HEAVEN REJOICES OVER THE JUDGMENT OF BABYLON
Revelation 19:1-41And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honor, and power, unto the Lord our God: 2For true and righteous are his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. 3And again they said, Alleluia. And her smoke rose up for ever and ever. 4And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia. (Revelation 19:1‑4). “After these things I heard as it were a loud voice of a great multitude in the Heaven, saying, Hallelujah: the salvation, and the glory, and the power of our God. For true and righteous (are) His judgments; for He has judged the great harlot which corrupted the earth with her fornication, and has avenged the blood of His bondmen at her hand. And a second time they said, Hallelujah. And her smoke goes up to the ages of ages. And the twenty-four elders and the four living creatures fell down and worshipped God Who sits upon the throne, saying, Amen, Hallelujah.”
“After these things.” We have had two separate visions of Babylon in which her character, guilt, and relations to the empire and Christendom, and her awful and overwhelming judgment are unfolded. Revelation 17 and 18 record a distinct vision each, which is really the filling up of the details of the historical place which Babylon occupies in Revelation 14:8; 16:198And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. (Revelation 14:8)
19And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. (Revelation 16:19). In a vision everything is present to the mind of the Seer. The scenes shift and change, and pass successively before the mental gaze. There is no past nor future, but all is present. Other Scriptures, however, enable us to apportion the various visions and their separate parts as well to their chronological place in the history or prophecy, as the case may be.
Now it is plain that so long as Babylon remained unjudged the true bride could not be brought out and displayed in her beauty and coronation robes. She is hid in Heaven till the usurper on earth is destroyed and removed out of sight. The whore and the bride cannot co-exist. “After these things,” an apocalyptic formula (Rev. 4:1; 18:11After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will show thee things which must be hereafter. (Revelation 4:1)
1And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. (Revelation 18:1)), refers to the fall (Rev. 17) and total destruction of Babylon (Rev. 18). The same event is viewed very differently in Heaven and on earth. On earth the dirge of sorrow is heard. In Heaven the paean of praise. That which leads to general lamentation and mourning on earth calls forth the full rejoicing of Heaven. The cry of triumph immediately follows the destruction of Babylon. Her presence on earth had ever proved the chief hindrance to the manifestation of the glory of God, and an offense to Heaven besides. Now, however, by the total extinction of Babylon room is prepared, and the way open for the Lord God to be publicly owned on His throne, and for the Lamb to take His bride—the two great subjects of praise.
1. The call to rejoice (Rev. 18:2020Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her. (Revelation 18:20)) is here taken up by the heavenly hosts. “I heard as it were a loud voice.” The words “as it were” inserted in the Revised Version (see also vs. 6) are omitted in the Authorized Version. There is a certain purposed vagueness in the passage which is lost in the Authorized Version by the omission of the words. Who are the “great multitude” who loudly and joyously proclaim the triumph of God over the judgment of Babylon? We read of another, a Gentile company, termed a “great multitude” in Revelation 7:99After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; (Revelation 7:9), but, as we have seen, those are on earth, whereas the company before us is in Heaven. Nor can the “great multitude” of our text be identified with angels, but rather with the twenty-four elders, the mystic representatives of the redeemed translated at the Coming into the air (1 Thess. 4:1717Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. (1 Thessalonians 4:17)). The various martyred companies, that is, those of the coming crisis, are viewed as distinct from the elders. Hence, we gather that the “great multitude” is that of all saints then in Heaven.
1. “Hallelujah,” they say. This beautiful Hebrew word occurs four times in these celebrations of praise (vss. 1, 3, 4, 6), but in no other part of the New Testament. It is a word of frequent occurrence in the book of Psalms. It is the opening and closing word of each of the last five psalms—psalms which as a whole and in their united character express the millennial praise of Israel. Hallelujah means, “Praise ye Jehovah,” or “Jah,” an abbreviated form of Jehovah.
1. “The salvation, and the glory, and the power of our God.” The article before each of the three nouns makes the subject of specific application. The first of the three terms signifies deliverance, the second God’s moral glory in judgment, and the third His might displayed in the execution of the judgment upon the harlot. This ascription of praise is to “our God.” Angels in their place and station say “our God” (Rev. 7:1212Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God for ever and ever. Amen. (Revelation 7:12)). Here, however, it is the language of a redeemed and heavenly company, not that of angels.
2. The ground of their triumph is next stated. “For true and righteous (are) His judgments.” In Revelation 15:33And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. (Revelation 15:3) the harpers on the sea of glass sing “Righteous and true are Thy ways”; while in Revelation 16:77And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous are thy judgments. (Revelation 16:7) the altar says “True and righteous are Thy judgments.” In the former the ways of God are in view; in the latter, as also in our text, the judgment of God on His enemies is in question. It is a fundamental truth of the Scriptures, and one to be firmly maintained, that all God’s dealings with His creatures, whether in grace or judgment, are characterized by truth and righteousness. Now these essential attributes of the divine Being have been conspicuously displayed in the judgment of the “great harlot,” whose two great sins are once again, and for the last time, named: “which has corrupted the earth with her fornication,” morally blighted and ruined the whole scene, where once the truth was known and God worshipped, “And has avenged the blood of His bondmen at her hand.” The cry of the martyred band, from Abel downward, calling for judgment is heard, and God in righteous judgment pours out the indignation of His nature upon that system of harlotry and blood which had so long been a curse on the earth.
A second time, as marking the greatness of the triumph, they say “Hallelujah,” or Praise ye Jehovah. “And her smoke goes up to the ages of ages” is a striking and impressive figure of the finality and perpetuity of the divinely-executed judgment. The doom of the mystical Babylon is an everlasting witness to the righteous judgment of God (compare with Isa. 34:1010It shall not be quenched night nor day; the smoke thereof shall go up for ever: from generation to generation it shall lie waste; none shall pass through it for ever and ever. (Isaiah 34:10)).
But the volume of praise rolls on through the vault of Heaven. The elders, the representatives of the redeemed and enthroned saints, and the living creatures, the symbols of God’s government in creation, “fell down and worshipped God.” How profound the worship! How fitting the action! It is God, not Christ, Who is the object of their homage. It is God Who has judged Babylon, and hence to Him the worship is rendered. Besides, Christ has not at this juncture taken up the government of the earth. God is the Judge of Babylon. Christ is the Judge of the Beast; this judgment is an event subsequent to the former, and the first public act of the Coming Christ (vss. 11-21). The elders and living ones say “Amen, Hallelujah.” They put their seal to the truth of what has been announced, and themselves join and joy in the triumph of all in Heaven over the everlasting doom of the harlot. In Revelation 5:88And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odors, which are the prayers of saints. (Revelation 5:8) the living ones take precedence of the elders; here the elders are first named as being more directly concerned in the judgment of the harlot.
THE THRONE SPEAKS
5. “And a voice came out of the throne saying, Praise our God, all ye His bondmen, (and) ye that fear Him, small and great.” In a former vision we had the cry of the altar (Rev. 16:77And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous are thy judgments. (Revelation 16:7), R.V.); here the throne itself speaks. In some of the past scenes, where a body of witnessing and suffering saints were in view, the altar came into prominence, but here it is direct judgment upon evil on the earth, for God is upon His throne, as Christ is about to sit on His. The very throne is moved to speech (symbolic, of course); thus from the center and source of government—the terror of the wicked, the joy of the saints—goes forth a call to “praise.” All who serve and all who fear Him, small and great, are invited to join in the glad song, which is a relief after the dark picture unfolded on earth. Here the terms are sufficiently wide to embrace every soul in Heaven—angels, servants, and every redeemed one. Nor is it a call addressed to an unwilling congregation. All are ready, but a new cause of joy is to be furnished, a new ground of praise. THE MARRIAGE OF THE LAMB is about to be announced.
THE MARRIAGE OF THE LAMB
6-10. “And I heard as it were a voice of a great multitude, and as it were a voice of many waters, and as it were a voice of strong thunders, saying, Hallelujah, for (the) Lord our God the Almighty has taken to Himself kingly power. Let us rejoice and exult, and give Him glory; for the marriage of the Lamb is come, and His wife has made herself ready. And it was given to her that she should be clothed in fine linen, bright (and) pure; for the fine linen is the righteousnesses of the saints. And he says to me, Write, Blessed (are) they who are called to the supper of the marriage of the Lamb. And he says to me, These are the true words of God. And I fell before his feet to worship him. And he says to me, See (thou do it) not. I am thy fellow-bondman and (the fellow -bondman) of thy brethren who have the testimony of Jesus. Worship God. For the spirit of prophecy is the testimony of Jesus.” We have transcribed in full this passage of surpassing interest.
There are two main subjects: God manifestly assuming His kingly power, and the Lamb taking to Himself His bride—the Church of the New Testament. The moment has not yet arrived for the Lord Jesus Christ, Who suffered as none ever did, to mount His throne. But all is getting ready for that grand event. O blessed moment for which creation groans and waits, for which the Church hopes and prays, and for which the wearied tribes of Israel long with eager expectation! The Nazarene is God’s appointed King. But two events must necessarily take place before the throne of the world is occupied by Christ: Babylon must be judged on earth, and the marriage of the Lamb be celebrated in Heaven. We have had the one; we are now about to witness the other.
THE GRAND HALLELUJAH
The call of the throne (vs. 5) meets with a magnificent and immediate response. The praise is loud, deep, and full, and characterized by strength and grandeur. The “great multitude” (vs. 6) here probably embraces all the redeemed in Heaven, save the bride. If this is so, as a careful study of the whole passage would seem to indicate, then the “great multitude” must be a larger and more comprehensive company than that mentioned in verse 1. In the former passage (vs. 1) the “great multitude” is not distinguished from the elders, the representatives of the redeemed of past and present ages; while in the latter (vs. 6) the “great multitude” is evidently a company apart from the bride (vs. 7). The voice heard by the Seer is likened to the sound of “many waters” and “strong thunders,” that is, majesty and power combined. Having had the summons from the throne, the mighty choir takes up the strain in a voice of majesty and power—not voices, for the mind of Heaven is one. We now hear what fell upon the enraptured soul of the Seer; the last “Hallelujah” is sounded. It is not now Christ the object of praise, but God on the throne in holy and righteous action. The titles under which He is worshipped gather up all the various manifestations of God to His people of old. Separately they set forth distinctive relations and glories; when combined they form a tower of strength; when seen as united in Him the grandeur of the whole is beyond all telling. We have already remarked on the meaning and force of these various titles in a former part of our exposition.
We gather that this is the moment anticipated in Revelation 11:1515And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. (Revelation 11:15). The kingdom has now come, and kingly power is assumed. This is the first great subject of praise by the heavenly host. What a relief to creation, burdened with six thousand years of sin and sorrow! But ere the second theme is announced, calling for the adoration of the redeemed, we read, “Let us rejoice and exult, and give Him glory.”
In the revelation of God on His throne as Jehovah and the Almighty the whole being is bowed before Him. The soul is awed, not in fear, but in profoundest depth, and surely that is right and proper as we contemplate Him in the greatness of His Being.
But in the subject now to be introduced the affections are deeply stirred and the heart moved to its very center. Hence the prefatory call to rejoice and give God glory, for the “marriage of the Lamb is come, and His wife has made herself ready.”
THE MARRIAGE
7. This great and grand event is the consummation of joy to Christ as man. It is not said the marriage of the bride, but the marriage of the Lamb. It is His joy that is specially in view; not ours. The marriage, of which no details are given, takes place in Heaven, and on the eve of the Lord’s Return in power, or the Appearing, several years at least subsequent to the Rapture (1 Thess. 4; John 14:33And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. (John 14:3)). The marriage is the disclosed secret of Ephesians 5:3232This is a great mystery: but I speak concerning Christ and the church. (Ephesians 5:32). Not Israel, nor a remnant thereof, but the Church of the New Testament is the bride. Israel in her land was the wife of Jehovah (Jer. 3:14-2014Turn, O backsliding children, saith the Lord; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion: 15And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding. 16And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the Lord, they shall say no more, The ark of the covenant of the Lord: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more. 17At that time they shall call Jerusalem the throne of the Lord; and all the nations shall be gathered unto it, to the name of the Lord, to Jerusalem: neither shall they walk any more after the imagination of their evil heart. 18In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers. 19But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of nations? and I said, Thou shalt call me, My father; and shalt not turn away from me. 20Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the Lord. (Jeremiah 3:14‑20); Isa. 54:11Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife, saith the Lord. (Isaiah 54:1)), but the wife was divorced because of her iniquity. Israel, however, is to be reinstated in Jehovah’s favor. But a divorced wife can never again be a virgin, and it is not a divorced wife but a virgin whom the Lord marries (Lev. 21:1414A widow, or a divorced woman, or profane, or an harlot, these shall he not take: but he shall take a virgin of his own people to wife. (Leviticus 21:14): compare vs. 13 with 2 Cor. 11:22For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. (2 Corinthians 11:2)). Israel, moreover, has her place and blessing on the earth; the marriage of the Lamb is in Heaven, the Church’s proper home. The exclusively heavenly character of the scene forbids the application of it to Israel.
Of whom is the bride composed? We answer unhesitatingly, all saints embraced between these two epochs, that is, Pentecost (Acts 2) and the Translation (1 Thess. 4:1717Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. (1 Thessalonians 4:17)). These events respectively mark the commencement and the termination of the Church’s sojourn on earth.
The twenty-four elders, the mystic representatives of the redeemed seen in Heaven immediately after the Translation (Rev. 4), are named for the last time in verse four of our chapter. We gather, therefore, that the moment has now arrived when the distinct body, the Church, the bride, first comes into view. The elders divide, so to speak, and the bride and guests take their respective places in the economy of Heaven. All up till now had one place. There are special blessings to the saints of this Dispensation (Matt. 11:1111Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. (Matthew 11:11); Heb. 11:4040God having provided some better thing for us, that they without us should not be made perfect. (Hebrews 11:40)), and there are others common to all believers. Now in the course of the apocalyptic visions (Rev. 4-19:4) no differences or distinctions of any kind appear amongst the elders. The term elders disappears as the various companies of saints take their allotted place in relation to the Lamb. The Church is the bride. The Church is imperishable because founded on the glory and dignity of Christ as Son of God (Matt. 16:1818And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. (Matthew 16:18)). His body, too, is the nearest of all to Him (Eph. 1:2323Which is his body, the fulness of him that filleth all in all. (Ephesians 1:23)), as the bride is the dearest object to His heart and eye. He has loved the Church with a deathless and unchangeable love, a love ever active, and knowing no cessation till He presents her in glory to Himself (Eph. 5:25-2725Husbands, love your wives, even as Christ also loved the church, and gave himself for it; 26That he might sanctify and cleanse it with the washing of water by the word, 27That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. (Ephesians 5:25‑27)). The Church has weathered many a storm, has longed for her heavenly Bridegroom through cloud and sunshine, has in conjunction with the Spirit on earth ofttimes cried to Him, the Bright and Morning Star, “Come” (Rev. 22:16-1716I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. 17And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. (Revelation 22:16‑17)). We who have had our place in the Father’s house, according to John 14:33And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. (John 14:3), are about to be displayed in the kingdom as the bride and wife of the Lamb. What a moment of joy! His glory and joy exceedeth. More of the oil of gladness is poured upon His head than upon ours (Heb. 1:99Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. (Hebrews 1:9)). Our place, our blessing, our gladness are wrapped up in His. “The marriage of the Lamb is come.” Then shall He Who died see of the travail of His soul and be satisfied.
THE LAMB’S WIFE MAKES HERSELF READY
7. “His wife has made herself ready.” In this connection the term bride would not be an appropriate one. Now there are two sorts of fitness, and the Church is the subject of both. First, God in the exercise of His sovereign grace makes one fit for heavenly glory, as we read, “Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the saints in light” (Col. 1:1212Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: (Colossians 1:12)). Second, believers have to make themselves ready ere they enter on their eternal glory. That is, the story of earth has to be gone over again in the presence of Him Who is light. Our lives have to be reviewed at the bema of Christ (2 Cor. 5:1010For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. (2 Corinthians 5:10)). The light of the throne will be cast over and upon every moment of our lives, discovering the hidden, and bringing out the true character of act, word, and service. The enigmas of life will be explained, unsolved problems cleared up, and all mistakes and misunderstandings rectified. This, and more, is the application of the judgment seat of Christ to the heavenly saints, and precedes the marriage. “His wife has made herself ready.” The light of the throne has done its blessed work, bringing out into bold relief the whole story of her history on earth. What would it be if in glory we remembered one incident of a painful kind which had not been set right? The thought would be intolerable. But all will come out at the judgment seat as a matter between each saint and God. It will not be a public exposure before others. Nor must this be understood as signifying judicial judgment. All that has been settled on the Cross. We appear before the bema of Christ crowned and glorified, “raised in glory” (1 Cor. 15:4343It is sown in dishonor; it is raised in glory: it is sown in weakness; it is raised in power: (1 Corinthians 15:43)), to have the light of the throne cast upon the past. What a mercy that it is so. We shall then pass from the bema with its searching light into the loved presence of the Lamb as His bride and wife forever.
BRIDAL ROBES
8. “It was given to her to be clothed in fine linen, bright (and) pure; for the fine linen is the righteous nesses of the saints.” The harlot was gorgeously arrayed, but her pomp, splendor, and ornaments were claimed as a matter of right. With the bride it is different; she is arrayed as a matter of grace. “It was given to her.” Undoubtedly there are rewards for service done, as Matthew 25:14-2314For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. 15And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. 16Then he that had received the five talents went and traded with the same, and made them other five talents. 17And likewise he that had received two, he also gained other two. 18But he that had received one went and digged in the earth, and hid his lord's money. 19After a long time the lord of those servants cometh, and reckoneth with them. 20And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. 21His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. 22He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. 23His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. (Matthew 25:14‑23) clearly show. “God is not unrighteous to forget your work and labor of love” (Heb. 6:1010For God is not unrighteous to forget your work and labor of love, which ye have showed toward his name, in that ye have ministered to the saints, and do minister. (Hebrews 6:10)). But it might be well for us to forget. He never will.
There is, however, another side to this question which should ever be borne in mind, namely, the sovereignty of God. His right it is to give or withhold. Many an eminent servant of God has made shipwreck of true life and service by neglect of the great balancing truth—God is sovereign.
The parable of the talents in Matthew 25 shows the grace of God in rewards; whilst the parable of the householder in Revelation 20 of the same Gospel is a demonstration of the sovereignty of God in giving to all alike, irrespective of toil or length of service.
The garment of pure linen in which the Vial angels are arrayed (Rev. 15:66And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. (Revelation 15:6)) expresses the righteous character of their mission, which is one of judgment. The fine linen, pure and lustrous, of the bride is her righteousness, or “righteous acts” (R.V.), done on earth. But she claims no merit, for these righteous acts were wrought by the power of the Holy Ghost in her. Later on we have the bride covered with the glory of God (Rev. 21:1111Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal; (Revelation 21:11)); here her own righteousness, not God’s, is in question. The gaudy colors in which the harlot is arrayed present a sharp contrast to the pure, white, and bright linen of the bride. Her garments bespeak her practical character. She can now enter on the enjoyment of eternal companionship and union of the closest nature (that of wife) with her husband, the Lamb. Her deeds on earth have been appraised at their true value in Heaven. She is arrayed in them, or in the expressive words of our text, “has made herself ready.” She passes from the bema to the marriage, and from thence to the kingdom.
GUESTS AT THE MARRIAGE SUPPER
9. “Write, Blessed are they who are called to the supper of the marriage of the Lamb.” The bride and guests are clearly distinguished. The former is, of course, in more immediate relation to the Lamb. The bride is wed; the guests sup.
The angel, addressing the Seer, says, “Write.” This command, frequently repeated during the progress of the visions, marks the importance and specialty of the communication. “Blessed” are those called to the supper. This is not said of the bride. Her blessing, which is that of the highest order and character, is expressed in the simple words, bride and wife. What unspeakable joy is conveyed in these terms! But the guests are pronounced blessed. Who are they? We answer, the friends of the Bridegroom. But as the friends of the Bridegroom they enjoy a higher and dearer character of blessedness than they would if merely the friends of the bride. John the Baptist expressly tells us that he is a friend of the Bridegroom (John 3:2929He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. (John 3:29)). The Baptist was martyred before the Church was formed, hence he comes in as perhaps the most honored of the guests at the marriage supper. Old Testament saints constitute the large company of called guests, each one being a friend of the Bridegroom, and rejoicing in His presence and voice. The apocalyptic martyrs are not raised till after the marriage, hence cannot be numbered amongst the guests. Angels may be spectators of the scene, but guests they cannot be. Angels are never spoken of in the way that these are. It is called a supper, perhaps in contrast to the subsequent supper of judgment (vs. 17). The former is in connection with the Lamb and His joy; the latter is in relation to God and the judgment He executes on the ungodly—administratively by the Lamb and His heavenly saints.
CERTAINTY
9. These divine communications, whether spoken by an angel or seen in vision by John, have attached to them all the weight and authority of God Himself. “These are the true words of God.” The basis of our faith is not conjecture, but the certainty that God has spoken. The truths thus divinely authenticated are those stated within the first nine verses of the chapter. Absolute certainty is of prime importance in these days when the dogmatism of belief in a divine revelation is considered to savor of a narrow and illiberal spirit. In old times God spake in the prophets; in New Testament times God has spoken in His Son (Heb. 1:1-21God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 2Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; (Hebrews 1:1‑2), R.V.). How blessed, therefore, to have the confirmation of these grand and heart-gladdening truths from God Himself!
ANGELS AND SAINTS FELLOW-BONDMEN
10. Evidently the Seer was overwhelmed by the exalted character of the communications vouchsafed to him; probably, too, the angel who appeared to him in vision was a too glorious object for mortal gaze. “He fell before his feet to worship him,” not “at his feet” as in the Authorized Version. But angels are jealous for the glory and rights of God. Homage may be rendered to a creature in superior position, but worship is the due of the Creator alone. The movement on the part of John was instantly checked, “See (thou do it) not.” To worship even the most exalted of God’s creatures is idolatry. Both angels and saints worship God and Christ, as this book abundantly testifies. On a second and subsequent occasion (Rev. 22:8, 98And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. 9Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. (Revelation 22:8‑9)) John was about to do so, and again prohibited by the angel.
10. “I am thy fellow-bondman. “The angel and the apostle were fellow-servants, rather bondmen. As a slave is bound for life to the service of his master, so angels and saints are bound to the everlasting service of the blessed God—His glad and willing slaves. All intelligent creatures really stand on this ground. In the case of angels the right is founded on their creation and place; in that of saints on the ground of purchase and redemption (1 Cor. 6:19-2019What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? 20For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God's. (1 Corinthians 6:19‑20)). Had the passage stopped with the angel’s declaration that he was a fellow-servant, or slave, with the apostle it might have been supposed that the highest in the Church could alone be so regarded. But angels who delight to serve are also fellow-bondmen with the brethren of John, who have, or keep, “the testimony of Jesus.” The testimony of Jesus in the Apocalypse is of a prophetic character, referring to His public assumption of governmental power to be displayed in the kingdom (see Rev. 1:22Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. (Revelation 1:2)). If this passage, which has needlessly perplexed students, were read in connection with Revelation 12:1717And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. (Revelation 12:17), where the same words occur, the difficulty would disappear. The godly remnant of Judah in the coming crisis “have the testimony of Jesus,” and surely we cannot fail, with the Psalter in our hands, to understand the character of that testimony, which in their circumstances is prophetic; they long, and sigh, and pray for the open and direct intervention of God on their behalf. The presence of the Messiah, His Advent for their deliverance, is the goal of hope. The direct address of the angel to John ends with the authoritative declaration, “Worship God,” a truth ever in season for Heaven and earth, for angels and men.
HEAVEN OPENED
INTRODUCTORY
REV. 19:11-2111And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. 12His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. 13And he was clothed with a vesture dipped in blood: and his name is called The Word of God. 14And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. 15And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. 16And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. 17And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God; 18That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great. 19And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. 20And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. 21And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. (Revelation 19:11‑21)
1-16. “And I saw the Heaven opened, and behold a white horse, and One sitting on it (called) Faithful and True, and He judges, and makes war in righteousness. And His eyes are a flame of fire, and upon His head many diadems, having a Name written, which no one knows but Himself. And (He is) clothed with a garment dipped in blood; and His Name is called the Word of God. And the armies which (are) in the Heaven followed Him upon white horses, clad in white, pure, fine linen. And out of His mouth goes a sharp sword, that with it He might smite the nations; and He shall rule them with an iron rod; and He treads the winepress of the fury of the wrath of God the Almighty. And He has upon His garment and upon His thigh a Name written, King of kings, and Lord of lords.” The remaining portion of the chapter to which we have given the general title, Heaven Opened, naturally divides into three parts: (1) the mighty Monarch and His victorious armies (vss. 11-16); (2) the call to the ravenous birds of prey to feed upon the slain, to partake of “the great supper of God” (vss. 17-18); (3) the complete overthrow and destruction of the opposing army, the leaders consigned alive to the lake of fire, and their followers slain (vss. 19-21).
The special scene before us (vss. 11-16) is one of surpassing interest. We have had many and varied displays of Christ, for the whole book is more or less about Him, while all for us “upon whom the ends of the ages are come” (1 Cor. 10:1111Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. (1 Corinthians 10:11), R.V.). But the present vision in its character and far-reaching results is second to none. It is unique. We have not here the Lamb enthroned as in Revelation 5, but the Warrior-King great in victorious, all-conquering power. Before Christ, as here described, the hosts of earth shall quail, and the stout hearts of the mighty stand appalled; but that sight of sights is a gladdening one to saints, for they know Him. The King and Judge is their everlasting Friend.
THE HEAVEN OPENED, AND A DOOR OPENED IN HEAVEN
11. “I saw the Heaven opened.” This book is full of heavenly action. The scenes in Heaven as witnessed by the Seer are numerous and diversified. Voices heard, songs sung, angels and glorified saints seen, elders and the living creatures bowed in worship, thrones, crowns, robes, harps, books, and more, tell of the happiness and ceaseless activity of Heaven’s inhabitants. Glimpses into Heaven we have had, but Heaven itself opened is a grand and overpowering sight. In the opening of the heavenly section of the book (Rev. 4) we read, “I saw, and behold, a door opened in Heaven.” How much greater the astonishment of the Seer as he beholds, of course, in vision Heaven itself opened, not simply an opened door for admission. This action is in keeping with the magnificent pageant—the triumphal procession out of Heaven. A door opened in Heaven was for the Seer to pass in. Heaven opened was for the heavenly armies to pass out. Four times do we read in the New Testament of the heavens being opened (Matt. 3:1616And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: (Matthew 3:16); John 1:5151And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man. (John 1:51); Acts 7:5656And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. (Acts 7:56); Rev. 19:1111And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. (Revelation 19:11)), and on each occasion in connection with Christ. Two of these instances are past, two are future. His moral glory in humiliation called for it. His manifested glory above demands it. The holy Jerusalem is seen in a subsequent vision descending out of Heaven (Rev. 21:99And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb's wife. (Revelation 21:9)), but it is not said Heaven is then opened for egress; it is opened once, and that is enough.
DESCRIPTION OF THE CONQUEROR AND HIS VICTORIOUS ARMY
11. The first part of the description beheld by the Seer was “a white horse,” the symbol of victorious power. The horseman who guides and controls bears the mystic name of “Faithful and True.” Others may in measure be characterized by these qualities, but Christ alone can be so designated without qualification. He is in His Person and ways the perfect embodiment of these attributes. Faithful in the performance of every promise and every threat, while every word and act bears the stamp of absolute truth.
11. “He judges and makes war in righteousness.” He comes to settle the destinies of the world for a thousand years. He is not only the mighty Warrior, but He judges the world as well as conquers it. God “hath appointed a day in which He will judge the world in righteousness by that Man Whom He hath ordained; whereof He hath given assurance unto all men in that He hath raised Him from the dead” (Acts 17:3131Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. (Acts 17:31)). The appointed day is about to dawn, and the ordained Man is before us as the Commander of the hosts of Heaven. This is no iniquitous war; it is not one undertaken for love of conquest, nor for enlargement of territory. The judging is named before the warring, because all is done intelligently. The war and its issues are wisely directed. Righteousness is characteristic of Him as Judge and as Warrior.
12. “His eyes are a flame of fire.” In Revelation 1:1414His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; (Revelation 1:14) and 2:18, of Christ it is said His eyes are “as a flame of fire,” but here the “as” of comparison is omitted (R.V. and other authorities). “His eyes are a flame of fire”; that is the divine omniscience which observes all and searches out every hidden evil, and the piercing judgments which He executes are characteristic attributes of Him in the earlier notices, whereas in our text they are in exercise. The action is here more intense.
12. “Upon His head many diadems.” Crowns and diadems are distinguished. The saints in Heaven have crowns (Rev. 4:4,104And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold. (Revelation 4:4)
10The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, (Revelation 4:10)), the expression of their royal dignity, but on the head of Christ rest diadems, denoting His absolute and supreme authority. The dragon has on his seven heads diadems (Rev. 12:33And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. (Revelation 12:3)), and the Beast has diadems on his ten horns (Rev. 13:11And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. (Revelation 13:1)). Thus both the dragon and the Beast affect supreme authority. There is but One Who can be entrusted with the exercise of absolute authority and dominion, and He is the Son of Man (Psa. 8). Seven diadems on the dragon, and ten on the Beast; but “many” upon the head of the conqueror Christ denote that every form and kind of government is vested in Him. The Authorized Version fails to distinguish between the symbols “crown” and “diadem”; the Revised Version, however, supplies the omission.
12. “Having a Name written which no one knows but Himself.” There are certain divine names as God, Jehovah, Jesus, Christ, Lord, and so forth, which severally express the divine Being in a certain relation to His creatures. But here is a name not revealed. There is that in Christ—ever was and ever will be—which no name can express. The Son in the fullness of His divine nature can alone be known by the Father (Matt. 11:2727All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. (Matthew 11:27)). Christ ever carries in Himself the knowledge of who and what He was and is.
13. “Clothed with a garment dipped in blood.” This striking and impressive figure proclaims His vengeance in judicial dealing with the opposing hosts of apostate Europe who have come out to do battle with the Lamb. In Isaiah 63:1-41Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. 2Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat? 3I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment. 4For the day of vengeance is in mine heart, and the year of my redeemed is come. (Isaiah 63:1‑4) we witness the triumphant return from the land of Edom, and from its capital city Bozrah, of the Lord with vengeance in His heart and His garments and vesture stained with the blood of His enemies, but here His garment dipped in blood is witnessed ere He enters on the conflict, a sure token that righteous vengeance shall be meted out to the full upon the gathered hosts under their two great chiefs, the Beast and the False Prophet.
13. “His Name is called the Word of God.” Of the eight sacred writers of the New Testament, John is the only one who applies this title to Christ, As the Word He represents and expresses God in His Being, character, and works. He is “The Word of Life” (1 John 1:11That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; (1 John 1:1)), as being in His Person and ways its living embodiment. He is termed “The Word of God,” as perfectly expressing Him in judgment. As the WORD He has personal, independent, eternal existence (John 1:1-21In the beginning was the Word, and the Word was with God, and the Word was God. 2The same was in the beginning with God. (John 1:1‑2)); and as the WORD He is the maker of all things (vs. 3). He is the Revealer of God, the ONE Who makes Him known. Our words ought to be the exact expression of what we are; the words of Christ were the absolute expression of what He ever is (John 8:2525Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning. (John 8:25)). As the WORD He reveals God in His essential nature as light and love, and as the “only begotten Son.” He declares the Father. The first without the second would have left a huge blank, for the heart craves for a known and enjoyed relationship. God is our Father.
The title here used of Christ has peculiar significance in this connection. It is God Who is here seen roused to action. His very nature demands the judgment of those who on earth madly attempt to thwart His purpose to set His Son as King on Mount Zion and put into His hands earth’s government. Christ, “The Word of God,” is the absolute expression of God in the scene of judgment about to take place.
THE TRIUMPHANT ARMIES
14. “The armies” in Heaven follow their renowned Leader on “white horses,” for His victory is their victory, and His triumph their triumph. These armies represent the heavenly saints, those of Old Testament times and those comprising the bride. Each one is arrayed in robes which bespeak personal righteousness, which tell of personal struggle here in doing right, in maintaining the rights of God in the midst of a scene of contrariety and opposition to God and Christ. The clothing of the bride (vs. 8) is the clothing of each of the militant hosts (vs. 14). The armies in Heaven which triumphantly follow Christ and swell His train are not angels, but saints. What a military spectacle is here presented! These armies of saints in Heaven follow their Captain. He goes first, and heads the triumphing hosts. We have here the fulfillment of Enoch’s prophecy uttered more than five thousand years ago, but alone recorded in Jude ‘s epistle, “Behold, the Lord cometh with ten thousands of His saints” (vs. 14). Zechariah (Zech. 14:55And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the Lord my God shall come, and all the saints with thee. (Zechariah 14:5)) writes of the same Coming, but to deal with the powers opposed to the Jews, whereas the apocalyptic scripture reveals as the first object of judgment the nations opposed to the Lamb. Angels, too, follow in the train and swell the triumph of the Lord (Matt. 16:27; 25:3127For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. (Matthew 16:27)
31When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: (Matthew 25:31); Heb. 1:66And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him. (Hebrews 1:6)). Triumphant power (white horses) is put forth on the day when the wrath of the Lamb is so awfully expressed. The statement of the armies in Heaven following Christ in His career of righteous war is an interruption to the general description of Christ which is now resumed. The war itself is merely mentioned (vs. 19), but the personal description of the great Captain of our salvation is lengthily dwelt upon. We delight to hear Him well and much spoken of.
CHRIST IN JUDICIAL ACTION
15. Next we hear of the only offensive weapon amongst the militant, heavenly hosts, “a sharp sword.” The armies have no weapons, they need them not, for the battle is the Lord’s. “Out of His mouth goes a sharp sword, that with it He might smite the nations.” The reference is to Isaiah 11:44But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. (Isaiah 11:4). He speaks as He did in the garden when His enemies fell to the ground (John 18:5-65They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them. 6As soon then as he had said unto them, I am he, they went backward, and fell to the ground. (John 18:5‑6)). His Word at once smites and slays. The power is irresistible. No carnal weapon is in question, but a destructive power more terrible in its effects than any weapon forged by human skill-the spoken Word of the Lord.
15. “He shall rule them with an iron rod.” The second Psalm is evidently before the writer in this glorious description of almighty power. The stern and inflexible rule exercised over the rebellious nations is intimated in the firm unyielding rod of iron. “He shall rule,” that is, govern (Rev. 12:55And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. (Revelation 12:5)). Our association with Him in His government of the world (Psa. 149:6-96Let the high praises of God be in their mouth, and a twoedged sword in their hand; 7To execute vengeance upon the heathen, and punishments upon the people; 8To bind their kings with chains, and their nobles with fetters of iron; 9To execute upon them the judgment written: this honor have all his saints. Praise ye the Lord. (Psalm 149:6‑9)), and judgment of His foes, in no wise clashes with the truth in our text, “He shall rule them with an iron rod.” It is His work, and He is invested with plenitude of power to do it. The determined will of the nations must be broken and their power shivered to atoms.
15. “He treads the winepress of the fury of the wrath of God the Almighty.” This is not the figure of the harvest in which the good is separated from the bad, but the vintage which is unsparing vengeance on evil, on religious evil developed into apostasy (Rev. 14:17-2017And another angel came out of the temple which is in heaven, he also having a sharp sickle. 18And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. 19And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God. 20And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs. (Revelation 14:17‑20)). There are three symbols of judgment in verse 15 of our chapter. (1) A sharp sword for immediate, judicial punishment, probably death. (2) A rod of iron for righteous, inflexible government. (3) The winepress of wrath for the guiltiest of all. This latter is the expression of “extremist wrath.” The Almighty God is roused. “Vengeance is Mine,” saith the Lord. Again, the personal pronoun marks off the judgment as the work of the Lord alone. “I have trodden the winepress alone; and of the peoples there was none with Me” (Isa. 63: 3).
16. This lengthened description closes with a grand assertion of His glory, “He has upon His garment and upon His thigh a Name written, King of kings, and Lord of lords.” His garment, His outward character and ways as beheld by others, bears the title expressive of universal dominion. Instead of the sword on the thigh (Psa. 45:33Gird thy sword upon thy thigh, O most mighty, with thy glory and thy majesty. (Psalm 45:3)), the Name here mentioned is written on it. The sword is in His mouth; the Name on the thigh. There one would naturally look for the sword, instead of which they read the pre-eminent dignity of Christ as Monarch of all who reign; and Lord of all lesser ruling authorities In Revelation 17:1414These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. (Revelation 17:14) the same titles are applied to the Lord; there, however, stated in inverse order, “Lord of lords” preceding “King of kings.” No pen can do justice in the attempt to set forth the glorious Personage of these verses. In the interpretation of symbol and literal statement care is needed, but there is no real difficulty. Seize upon the circumstance, the occasion, and the reason of war; that actual peoples on earth are found in open, daring, armed rebellion against the authority of God, whether exercised morally or governmentally; further, that the nations on earth and the saints issuing from Heaven are literal armies, and in purpose, aims, and projects opposed. The foregoing considerations may help one out of the vague and uncertain into what is real and about to happen, and in which we all shall have our part.
THE GREAT SUPPER OF GOD
17-18. We have had the joyous marriage supper of the Lamb; here we have the great supper of God. The epithet great is attached to the supper (R.V.), not to God (A.V.).
17. “I saw an angel standing in the sun.” He stands in the very center, so to speak, of governmental authority. He stands where he can be seen by all, and from whence he can survey the whole scene of conflict. The supper to which he invites the ravenous birds of prey comes after the battle. But the birds are summoned in vision before the fight. The great supper is of the dead. Kings, captains, mighty men, horses and their riders, free and bond, small and great, lie in the silence of death, their bodies a prey to the fowls of Heaven. They have been slain by the one sharp sword in the heavenly army. Christ speaks, and at once judgment overtakes the gathered opposing hosts. We would again repeat this is a true and most awful literal scene. The issue of the war is anticipated, and its result disclosed. These slain rise again to meet once more their Lord, not on the horse of victorious conquering power, but on the throne where condemnation immediately follows judgment (Rev. 20:11-1511And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. 12And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. 13And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. 14And death and hell were cast into the lake of fire. This is the second death. 15And whosoever was not found written in the book of life was cast into the lake of fire. (Revelation 20:11‑15)). Their resurrection takes place one thousand years after their punishment on earth.
18. Five times do we read of “flesh” as the food of the fowls of Heaven. Ah, what a humiliating end to the pride, pomp, strength, and chivalry of Europe! The vulture, eagle, and other birds of prey feeding upon the great and mighty whose very names may be enshrined in the pages of the history of this time (compare with Ezek. 39:4,17-204Thou shalt fall upon the mountains of Israel, thou, and all thy bands, and the people that is with thee: I will give thee unto the ravenous birds of every sort, and to the beasts of the field to be devoured. (Ezekiel 39:4)
17And, thou son of man, thus saith the Lord God; Speak unto every feathered fowl, and to every beast of the field, Assemble yourselves, and come; gather yourselves on every side to my sacrifice that I do sacrifice for you, even a great sacrifice upon the mountains of Israel, that ye may eat flesh, and drink blood. 18Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bullocks, all of them fatlings of Bashan. 19And ye shall eat fat till ye be full, and drink blood till ye be drunken, of my sacrifice which I have sacrificed for you. 20Thus ye shall be filled at my table with horses and chariots, with mighty men, and with all men of war, saith the Lord God. (Ezekiel 39:17‑20)). “All the birds were filled with their flesh” (vs. 21), gorged to repletion. How awful the slaughter! How immense the number of the slain!
TOTAL OVERTHROW OF THE BEAST AND CONFEDERATE KINGS AND ARMIES
19-21. “And I saw the Beast, and the kings of the earth, and their armies gathered together to make war against Him that sat upon the horse, and against His army. And the Beast was taken, and the False Prophet that (was) with him, who wrought the signs before him by which he deceived them that received the mark of the Beast, and those that worshipped his image. Alive were both cast into the lake of fire which burns with brimstone. And the rest were slain with the sword of Him that sat upon the horse, which goes out of His mouth: and all the birds were filled with their flesh.” We are now about to witness the most gigantic confederation of kings and peoples ever beheld. The Beast is first named as being the center and soul of the movement. All the material strength and resources of the mighty revived empire are embraced in the term the Beast. Then we have mentioned “the kings of the earth,” the very kings who wailed over the destruction of Babylon. The political and social authorities of Christendom combine with the Beast in this insensate war.
Next, “their armies,” that is, the armies of the Beast and of the kings.
All are “gathered together.” It may be supposed that this almost universal assemblage of powers is effected by human agency. But no Caesar or Napoleon could bring about such a vast combination, and for such a purpose as we have here. Satan is behind the movement. In Revelation 16:13-14,1613And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. 14For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. (Revelation 16:13‑14)
16And he gathered them together into a place called in the Hebrew tongue Armageddon. (Revelation 16:16) we have the veil lifted and the true character of it exposed. Three unclean spirits, satanic in source and character, endowed with miraculous power, “go forth unto the kings of the earth, and of the whole world to gather them to the battle (war) of that great day of God Almighty.” The gathering place is also named, Armageddon (Rev. 16:1616And he gathered them together into a place called in the Hebrew tongue Armageddon. (Revelation 16:16)).
After a statement of the forces in opposition by whom they were gathered, and where they were gathered to, we are next directed to the plainly-stated but startling fact that the hosts of earth are assembled “to make war against Him that sat upon the horse, and against His army.” Can history furnish a parallel to this? The nations of Europe, and even of a wider area, enlightened and christianized, so deluded by Satan that they dare to enter the lists with “The King of kings and Lord of lords!” What madness What folly! The sovereignty of the earth is really the question of that day, and is decided once and forever by the impending battle. Their hatred is expressed against the Rider upon the white horse, the Lamb and King, the former title sarcificial, the latter regal; for whether as the Lamb slain or the King to reign, Christendom hates Him. Then comes the opposition to those who are His. They make war also “against His army.” We have here the contrast between “their armies” and “His army,” consisting of called, chosen, and faithful followers. One army as having but one mind and purpose with their renowned Leader. No details are furnished, for actual conflict there could not be. The result alone is disclosed; the awful slaughter had been already anticipated (vss. 17-18).
20. “And the Beast was taken.” The personal chief of the empire gave to it his character. The empire and its ruling head were really to all intents and purposes one. They can, of course, be distinguished as in Daniel 7, but here, and elsewhere in the Apocalypse, the Beast and its last great imperial chief are so vitally connected that the former perishes in the everlasting ruin of its head. The Beast is cast alive into the lake of fire—a man, of course, yet spoken of as “the Beast “—the usual designation of the empire.
20. “And the False Prophet that was with him.” This is the Antichrist, the embodiment of religious apostasy. His fellow, the Beast, is the distinguished Gentile chief on whom Satan conferred almost boundless political authority. Three times is the title “the False Prophet” used of the Antichrist as descriptive of his seductive teachings in Judea and in Christendom generally.” “Was with him,” that is, the Beast, intimates that they were acting together. The Beast supplied the strength, the False Prophet the counsel. The latter is by far the more energetic of the two.
20. “Who wrought the signs before him” (that is, the Beast) by which he deceived them that received the mark of the Beast, and those that worship his image. He deceived them by the miraculous signs he wrought, his grand effort being to get world-wide worship for the Beast, his superior in temporal power, although his inferior in craft and malignant satanic influence. The diabolic work of the “False Prophet,” that which had been his special work as the coadjutor of the Beast, is the main subject of Revelation 13:11-1711And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. 12And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. 13And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, 14And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. 15And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. 16And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: 17And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. (Revelation 13:11‑17), there entitled “another Beast,” here “the False Prophet,” but one and the same person.
AN ETERNAL DOOM
20. “Alive were both cast into the lake of fire which burns with brimstone.” Who can paint in words the horror of such a doom? Literally, actually this is the predetermined punishment of two individuals, one a Jew and the other a Gentile, and perhaps both on the earth at this moment! These two men are not killed, as their deluded followers are. Physical death in their own persons they will never know, but grasped by the hand of Omnipotence, seized red-handed in their crimes, they are at once cast into the lake of fire—a collection of agonies unutterable. They do not proceed, nor are driven onward to their fearful doom, but are cast alive into it, as you would throw aside that which is worthless. A thousand years afterward Satan joins them in the same awful place, as the next chapter unfolds. The lake of fire is never at rest. Fire and brimstone denote unspeakable torment (Isa. 30:3333For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the Lord, like a stream of brimstone, doth kindle it. (Isaiah 30:33)). The lake, not of water, but of fire, is the eternal place of punishment for the devil and for lost men and fallen angels. It is a place, and not a condition. And is it not significant that the phrase, which has rightly become crystallized in our minds from earliest years as the expression of all that is dark and agonizing, should be mentioned here for the first time? Perhaps the first inhabitants of the lake may be those two men.
21. “The rest were slain with the sword of Him that sat upon the horse, which goes out of His mouth.” The pride and armies of Europe lie in the silence of death, killed, but not by a literal sword. The angry voice of the King of kings shall strike through the serried ranks, suddenly depriving them of their two great chiefs; then death on the spot, the awful portion of the apostate and rebellious host. It is a terrible story briefly told. Enoch and Elijah were taken up to Heaven without seeing death; the Beast and False Prophet (their names withheld) are cast into the lake of fire without dying. So awful is the slaughter that the fowls of Heaven are filled with the flesh of the dead. The ultimate destiny of the worshippers and adherents of the Beast is unfolded in Revelation 14:9-11; 20:11-159And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, 10The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: 11And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. (Revelation 14:9‑11)
11And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. 12And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. 13And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. 14And death and hell were cast into the lake of fire. This is the second death. 15And whosoever was not found written in the book of life was cast into the lake of fire. (Revelation 20:11‑15).