 0 ), those who responded are called blessed. ) 1 13 2 8 0 0 The speaker continues by emphatically noting, These are the true words of God. God has extended his invitation to the guests, and his words are true without fail. All that God has revealed in his Word is infallible, and all the words that the angel at God s command has communicated are true. Commentators differ on the application of the above-mentioned clause, linking it either it to the preceding beatitude��23�� or to the entire section in which the angel has communicated what must take place (17:1 19:9a). I opt for the latter and find a parallel in 22:6.��24�� Thus, at the conclusion of this section, the angel states that these words are true, which as a fitting response is the equivalent of a solemn Amen. ) ) Greek Words, Phrases, and Constructions in 19:6 9) Verse 6) �������� the genitive masculine/neuter plural form of the participle has no near antecedent with which it harmonizes. The noun multitude, although far from the participle, must serve here as a collective plural; that is, the gender and number of the participle are determined by the sense of the passage.) Verse 9) �1 & ���������� the lengthy prepositional clause to the wedding banquet of the Lamb has been placed between the definite article and the perfect passive participle.

This occurs also in the introductions of the seven letters to the seven churches (2:1, 8, 12, 18; 3:1, 7, 14).) ) ) c. Worship) 19:10) 10. Then I fell at his feet to worship him. And he said to me, Don t do it. I am a fellow servant with you and your brothers [and sisters] who hold the testimony of Jesus. Worship God.

For the testimony of Jesus is the spirit of prophecy. ) a. Duplicate. This text is duplicated almost verbatim in 22:8b 9: I fell before the angel at his feet to worship him who showed me these things. And he said to me, Don t do this. I am a fellow servant of you and your brothers the prophets and of those who keep the words of this book. Worship God.

Presumably, John wrote these words twice in order to emphasize his point. Also, he purposely designed them as conclusions to two visions (17:1 19:10 and 21:9 22:9).��25�� That is, John first writes a conclusion to the vision of Babylon s destruction and then a conclusion to the vision of the new Jerusalem.) 1 1 2 8 0 “tw://bible.?id=51.2.18|AUTODETECT|” b. Angel worship. Although angel worship did exist in Jewish circles during apostolic times 7 1 -1 9 0 “tw://bible.?id=51.2.18|AUTODETECT|” Col. 2:18) 1 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” ), John is emphasizing that God s people must worship no one except the triune God. He stresses that to worship an angel is absolutely forbidden, even if angels convey messages directly from God. But note that the author of Hebrews assigns a place to angels that is not higher but lower than that of the saints on earth: Are not all angels ministering spirits sent to serve those who will inherit salvation? 7 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” Heb. 1:14) 1 1 -1 9 0 “tw://bible.?id=44.10.25-44.10.26|AUTODETECT|” ). If john is forbidden to worship an angel who ministered to him, it would be perverse for the early Christians to engage in the worship of angels, emperors, or beasts.��26�� Homage may never be paid to a creature only to God 7 1 -1 9 0 “tw://bible.?id=44.10.25-44.10.26|AUTODETECT|” Acts 10:25 26) 1 1 -1 9 0 “tw://bible.?id=44.14.11-44.14.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.14.11-44.14.15|AUTODETECT|” 14:11 15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.3.34|AUTODETECT|” c. Fellow servant. After preventing John from worshiping him, the angel identifies himself as a fellow servant; this means that he and the apostle have a similar status. He stands in the presence of God Almighty but places himself on the level of God s people, whom he calls his brothers (and that includes his sisters). He characterizes all of them as those who hold the testimony of Jesus (see 1:2, 9; 6:9; 12:11, 17; 20:4). The phrase testimony of Jesus can be interpreted subjectively, as the testimony Jesus himself gives, or objectively, as the testimony God s faithful servants give about Jesus. In this instance, both the subjective and objective interpretations are valid. Subjectively Jesus is God s messenger 7 1 -1 9 0 “tw://bible.?id=43.3.34|AUTODETECT|” John 3:34) 1 1 -1 9 0 0 ), and objectively God s people are witnesses for the Lord. But the phrase testimony of Jesus occurs twice. John clarifies the first occurrence with the clause for the testimony of Jesus is the spirit of prophecy. This means that the Holy Spirit has inspired prophets in both Old Testament and New Testament, eras to bear witness to Jesus Christ through the spirit of prophecy. Thus this spirit refers to both the testimony from Jesus and the testimony about him. All believers receive the gospel of salvation through the working of the Holy Spirit and in turn make it known to others. Beale suggests the following paraphrase, those giving the testimony to [and from] Jesus are prophetic people. ��27��) 1 1 2 8 0 “tw://bible.?id=40.4.10|AUTODETECT|” One last remark. Between the two occurrences of the testimony of Jesus, John places the imperative Worship God. This imperative is given as a single command that comprises worship without temporal and local limits. The command is for everyone to worship God anytime and everywhere regardless of circumstances. The early recipients of the Apocalypse realized that by giving their testimony about Jesus they placed themselves in open conflict with pagan and Roman authorities that compelled them to worship idols and Caesar. Now they are told to worship God and by implication to be his witnesses 7 1 -1 9 0 “tw://bible.?id=40.4.10|AUTODETECT|” Matt. 4:10) 1 1 -1 9 0 “tw://bible.?id=44.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.1.8|AUTODETECT|” Acts 1:8) 1 1 -1 9 0 0 ).) 1 13 2 8 0 0 ) Greek Words, Phrases, and Constructions in 19:10) E�� �� the word order is significant, for the negative particle follows the verb in the present imperative, giving the English idiomatic equivalent Don t do it! After the negative particle, we should supply an unexpressed subjunctive such as �������. Hence the particle negates not the verb to see but the implied verb to do.) ) ) C. The Decisive Battle) 19:11 21) In the preceding section (17:1 19:10), John related the demise of worldly Babylon the Great. But Babylon is only the first of God s enemies to perish. The next two are the beast that came up out of the sea and the beast that came up out of the earth, also known as the false prophet (13:1, 11).

John relates the defeat and destiny of Satan in the next chapter (20:1 10).) The author introduced Satan first (chap. 12), then the beast out of the sea and the beast out of the earth (chap. 13), and last the great prostitute (chap. 17). In reverse order, the prostitute who suffers defeat and destruction in the form of Babylon is mentioned first (chap. 18), then the beast and the false prophet (chap. 19), and last Satan (chap. 20).��28��) The Lord Jesus now appears not as the Bridegroom and the Lamb (vv. 7, 9) but as the King of kings and Lord of lords. The armies of heaven accompany him to wage war against his enemies, who are led into battle by the beast and the false prophet. These two are utterly defeated and thrown alive into the lake of fire and brimstone; the rest of their followers are killed with the sword. Here is a picture of the ultimate defeat of both the beast and the false prophet, and their eternal reward. John vividly portrays the destruction of all wickedness and the Christ who triumphs over his enemies.

Therewith he presents the last section of the sixth vision that began at 17:1.) 1. The Rider and His Armies) 19:11 16) 11. And I saw heaven opened, and look, a white horse, and he that sat on it was called Faithful and True. And he judges with justice and makes war.) 1 1 2 8 0 “tw://bible.?id=26.1.1|AUTODETECT|” This is the second time in Revelation that John writes that he saw heaven opened 7 1 -1 9 0 “tw://bible.?id=26.1.1|AUTODETECT|” Ezek. 1:1) 1 1 -1 9 0 0 ). Now there is no open door that allows him a view or an entry into heaven. This time heaven is opened not for John to enter but for the Lord and his armies to exit. They leave heaven to engage in a spiritual battle against enemy forces. These words introduce the conflict at the end of cosmic time. Considering this complex imagery, we should not consult chronology to determine how truth can best be expressed. ��29�� Rather we focus attention on the reality of this battle and its inevitable outcome.) 1 1 2 8 0 “tw://bible.?id=40.3.16|AUTODETECT|” At Jesus baptism, heaven was opened and the Spirit of God came down 7 1 -1 9 0 “tw://bible.?id=40.3.16|AUTODETECT|” Matt. 3:16) 1 1 -1 9 0 “tw://bible.?id=43.14.6|AUTODETECT|” ). Now heaven is opened and a rider on a white horse appears whose name is Faithful and True, namely, Jesus. The color white symbolizes victory, for this rider goes forth to be the victorious conqueror (compare 6:2).��30�� He rides on a white horse as a symbol of warfare and is identified by two names: Faithful and True. The names are familiar, for Jesus in his letter to the church in Laodicea introduced himself as the Amen, the faithful and true witness (3:14; refer also to 1:5; 3:7; 6:10). Christ is faithful because he fulfills everything the Scriptures reveal of and about him, and he is true because he personifies truth 7 1 -1 9 0 “tw://bible.?id=43.14.6|AUTODETECT|” John 14:6) 1 1 -1 9 0 “tw://bible.?id=43.8.44|AUTODETECT|” ). The contrast with Satan the father of the lie is obvious 7 1 -1 9 0 “tw://bible.?id=43.8.44|AUTODETECT|” John 8:44) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.9.8|AUTODETECT|” Christ also appears as the Judge, for he judges with justice and makes war. At the beginning of this conflict, he is identified as the Judge. By waging war against his enemies, he administers justice that results in the total defeat of his opponents. God has ordained that divine judgment precedes victory with the assurance that justice will inevitably triumph. Notice the present tense of the verbs to judge and to make war conveying a progressive sense.��31�� In contemporary terms, John sees within the entire vision a fragment like a newsreel clip of these two activities; they convey a symbolic representation of the great conflict between Christ and his enemies. Yet the concept of judging with justice also has a positive connotation, as is evident in the many Old Testament references applied to God s people and the nations 7 1 -1 9 0 “tw://bible.?id=19.9.8|AUTODETECT|” Ps. 9:8) 1 1 -1 9 0 “tw://bible.?id=19.72.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.72.2|AUTODETECT|” 72:2) 1 1 -1 9 0 “tw://bible.?id=19.96.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.96.13|AUTODETECT|” 96:13) 1 1 -1 9 0 “tw://bible.?id=19.98.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.98.9|AUTODETECT|” 98:9) 1 1 -1 9 0 “tw://bible.?id=23.11.3-23.11.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.11.3-23.11.4|AUTODETECT|” Isa. 11:3 4) 1 1 -1 9 0 0 ).��32��) 1 1 2 8 0 0 12. And his eyes are as a flame of fire, and on his head are many crowns. He has a name written that no one knows except he himself.) 1 1 2 8 0 “tw://bible.?id=27.10.6|AUTODETECT|” This verse describes three aspects of Christ: his eyes, his head, and his name. The first two are visible and known, but the third, although written, only he himself knows. The description of Jesus eyes as flames of fire resembles a clause in ) 7 1 -1 9 0 “tw://bible.?id=27.10.6|AUTODETECT|” Daniel 10:6) 1 1 -1 9 0 0 , his eyes like flaming torches. And John s portrayal of Jesus on Patmos has similar wording, His eyes were like a flame of fire (1:14; 2:18). These flames of fire convey Christ s holy anger toward his enemies and his wrath against sin that is piled up to heaven (18:5).) 1 1 2 8 0 “tw://bible.?id=23.62.2-23.62.3|AUTODETECT|” The second aspect is that Christ wears many crowns, which the Greek text conveys as diadems (see 12:3; 13:1, where this word is applied to Satan and the beast as they imitate Christ). Diadems in John s day were individual ribbons tied around someone s head. Here the many diadems represent Christ s supremacy in countless areas. The picture is purely symbolic of his complete sovereignty in the universe and does not lend itself to literalism. We assume that these diadems on Christ s head displayed names to indicate the areas of his sovereignty 7 1 -1 9 0 “tw://bible.?id=23.62.2-23.62.3|AUTODETECT|” Isa. 62:2 3) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.*?id=50.2.9|AUTODETECT|” The third aspect is the name that no one knows except Christ. This sentence has caused at least one commentator who examined the parallel lines in verses 12 and 13 to assert that the sentence. He has a name written that no one knows except he himself is a gloss. By deleting this line, he says that the parallelism of verses 12 and 13 is restored.��33�� But is there really a contradiction in these two verses, where verse 12c states an inability to know the name of Christ and verse 13b divulges this name as the Word of God ? To be sure, the names for Christ are numerous in the New Testament; the Apocalypse calls him the Lamb. Faithful and True, Lord of lords and King of kings, Root, offspring of David, Morning Star, and others.

In verse 13 the written name of the rider on the white horse is the Word of God. A name refers to the very being of a person; for instance, an overcomer is given a white stone on which is written a new name which no one knows except the one who receives it (2:17). When on the island of Patmos John hears a divine voice and describes the speaker as a son of man (1:13), he declines to identify Jesus by name. In fact, he is unable to utter the name of this divine person. This corresponds with the mysterious wording in an early Christian hymn, God & gave him the name that is above every name 7 1 -1 9 0 “tw://bible.?id=50.2.9|AUTODETECT|” Phil. 2:9) 1 1 -1 9 0 0 ). We know that the appellation Jesus is his earthly name and Christ his official designation, but he still has another name that remains hidden from us. This mysterious name will be revealed to his people when his redemptive work has been brought to completion. Certainly at the wedding banquet of the Lamb (v. 9) when his bride enjoys perfect blessedness, the Lord will reveal the mystery of his name.��34��) 1 2 2 8 0 0 There is still another explanation, namely, that God shares his name with Christ, whereby the divinity of Christ is expressed.��35�� At three other places in the Apocalypse, John identifies Christ with God by ascribing divinity to Jesus when he mentions him together with God with reference to God s kingdom and throne. There is one kingdom, not two; and one throne, not two (11:15; 20:6; 22:3).) 13. And he was clothed in a robe dipped in blood, and his name was called the Word of God.) 1 1 2 8 0 “tw://bible.?id=23.63.4-23.63.6|AUTODETECT|” a. And he was clothed in a robe dipped in blood. Once again (v. 12), John borrows imagery from the prophecy of Isaiah that mentions garments that are blood-spattered and stained like those of one treading out the winepress (63:2 3). He portrays Jesus as having been clothed in a robe, with the implication that he had wrapped this garment around him in times past. Treading out the grapes in the winepress is an Old Testament portrayal of God who in his anger against sin tramples on the grapes of wrath. It refers to God s day of vengeance when he alone worked for the salvation of his people and then expended his wrath on the wicked 7 1 -1 9 0 “tw://bible.?id=23.63.4-23.63.6|AUTODETECT|” Isa. 63:4 6) 1 1 -1 9 0 0 ). The picture, then, is a robe spattered with the blood of his enemies; that is, God pronounced and passed judgment with the result that the evidence is visibly displayed on his garments.) 1 2 2 8 0 0 The image is not of the Lamb whose blood was shed on Calvary s cross for the remission of sin. Here we see the judge of all the earth, the Captain of his armed forces, and the King of kings and Lord of lords. The red spots on his robe are not of his own blood but that of his enemies.) Some scholars raise two objections to this interpretation. The first is that the final battle has not yet begun and already his garment is stained with blood; therefore it must depict the blood of the Lamb that was slain, as is evident from its many references in Revelation (1:5; 5:6, 9; 7:14; 12:11).��36�� However, the picture John borrows from Isaiah s prophecy is symbolic and presents God as the executioner of his enemies. In John s Apocalypse, Christ is executioner and commander-in-chief. He fought his opponents throughout the ages before engaging the last battle.��37��) 1 1 2 8 0 “tw://bible.?id=23.63.3|AUTODETECT|” Another objection is that the robe is not spattered with blood 7 1 -1 9 0 “tw://bible.?id=23.63.3|AUTODETECT|” Isa. 63:3) 1 1 -1 9 0 “tw://bible.?id=1.49.11|AUTODETECT|” ) but rather is dipped in blood. But John is not necessarily borrowing only from Isaiah and excluding other Old Testament passages. For instance, Jacob in blessing Judah said, he will wash his garments in wine, his robes in the blood of grapes 7 1 -1 9 0 “tw://bible.?id=1.49.11|AUTODETECT|” Gen. 49:11) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.1.1|AUTODETECT|” b. And his name was called the Word of God. The appellation the Word of God calls to mind ) 7 1 -1 9 0 “tw://bible.?id=43.1.1|AUTODETECT|” John 1:1) 1 1 -1 9 0 “tw://bible.?id=43.1.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.1.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=62.1.1|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=62.1.1|AUTODETECT|” 1 John 1:1) 1 1 -1 9 0 0 , where the apostle introduces Jesus accordingly, and it is reminiscent of the superscript of the letter to the Laodiceans, The Amen, the faithful and true witness, the origin of God s creation (3:14). In Revelation, John writes the term the word(s) of God exactly seven times to express completeness (1:2, 9; 6:9; 17:17; 19:9, 13; 20:4). It often occurs with the expression the testimony of Jesus and similarly can be interpreted as the word that comes from God to mankind or the word that reveals God. Here it is Jesus bringing God s revelation, whose words are faithful and true Jesus slays his enemies with that Word. Thus, John identifies Jesus with the Word of God.) 1 1 2 8 0 0 14. And the armies of heaven followed him on white horses; they were arrayed in fine linen, white and clean.) 1 1 2 8 0 “tw://bible.?id=5.33.2|AUTODETECT|” The warrior coming to avenge the blood of the saints slain for the Word of God (6:9 10) is accompanied by the armies of heaven advancing on white horses. Earlier John described the battle in heaven which Michael and his angels waged against Satan and his hosts (12:7 9). But are these forces composed of angels 7 1 -1 9 0 “tw://bible.?id=5.33.2|AUTODETECT|” Deut. 33:2) 1 1 -1 9 0 “tw://bible.?id=19.68.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.68.17|AUTODETECT|” Ps. 68:17) 1 1 -1 9 0 “tw://bible.?id=40.24.31|AUTODETECT|” ) or of glorified saints who accompany the victorious Christ (17:14)? The saints had washed their robes in the blood of the Lamb and made them white (7:14). They wear linen garments that are fine, white, and clean as symbols of their righteous deeds (v. 8). But the seven angels who come out of the temple are also dressed in linen that is shining and clean (15:6). It is best to include in the armies of heaven both angels and saints, for both accompany Jesus on his return and both will be present at the judgment 7 1 -1 9 0 “tw://bible.?id=40.24.31|AUTODETECT|” Matt. 24:31) 1 1 -1 9 0 “tw://bible.?id=41.13.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.13.27|AUTODETECT|” Mark 13:27) 1 1 -1 9 0 “tw://bible.?id=42.9.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.26|AUTODETECT|” Luke 9:26) 1 1 -1 9 0 “tw://bible.?id=52.4.13-52.4.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=52.4.13-52.4.18|AUTODETECT|”

1. 7 1 -1 9 0 “tw://bible.?id=52.4.13-52.4.18|AUTODETECT|” Thess. 4:13 18) 1 1 -1 9 0 “tw://bible.?id=53.1.7-53.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=53.1.7-53.1.10|AUTODETECT|”
2. 7 1 -1 9 0 “tw://bible.?id=53.1.7-53.1.10|AUTODETECT|” Thess. 1:7 10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.4.12|AUTODETECT|” Notice that the armies are not supplied with weaponry and no battle plans are drawn, yet they are attacked by the armies of the beast and the kings of the earth (v. 19).��38�� John writes that they appear in fine linen that is white and clean. We read that not the angels but the commander of the armies engages the enemy with the sword coming out of his mouth, namely, the Word of God. That Word is alive, active, and sharper than a two-edged sword 7 1 -1 9 0 “tw://bible.*?id=58.4.12|AUTODETECT|” Heb. 4:12) 1 1 -1 9 0 0 ); with it the warrior of heaven will destroy his opponents.��39�� All his followers are seated on white horses, which are symbols of victory in the final battle (see 6:2).) 1 1 2 8 0 0

15. And out of his mouth proceeds a sharp sword with which to strike the nations. And he will rule them with an iron rod, and he treads the winepress of the fury of the wrath of God Almighty.) 1 1 2 8 0 “tw://bible.?id=53.2.8|AUTODETECT|” The image of a sharp sword coming out of Jesus mouth is familiar because of John s description of Jesus on the island of Patmos (1:16). Paul writes that at Christ s return Christ will destroy the lawless one with the breath of his mouth 7 1 -1 9 0 “tw://bible.?id=53.2.8|AUTODETECT|” 2 Thess. 2:8) 1 1 -1 9 0 “tw://bible.?id=49.6.12|AUTODETECT|” ), for the battle that the Lord fights is not with a sword but with his word. This is spiritual warfare in which he battles spiritual forces of darkness in heavenly places 7 1 -1 9 0 “tw://bible.?id=49.6.12|AUTODETECT|” Eph. 6:12) 1 1 -1 9 0 “tw://bible.?id=66.19.21|AUTODETECT|” ). This word coming forth from the mouth of Jesus carries out divine judgment to strike down the wicked 7 1 -1 9 0 “tw://bible.?id=66.19.21|AUTODETECT|” Rev. 19:21) 1 1 -1 9 0 “tw://bible.?id=23.11.4|AUTODETECT|” ; see also 2:12, 16; ) 7 1 -1 9 0 “tw://bible.?id=23.11.4|AUTODETECT|” Isa. 11:4) 1 1 -1 9 0 “tw://bible.?id=23.49.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.49.2|AUTODETECT|” 49:2) 1 1 -1 9 0 0 ). Thus single-handedly Jesus strikes down his enemies.) 1 1 2 8 0 “tw://bible.?id=19.2.9|AUTODETECT|” The nations that rise up against the Lord will be struck down with his sword, which is a verbal sword, and with the rod of iron he will dash them to pieces as if they were an earthen pot. John quotes the Psalter, You will rule them [the nations] with an iron scepter [rod of iron] 7 1 -1 9 0 “tw://bible.?id=19.2.9|AUTODETECT|” Ps. 2:9) 1 1 -1 9 0 “tw://bible.?id=66.2.27|AUTODETECT|” ). But here we encounter a difficulty, for in the Greek of Revelation the verb to rule is poimainein, which signifies to shepherd 7 1 -1 9 0 “tw://bible.?id=66.2.27|AUTODETECT|” Rev. 2:27) 1 1 -1 9 0 “tw://bible.?id=66.12.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.12.5|AUTODETECT|” 12:5) 1 1 -1 9 0 “tw://bible.?id=43.12.48|AUTODETECT|” ).��40�� Consequently, the rod of iron appears to be misplaced in the hand of the shepherd. But note that the Lord rules the nations as a shepherd-king who with this rod protects his own people and destroys his enemies. The rod of iron is as deadly a weapon as the word of God that comes from Jesus mouth. And at the same time that word strengthens the believer. But if anyone does not accept this word of Jesus, it will condemn him at the last day 7 1 -1 9 0 “tw://bible.?id=43.12.48|AUTODETECT|” John 12:48) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=23.63.2-23.63.3|AUTODETECT|” The Greek is emphatic, for it literally reads: he himself treads the winepress. Note also that John writes the present tense of the verb to tread to indicate a process. The Lord tramples the grapes, that is, the nations, under foot. John once more relies on ) 7 1 -1 9 0 “tw://bible.?id=23.63.2-23.63.3|AUTODETECT|” Isaiah 63:2 3) 1 1 -1 9 0 “tw://bible.?id=25.1.15|AUTODETECT|” , where the word winepress refers to God s trampling the grapes of wrath 7 1 -1 9 0 “tw://bible.?id=25.1.15|AUTODETECT|” Lam. 1:15) 1 1 -1 9 0 0 ). And he returns to his discussion of the wine of God s fury (14:10) and the winepress of God s wrath (14:19 20). He combines these two metaphors of wine and winepress in one picture, which means that his enemies who have shed the blood of his saints (16:6; 17:6; 18:24) must now drink the wine of God s fury. There is one more image in this picture of the winepress: the Lord himself treads the grapes of God s wrath and while doing so soaks his garment in the blood of his enemies.��41��) 1 12 2 8 0 0
16. And on his robe and on his thigh he has the name written,) king of kings and lord of lords.) This verse present a difficulty. John reveals a royal title, while in verse 12 he states that no one but the Lord knows his name. But this title has been revealed earlier albeit in reverse order (17:14) and has been a well-known designation in Old and New Testament times.��42�� The title conveys the equivalent of superlative nouns, as if they were written as the greatest King and the greatest Lord. Jesus Christ is the highest exalted Sovereign, who reigns with majesty, power, and authority.) Interpretations of the precise location of the words robe and thigh are many. These interpretations range from identifying robe and thigh because the one covers the other to having the name written on a sword in the place of a thigh.

Whether we interpret the phrase to mean on his robe, that is, on his thigh or marshal evidence of ancient statues with names written on thighs, the fact remains that the picture is purely symbolic. The thigh is a figure of power and the robe a symbol of royal majesty. The majestic inscription applies to both places.) Last, the contrast between the Antichrist and the Christ is evident in regard to their names. The beast as the personification of the Antichrist wears on his heads blasphemous names (13:1), indeed he is covered with these names (17:3). But Jesus Christ wears outwardly on his robe and inwardly on his thigh the highest possible name in heaven and on earth: king of kings and lord of lords.) ) Greek Words, Phrases, and Constructions in 19:11 16) Verse 11) � ���������� this prepositional phrase with justice expresses manner and thus can be translated adverbially as justly. ) Verse 12) ��� the masculine singular participle refers not to a name written on a diadem but to the name ascribed to the rider on the white horse.) Verse 13) 1 1 2 8 0 “tw://bible.?id=23.63.3|AUTODETECT|” ���������� the perfect passive participle from the verb ����� (to dip) caused some copyists, in view of ) 7 1 -1 9 0 “tw://bible.?id=23.63.3|AUTODETECT|” Isaiah 63:3) 1 1 -1 9 0 0 , to change the reading to the perfect passive participle of either the verb ����� or ������� (I sprinkle). The most difficult reading ���������� has given rise to the variants, and therefore, the rule that the harder reading is the original holds true.��43��) 1 12 2 8 0 0 Verse 15) There are five successive genitives in the literal translation of the phrase the winepress of the wine of the fury of the wrath of God of the Almighty. This is the longest sequence of genitives in the Apocalypse.) Verse 16) Aramaic scholar Charles C. Torrey proposes that the Apocalypse was translated from Aramaic into Greek and that the translator inadvertently read the Hebrew and Aramaic word digleh (his banner) as ragleh (his thigh).��44�� This is an interesting observation, but there is no proof of the existence of an Aramaic manuscript of the Apocalypse.) Compare also Patrick W. Skehan, who contrasts the beast whose number Isaiah 666 (13:18) with the numerical value of the name King of kings and Lord of lords and calculates that the number Isaiah 777. He had to translate the title from Greek into Aramaic and delete the copulative and to arrive at this number.��45�� But John does not speak of mystery in this text, for he indicates not a hidden but a revealed name.) ) ) 2. The Final Battle against the Antichrist) 19:17 21) This is a battle in which evil is conquered and the beast and the false prophet are consigned to the lake of fire and sulfur.

Christ fights without weapons of warfare against the agents of Satan and their followers. The saints are not engaged in this final battle against evil, which is banished forever.) 17. And I saw an angel standing in the sun, and he cried out with a loud voice, saying to all the birds that fly in mid-heaven, Come, gather together for the great banquet of God, 18. so that you may eat the flesh of kings and the flesh of generals, and the flesh of mighty men and the flesh of horses and their riders and the flesh of free persons and slaves, of small and great. ) John saw an angel illumined by the sun (compare 12:1) who with a powerful voice addressed all the scavenger birds flying in the sky. By standing in the sun, the angel could be seen by all these birds, and his booming voice could be heard everywhere.) 1 1 2 8 0 “tw://bible.?id=26.39.4|AUTODETECT|” The writer borrowed a vision from the prophecy of Ezekiel, where the birds and beasts of prey are summoned by God to consume the flesh and blood of mighty men, princes, horses and riders, and soldiers 7 1 -1 9 0 “tw://bible.?id=26.39.4|AUTODETECT|” Ezek. 39:4) 1 1 -1 9 0 “tw://bible.?id=26.39.17-26.39.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=26.39.17-26.39.20|AUTODETECT|” 17 20) 1 1 -1 9 0 0 ). The birds of prey who have been created to consume carcasses and thus remove unsightly scenes and dreadful smells have been called to be present at the aftermath of Christ s battle against the Antichrist and his followers. This, then, is the exact fulfillment of Ezekiel s prophecy against Gog in the land of Magog (Ezek. 38 39).) 1 4 2 8 0 0 John paints a picture of contrasts with respect to the banquets mentioned in this chapter. The first banquet is that of the Lamb s wedding supper to which all the saints have been invited (vv. 7 9). The second is that of the vanquished to which all the birds of prey are summoned to do their task of removing the repulsive remains of the slain kings, generals, mighty men, horses and horsemen, and people of every level of society. This is an imitation, which now is not initiated by Satan but by God himself.) The magnitude of this second banquet is revealed in its description as the great banquet of God. It really pictures all God s opponents slain on the battlefield of life; they are lying lifeless everywhere on the surface of this earth. No mention is made of the battle itself; only its outcome is important.

God s final battle is against all the people who have followed the Antichrist and against all unrighteousness and deceit perpetrated by the evil one on all levels of society. In brief, the number of the slain includes everyone who is evil. All earthly power has come to an end, for Christ the King is Victor.) 19. And I saw the beast and the kings of the earth and their armies gathered to make war against the one seated on the horse and against his army.) In the two previous verses (vv. 17 18), John painted a broad picture of the battle and its anticipated outcome. But in this verse, he has a close-up frame that clearly draws the battle lines between the Antichrist with his kings and armies (plural) and the Christ with his army (singular). The kings of the earth are those ten kings who are in the service of the Antichrist (see the commentary on 17:12).) 1 1 2 8 0 “tw://bible.?id=19.2.2|AUTODETECT|” In an earlier passage (17:13 14), John predicted that the forces of the beast, namely, the Antichrist, would fight the Lamb and his followers. And he said that the Lamb as Lord of lords and King of kings would conquer them as foretold in ) 7 1 -1 9 0 “tw://bible.?id=19.2.2|AUTODETECT|” Psalms 2:2) 1 1 -1 9 0 0 , The kings of the earth take their stand and the rulers gather together against the Lord and against his Anointed One. ) 1 1 2 8 0 “tw://bible.?id=66.16.14|AUTODETECT|” This is the great day of God Almighty on which the final battle against all the forces of evil is fought 7 1 -1 9 0 “tw://bible.?id=66.16.14|AUTODETECT|” Rev. 16:14) 1 1 -1 9 0 0 ). All the armies of the Antichrist are pitched against the Christ and his heavenly army, while the outcome of the battle is never in doubt. We are not given any indication the army itself participates in this battle. Even though the term war appears in this verse, nothing is reported about the conflict itself. In the Greek text, the definite article precedes that term to indicate that this war conclusively determines the future of the beast and his ally the false prophet.) 1 3 2 8 0 0 20. And the beast was caught and with him the false prophet who on his authority had performed signs by which he deceived those who received the mark of the beast and worshiped his image. These two were thrown alive into the lake of fire that burns with sulfur.) After the destruction and demise of the great prostitute (17:16), the beast and the false prophet are next. The beast is the Antichrist, and the beast coming up out of the earth is the false prophet (see commentary on 13:11; 16:13; 20:10). They are the two leaders and instigators in the service of Satan (13:1, 11). Throughout history, the false prophet led astray all the people who were deceived by the signs he performed.

He forced all his followers to worship the beast all those who had the mark of the beast on their right hand and forehead (13:13 16).) Now the beast and the false prophet are captured. Although John provides no details of this arrest, the verb to capture can be interpreted as someone forcefully laying hands on them. They are arrested because of their craftiness to deceive the multitudes on the face of the earth. The false prophet displayed miracles so that men, women, and children worshiped the Antichrist and as his loyal servants paid him obeisance. The beast coming up out of the sea holds political power over the masses of humanity; and the beast coming up out of the earth retains philosophical power over the human mind.) 1 1 2 8 0 “tw://bible.?id=27.7.11|AUTODETECT|” John writes that these two were thrown alive into the lake of fire that burns with sulfur. First, John presents an image taken from the prophecy of ) 7 1 -1 9 0 “tw://bible.?id=27.7.11|AUTODETECT|” Daniel 7:11) 1 1 -1 9 0 0 b, I kept looking until the beast was slain and its body destroyed and thrown into the blazing fire. Daniel refers to a river of fire in the preceding verse (7:10); John turns the river into a lake of fire. The great prostitute was burned with fire, presumably in the same place (17:16). Likewise Satan will be thrown into the lake burning with sulfur (20:10), as will all those who worshiped the beast and his image and who had received the mark of the beast on their forehead and hand (14:9 10; 21:8).) 1 1 2 8 0 0 Next, nothing is said about the identity of the Antichrist and the false prophet, so that we are unable to look for two distinct persons. We read that these two are thrown alive into the lake of fire, with the implication that they are spiritual beings whose immortality makes them suffer forever and ever. In their opposition to Christ these two were united throughout time, and now in their punishment they will endlessly be together.��46��) 1 1 2 8 0 “tw://bible.?id=1.19.24|AUTODETECT|” Third, the two leaders are not locked up in the Abyss, from which they can be released for a time (see 9:1; 11:7; 17:8; 20:3, 7). They are cast into a lake of fire in which all Christ s opponents and even the devil will remain eternally (20:10, 14 15; and 21:8). The term lake reveals a far broader area than the Abyss, which is a bottomless shaft. This lake is a vast area of fire that burns ceaselessly with the nauseating smell of sulfur. The impossibility of ever leaving this burning pool is self-evident, and everlasting pain and horror are the lot of those consigned to hell.��47�� There is no indication anywhere in the Apocalypse that the wicked are annihilated upon completing a time of punishment. The scene is reminiscent of the destruction of Sodom and Gomorrah 7 1 -1 9 0 “tw://bible.?id=1.19.24|AUTODETECT|” Gen. 19:24) 1 1 -1 9 0 “tw://bible.?id=19.11.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.11.6|AUTODETECT|” Ps. 11:6) 1 1 -1 9 0 “tw://bible.?id=23.30.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.30.33|AUTODETECT|” Isa. 30:33) 1 1 -1 9 0 “tw://bible.?id=26.38.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.38.22|AUTODETECT|” Ezek. 38:22) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 21. And the rest were killed with the sword that proceeded from the mouth of the rider on the horse, and the birds gorged themselves on their flesh.) 1 1 2 8 0 “tw://bible.?id=53.2.8|AUTODETECT|” There are differences between the twosome (the beast and the false prophet) and their followers. First, these two leaders are thrown alive into the lake of fire and burning sulfur, that is, they are not going there through the gates of death. But their followers are killed with the sword, even though the language is symbolical. The sword of the Lord is the breath of his mouth 7 1 -1 9 0 “tw://bible.?id=53.2.8|AUTODETECT|” 2 Thess. 2:8) 1 1 -1 9 0 “tw://bible.?id=66.19.15|AUTODETECT|” ; see ) 7 1 -1 9 0 “tw://bible.?id=66.19.15|AUTODETECT|” Rev. 19:15) 1 1 -1 9 0 “tw://bible.?id=66.1.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.1.16|AUTODETECT|” 1:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Next, the remnant is slain with the word of God that testifies against them and puts them in a position of enduring shame and everlasting abhorrence. They are killed, which signifies that their power is forever taken from them. Their eternal destiny is the lake of fire.) 1 1 2 8 0 “tw://bible.?id=23.66.24|AUTODETECT|” And last, their slain bodies are not given a decent burial; instead, the birds of prey devour their flesh. The number of those who are slain is so large that all the birds that feed on carrion could stuff their craws with flesh to the point of overfill. Here is a picture of utter loathsomeness 7 1 -1 9 0 “tw://bible.?id=23.66.24|AUTODETECT|” Isa. 66:24) 1 1 -1 9 0 0 ).) 1 15 2 8 0 0 ) Greek Words, Phrases, and Constructions in 19:17 21) Verse 17) �� the number one preceding a nouns in the Apocalypse is equivalent to the indefinite article, hence an angel (compare 8:13; 9:13; 18:21).) Verse 18) ������ this accusative plural noun occurs five times in verse 18 (the genitive plural in verse 21). The plural form conveys the totality of the slaughter.) Verse 20) ������ usually translated in the presence of, but it can mean on his behalf or on his authority. ��48��) Verse 21) �p D���� ����������� the birds gorged themselves. In New Testament Greek, the neuter plural noun is usually followed by a verb in the singular when the noun is non-personal and abstract. Nouns referring to persons or living beings are often followed by the plural verb.��49��) ) ) ) ) 1 Westminster Shorter Catechism, question and answer 1.) 1 1 2 8 0 “tw://bible.?id=66.1.19|AUTODETECT|” 2 ) 7 1 -1 9 0 “tw://bible.?id=66.1.19|AUTODETECT|” Rev. 1:19) 1 1 -1 9 0 “tw://bible.?id=66.4.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.4.1|AUTODETECT|” 4:1) 1 1 -1 9 0 0 (twice); 7:9; 9:12; 15:5; 18:1; 19:1; 20:3. The verb I saw is included in 4:1; 7:9; 15:5; 18:1.) 1 3 2 8 0 0 3 In addition see Tobit 13:17 [13:18 LXX]; 3 Macc. 7:18.) 4 Alan F. Johnson (Revelation, in The Expositor s Bible Commentary, ed. Frank E. Gaebelein [Grand Rapids: Zondervan, 1981], 12:570) notes a close connection between the Hallel and Jesus celebrating the Passover and the Lord s Supper.) 5 Guy B. Funderburk, ZPEB, 3:20. See also Arthur Louis Breslich, ISBE, 2:600.) 1 1 2 8 0 “tw://bible.?id=27.3.27|AUTODETECT|” 6 Both the Old Greek and Theod. read, All your judgments are true in ) 7 1 -1 9 0 “tw://bible.?id=27.3.27|AUTODETECT|” Dan. 3:27) 1 1 -1 9 0 “tw://bible.?id=19.19.9|AUTODETECT|” . See also the NAB and NJB. And compare ) 7 1 -1 9 0 “tw://bible.?id=19.19.9|AUTODETECT|” Ps. 19:9) 1 1 -1 9 0 “tw://bible.?id=19.119.137|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.119.137|AUTODETECT|” 119:137) 1 1 -1 9 0 0 .) 1 6 2 8 0 0 7 Bauer, p. 190; G�nther Harder, TDNT, 9:103; Gregory K. Beale, The Book of Revelation: A Commentary on the Greek Text, NIGTC (Grand Rapids: Eerdmans, 1998), p. 927; Robert L. Thomas, Revelation 8 22: An Exegetical Commentary (Chicago: Moody, 1995), p. 359.) NKJV New King James Version) NJB New Jerusalem Bible) KJV King James Version (Authorized Version)) 8 David E. Aune, Revelation 17 22, WBC 52C (Nashville: Nelson, 1998), pp. 1015, 1025 26.) 9 Consult G. B. Caird, A Commentary on the Revelation of St. John the Divine (London: Black, 1966), p. 232; J�rgen Roloff, The Revelation of John, trans. J. E. Alsup (Minneapolis: Fortress, 1993), p. 211; G. R. Beasley-Murray, The Book of Revelation, NCB (London: Oliphants, 1974), p. 272.) 1 1 2 8 0 “tw://bible.?id=66.4.4|AUTODETECT|” 10 ) 7 1 -1 9 0 “tw://bible.?id=66.4.4|AUTODETECT|” Rev. 4:4) 1 1 -1 9 0 0 (twice), 10; 5:8; 11:16; 19:4; see also 5:5, 6, 11, 14; 7:11, 13; 14:3.) 1 6 2 8 0 0 11 Refer to William Hendriksen, More Than Conquerors (reprint, Grand Rapids: Baker, 1982), pp. 85 86.) 12 Thomas, Revelation 8 22, p. 361; S. Greijdanus, De Openbaring des Heeren aan Johannes, KNT (Amsterdam: Van Bottenburg, 1925), p. 383; Robert H. Mounce, The Book of Revelation, rev. ed., NICNT (Grand Rapids; Eerdmans, 1998), p. 343. R. H. Charles (A Critical and Exegetical Commentary on the Revelation of St.

John, ICC [Edinburgh: Clark, 1920], 2:120) points out that at the conclusion of Ps. 105:48 the LXX reads, genoito, genoito ) 13 Horst Balz, EDNT, 3:432.) LXX Septuagint) 14 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2d ed. (Stuttgart: Deutsche Bibelgesellschaft, 1994), pp. 684 85.) 15 One commentator suggests that if the multitude in verse 1 is angelic, then the one in verse 6 refers to the great redeemed throngs (Johnson, Revelation, p. 571). But another notes that in verse 6 time redeemed can hardly be the singers, because the subject of their song is partly the bride who symbolizes & the redeemed in heaven (Thomas, Revelation 8 22, p. 363).) 1 1 2 8 0 “tw://bible.?id=66.1.8|AUTODETECT|” 16 ) 7 1 -1 9 0 “tw://bible.?id=66.1.8|AUTODETECT|” Rev. 1:8) 1 1 -1 9 0 “tw://bible.?id=66.4.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.4.8|AUTODETECT|” 4:8) 1 1 -1 9 0 “tw://bible.?id=66.11.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.11.17|AUTODETECT|” 11:17) 1 1 -1 9 0 “tw://bible.?id=66.15.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.15.3|AUTODETECT|” 15:3) 1 1 -1 9 0 “tw://bible.?id=66.16.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.16.7|AUTODETECT|” 16:7) 1 1 -1 9 0 “tw://bible.?id=66.19.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.19.6|AUTODETECT|” 19:6) 1 1 -1 9 0 “tw://bible.?id=66.21.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.21.22|AUTODETECT|” 21:22) 1 1 -1 9 0 0 . See Richard Bauckham, The Climax of Prophecy (Edinburgh: Clark, 1993), p. 304.) 1 1 2 8 0 0 17 Charles, Revelation, 2:129. See also Louis A. Vos, The Synoptic Traditions in the Apocalypse (Kampen: Kok, 1965), pp. 164 65. Caird (Revelation, p. 234) asserts, The bride is the church, but the members of the church are guests at her wedding. See also Beale, Revelation, p. 945.) 1 1 2 8 0 “tw://bible.?id=40.9.15|AUTODETECT|” 18 ) 7 1 -1 9 0 “tw://bible.?id=40.9.15|AUTODETECT|” Matt. 9:15) 1 1 -1 9 0 “tw://bible.?id=43.3.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.29|AUTODETECT|” John 3:29) 1 1 -1 9 0 “tw://bible.?id=45.7.3-45.7.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.7.3-45.7.4|AUTODETECT|” Rom. 7:3 4) 1 1 -1 9 0 “tw://bible.?id=46.6.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.6.15|AUTODETECT|”

1. 7 1 -1 9 0 “tw://bible.?id=46.6.15|AUTODETECT|” Cor. 6:15) 1 1 -1 9 0 “tw://bible.?id=49.5.23-49.5.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.5.23-49.5.32|AUTODETECT|” Eph. 5:23 32) 1 1 -1 9 0 “tw://bible.?id=66.19.7-66.19.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.19.7-66.19.9|AUTODETECT|” Rev. 19:7 9) 1 1 -1 9 0 “tw://bible.?id=66.21.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=66.21.2|AUTODETECT|” 21:2) 1 1 -1 9 0 0 .) 1 15 2 8 0 0 19 Hendriksen, More Than Conquerors, p. 181 (his emphasis).) 20 Beale, Revelation, p. 942. See also Herman Hoeksema, Behold, He Cometh! An Exposition of the Book of Revelation (Grand Rapids: Reformed Free Publishing Association, 1969), p. 618.) 21 Refer to Sydney Hielema, A Perfection of Misunderstandings: John s Role as Author in the Book of Revelation, Pro Rege, 27, no. 4 (1999): 7.) 22 R. C. H. Lenski, The Interpretation of St.

John s Revelation (Columbus: Wartburg, 1943), p. 543.) 23 See Philip Edgcumbe Hughes, The Book of the Revelation: A Commentary (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1990), p. 201. But others limit it to the immediate context of vv. 7 9a, so, Beale (Revelation, p. 945).) 24 Beasley-Murray, Revelation, p. 275.) 25 Bauckham, Climax of Prophecy, p. 133. By contrast, Charles (Revelation, 2:128) thinks that xix.10 is rewritten from xxii.8 9 by the editor and given a less general meaning. He considers 19:20 an interpolation and has rearranged chapter 22 by placing verses 8 9 in their right context at the close of the Book. His views are highly improbable.) 26 Gerhard A. Krodel, Revelation, ACNT (Minneapolis: Augsburg, 1989), p. 316.

See also Henry Barclay Swete, Commentary on Revelation (1911; reprint, Grand Rapids: Kregel, 1977), p. 248; Isbon T. Beckwith, The Apocalypse of John (1919; reprint, Grand Rapids: Baker, 1979), p. 729.) 27 Beale, Revelation, p. 947. Bauckham (Climax of Prophecy, p. 161) succinctly writes, Those who bear the witness of Jesus are certainly not just the prophets (19:10) but Christians in general (12:17). Refer to Frederick D. Mazzaferri, The Genre of the Book of Revelation from a Source-Critical Perspective, BZNW 54 (Berlin and New York: de Gruyter, 1989), pp. 306 13.) 28 Homer Hailey, Revelation: An Introduction and Commentary (Grand Rapids: Baker, 1979), p. 381; Lenski, Revelation, p. 547.) 29 Mounce, Revelation, p. 351.) 30 Compare John P. M.

Sweet, Revelation, WPC (Philadelphia: Westminster, 1979), p. 282; George Eldon Ladd, Commentary on the Revelation of John (Grand Rapids: Eerdmans, 1972), p. 253.) 31 Swete, Revelation, p. 251; Thomas, Revelation 8 22, pp. 383 84.) 32 Aune, Revelation 17 22, p. 1053; Jan Fekkes, Isaiah and Prophetic Traditions in the Book of Revelation, JSNTSup 93 (Sheffield: JSOT, 1994), pp. 117 22.) 33 Charles, Revelation, 2:132, 436. Aune (Revelation 17 22, p. 1055) calls it a later addition.) 1 1 2 8 0 “tw://bible.?id=23.9.5|AUTODETECT|” 34 Friedrich D�sterdieck, Critical and Exegetical Handbook to the Revelation of John (New York and London: Funk and Wagnalls, 1886), p. 458. See also Aune (Revelation 17 22, p. 1055), who calls attention to the Ascension of ) 7 1 -1 9 0 “tw://bible.?id=23.9.5|AUTODETECT|” Isaiah 9.5) 1 1 -1 9 0 0 and notes that the real name of Jesus cannot be known by his followers until they have ascended out of the body. Beale (Revelation, p. 956) joins vv. 12 and 16 chiastically and avers that the title in v. 16 is intended to be the most formal explanation of the name in v. 12. ) 1 7 2 8 0 0 35 Consult Thomas B. Slater, Christ and Community: A Socio-Historical Study of the Christology of Revelation, JSNTSup 178 (Sheffield: Sheffield Academic Press, 1999), p. 216.) 36 See the commentaries of Johnson (p. 574), Krodel (p. 323), and Lenski (p. 547).) 37 Consult Hoeksema, Behold, He Cometh! p. 631; Thomas, Revelation 8 22, pp. 386 87; Beasley-Murray, Revelation, p. 280; Ladd, Revelation, pp. 254 55.) 38 See Leon Morris, Revelation, rev. ed., TNTC (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1987), p. 225; Beasley-Murray, Revelation, p. 281.) 39 Compare Wisdom 18:15 16, when your all-powerful word leapt from your royal throne in heaven & like a relentless warrior, bearing the sharp sword of your inflexible decree (REB). Refer to Elisabeth Sch�ssler Fiorenza, The Book of Revelation Justice and Judgment (Philadelphia: Fortress, 1985), p. 98.) 40 See the linguistic explanation of this point in the footnote on 2:27.) 41 Compare Caird, Revelation, p. 246.) 1 1 2 8 0 “tw://bible.?id=54.6.15|AUTODETECT|” 42 Refer to ) 7 1 -1 9 0 “tw://bible.?id=54.6.15|AUTODETECT|” 1 Tim. 6:15) 1 1 -1 9 0 “tw://bible.?id=5.10.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.10.17|AUTODETECT|” Deut. 10:17) 1 1 -1 9 0 “tw://bible.?id=19.136.2-19.136.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.136.2-19.136.3|AUTODETECT|” Ps. 136:2 3) 1 1 -1 9 0 “tw://bible.?id=27.2.47|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.2.47|AUTODETECT|” Dan. 2:47) 1 1 -1 9 0 “tw://bible.?id=27.2.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.2.0|AUTODETECT|” 2) 1 1 -1 9 0 0 Macc. 13:4; 3 Macc. 5:35; 1 Enoch 9.4. See Adolf Deissmann (Light from the Ancient East, trans. Lionel R. M. Strachan [reprint, Grand Rapids: Baker, 1978], p. 363), who notes its use in very early Eastern history but also in John s day according to the evidence of parchments, coins and inscriptions. ) 1 2 2 8 0 0 43 Metzger, Textual Commentary, pp. 686 87.) 44 See C. C. Torrey, The Apocalypse of John (New Haven: Yale University Press, 1958), pp. 153 54; and his article Armageddon, HTR 31 (1938): 237 48.) 1 1 2 8 0 “tw://bible.?id=66.19.16|AUTODETECT|” 45 Patrick W. Skehan, King of Kings and Lord of Lords 7 1 -1 9 0 “tw://bible.?id=66.19.16|AUTODETECT|” Apoc. 19:16) 1 1 -1 9 0 0 ), CBQ 10 (1948): 398.) 1 4 2 8 0 0 46 Swete, Revelation, p. 258.) 47 Consult Greijdanus, Openbaring, pp. 398 99; Beale (Revelation, p. 969) notes that 14:10 11 with its temporal phrases forever and ever and day or night and its descriptions of fire and sulfur refer to eternal conscious torment and not ontological annihilation at one point in time. See Robert A. Peterson, Hell on Trial: The Case for Eternal Punishment (Phillipsburg, N.J.: Presbyterian and Reformed, 1995), pp. 195 98.) 48 Bauer, p. 271; Aune, Revelation 17 22, p. 1045.) 49 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), �133.1.)