Bible Commentaries

After these things (μετα ταυτα — meta tauta). Often when a turn comes in this book. But Beckwith is probably correct in seeing in Revelation 19:1-5 the climax of chapter Rev 18. This first voice (Revelation 19:1, Revelation 19:2) ως πωνην μεγαλην ουχλου πολλου — hōs phōnēn megalēn ouchlou pollou (as it were great voice of much multitude) is probably the response of the angelic host (Revelation 5:11; Hebrews 12:22). There is responsive singing (grand chorus) as in chapters Revelation 4:1-11; Revelation 5:1-14.

Saying (λεγοντων — legontōn). Present active participle of λεγω — legō genitive plural, though οχλου — ochlou is genitive singular (collective substantive, agreement in sense).

Hallelujah (Αλληλουια — Allēlouia). Transliteration of the Hebrew seen often in the Psalms (lxx) and in 3 Macc. 7:13, in N.T. only in Revelation 19:1, Revelation 19:3, Revelation 19:4, Revelation 19:6. It means, “Praise ye the Lord.” Fifteen of the Psalms begin or end with this word. The Great Hallel (a title for Psalm 104-109) is sung chiefly at the feasts of the passover and tabernacles. This psalm of praise uses language already in Revelation 12:10.

For (οτι — hoti). Because. The reason for God‘s judgments is given in Revelation 15:3; Revelation 16:7. The doom of Babylon seen in Revelation 14:7 is now realized.

For (οτι — hoti). Second use of οτι — hoti explaining the first.

He hath judged (εκρινεν — ekrinen). First aorist (prophetic and climacteric, effective) active indicative of κρινω — krinō (ητις — hētis). The very one which.

Did corrupt (επτειρεν — ephtheiren). This is the terrible fact. First aorist active indicative of πτειρω — phtheirō Cf. Revelation 11:18; Revelation 14:8; Revelation 17:2; Revelation 18:3.

And he hath avenged (και εχεδικησεν — kai exedikēsen). God has exacted vengeance for the blood of his servants from (εκ — ek) her. Prophetic aorist again of εκδικεω — ekdikeō with accusative and εκ — ek with ablative as in Revelation 6:10.

A second time (δευτερον — deuteron). Adverbial accusative, a heavenly encore.

They say (ειρηκαν — eirēkan). Perfect active indicative of ειπον — eipon “They have said,” not an “aoristic” perfect for “they say,” but vivid dramatic perfect as in Revelation 5:7 and the form in αν — ̇an instead of ασιν — ̇asin as in Revelation 18:3; Revelation 21:6.

Goeth up (αναβαινει — anabainei). Linear present active indicative of αναβαινω — anabainō “keeps on going up,” “a last touch to the description already given (Revelation 18:21.) of Babylon‘s utter collapse” (Swete). The smoke of the city‘s ruin (Revelation 14:11; Revelation 18:8., and Revelation 18:18) instead of incense (Revelation 8:4). Cf. Isaiah 34:9.

Fell down and worshipped God (επεσαν και προσεκυνησαν τωι τεωι — epesan kai prosekunēsan tōi theōi). Precisely as in Revelation 7:11, which see. The twenty-four elders and the four living creatures take up the antiphonal chorus of the angels.

A voice from the throne (πωνη απο του τρονου — phōnē apo tou thronou). Not the voice of God, nor of the Lamb, nor εκ του ναου — ek tou naou (Revelation 16:17), but from an angel of the Presence. This angel summons all the servants of God to join in the antiphonal praise to God.

Give praise to our God (αινειτε τωι τεωι ημων — aineite tōi theōi hēmōn). Present active imperative of αινεω — aineō old verb, with the accusative elsewhere in N.T., but here with the dative as occasionally in the lxx (1 Chron 16:36, etc.).

As it were the voice (ως πωνην — hōs phōnēn). Used here three times, as once in Revelation 19:1: once of a second great multitude (οχλου πολλου — ochlou pollou), not of angels as in Revelation 19:1, but the innumerable multitude of the redeemed of Revelation 7:9; then “of many waters” (υδατων πολλων — hudatōn pollōn) as in Revelation 1:15; Revelation 14:2 like “the roar of a cataract” (Swete); and once more “the voice of mighty thunders” (βροντων ισχυρων — brontōn ischurōn) as in Revelation 6:1; Revelation 10:3.

Saying (λεγοντων — legontōn). The best attested reading, genitive plural of λεγω — legō agreeing with οχλου — ochlou (genitive singular), for roll of the waters and the roar of the thunders were not articulate. Some MSS. have λεγοντες — legontes (nominative plural) referring also to οχλου — ochlou though nominative instead of genitive. The fourth “Hallelujah” comes from this vast multitude.

The Lord our God, the Almighty (Κυριοσ ο τεοσ ο παντοκρατωρ — Kuriosεβασιλευσεν — ho theosβασιλευω — ho pantokratōr). For this designation of God see also Revelation 1:8; Revelation 4:8; Revelation 11:17; Revelation 15:3; Revelation 16:7, Revelation 16:14; Revelation 19:15; Revelation 21:22. Cf. deus et dominus noster used of the Roman emperor.

Reigneth (ebasileusen). First aorist active of basileuō Probably ingressive prophetic aorist, “God became king” in fulness of power on earth with the fall of the world power.

Let us rejoice and be exceeding glad (χαιρωμεν και αγαλλιωμεν — chairōmen kai agalliōmen). Present active subjunctive (volitive) of χαιρω — chairō and αγαλλιαω — agalliaō (elsewhere in N.T. in the middle except Luke 1:47; 1 Peter 1:8). For both verbs together see Matthew 5:12.

Let us give (δωμεν — dōmen). Second aorist active subjunctive of διδωμι — didōmi but A reads δωσομεν — dōsomen (future active) and P δωσωμεν — dōsōmen If the future indicative is read, the tone is changed from exhortation to declaration (we shall give glory unto him).

The marriage of the Lamb (ο γαμος του αρνιου — ho gamos tou arniou). In the O.T. God is the Bridegroom of Israel (Hosea 2:16; Isaiah 54:6; Ezekiel 16:7.). In the N.T. Christ is the Bridegroom of the Kingdom (the universal spiritual church as seen by Paul, 2 Corinthians 11:2; Ephesians 5:25., and by John in Revelation 3:20; Revelation 19:7, Revelation 19:9; Revelation 21:2, Revelation 21:9; Revelation 22:17. In the Gospels Christ appears as the Bridegroom (Mark 2:19.; Matthew 9:15; Luke 5:34.; John 3:29). The figure of γαμος — gamos occurs in Matthew 22:2-14. Three metaphors of women appear in the Apocalypse (the Mother in chapter Rev 12, the Harlot in Rev 17-19, and the Bride of Christ here to the end). “The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy” (Swete).

Is come (ηλτεν — ēlthen). Prophetic aorist, come at last.

Made herself ready (ητοιμασεν εαυτην — hētoimasen heautēn). First aorist active indicative of ετοιμαζω — hetoimazō and the reflexive pronoun. See Revelation 22:2 for ητοιμασμενην ως νυμπην — hētoimasmenēn hōs numphēn (prepared as a bride). There is something for her to do (1 John 3:3; Judges 1:21; 2 Corinthians 7:1), but the chief preparation is the act of Christ (Ephesians 5:25.).

That she should array herself (ινα περιβαληται — hina peribalētai). Sub-final object clause subject of εδοτη — edothē (was given to her) with ινα — hina and the second aorist middle (direct) of περιβαλλω — periballō to fling around. This bridal dress is a gift from Christ. This form, εδοτη — edothē (it was given), occurs some 20 times in this book.

In fine linen, bright and pure (βυσσινον λαμπρον καταρον — bussinon lampron katharon). See Revelation 19:14 for the same raiment on those accompanying “The Word of God” and for the seven angels in Revelation 15:6. See by contrast the garments of the harlot (Revelation 17:4; Revelation 18:16). For βυσσινον — bussinon see Revelation 18:16.

The righteous acts of the saints (τα δικαιωματα των αγιων — ta dikaiōmata tōn hagiōn). This is the explanation (γαρ — gar) of the bridal dress and explains why there is work for the Bride as well as for Christ (Philemon 2:12.). See Revelation 15:4 for δικαιωμα — dikaiōma (also Romans 5:18).

Write (Γραπσον — Grapson). First aorist active imperative of γραπω — graphō as in Revelation 1:11; Revelation 14:13. The speaker may be the angel guide of Revelation 17:1.

It is another beatitude (μακαριοι — makarioi Blessed) like that in Revelation 14:13 (fourth of the seven in the book).

They which are bidden (οι κεκλημενοι — hoi keklēmenoi). Articular perfect passive participle of καλεω — kaleō like Matthew 22:3; Luke 14:17. Cf. Revelation 17:14. This beatitude reminds us of that in Luke 14:15. (Cf. Matthew 8:11; Matthew 26:29.)

These are true words of God (ουτοι οι λογοι αλητινοι του τεου εισιν — Houtoi hoi logoi alēthinoi tou theou eisin). Undoubtedly, but one should bear in mind that apocalyptic symbolism “has its own methods and laws of interpretation, and by these the student must be guided” (Swete).

To worship him (προσκυνησαι αυτωι — proskunēsai autōi). First aorist active infinitive of purpose. John either felt that the angel represented God or he was beside himself with excitement over the glorious consummation. He was tempted to worship an angel (Colossians 2:18).

See thou do it not (ορα μη — hora mē). Repeated in Revelation 22:9. Here there is no verb after μη — mē (ellipse of ποιησηις τουτο — poiēsēis touto) as in Mark 1:44; 1 Thessalonians 5:15), the aorist subjunctive of negative purpose with μη — mē after ορα — hora (present active imperative of οραω — horaō), a common enough idiom.

Fellow-servant (συνδουλος — sundoulos). The angel refuses worship from John on this ground. All Christians are συνδουλοι — sundouloi (fellow-servants) as Christ taught (Matthew 18:28.; Matthew 24:49) and as Paul (Colossians 1:7; Colossians 4:7) and John (Revelation 6:11) taught. Angels are God‘s servants also (Hebrews 1:4-14). For “the testimony of Jesus” see Revelation 1:2, Revelation 1:9; Revelation 6:9; Revelation 12:17; Revelation 22:4.

Worship God (τωι τεωι προσκυνησον — tōi theōi proskunēson). And Christ, who is the Son of God (Revelation 5:13.).

The spirit of prophecy (το πνευμα της προπητειας — to pneuma tēs prophēteias). Explanatory use of γαρ — gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9.

The heaven opened (τον ουρανον ηνεωιγμενον — ton ouranon ēneōigmenon). Perfect passive participle (triple reduplication) of ανοιγω — anoigō Accusative case after ειδον — eidon So Ezekiel (Ezekiel 1:1) begins his prophecy. See also the baptism of Jesus (Matthew 3:16; Luke 3:21, but σχιζομενους — schizomenous in Mark 1:10). Jesus predicted the opened heavens to Nathanael (John 1:51). In Revelation 4:1 a door is opened in heaven, the sanctuary is opened (Revelation 11:19; Revelation 15:5), angels come out of heaven (Revelation 10:1; Revelation 14:17; Revelation 18:1), and sounds come from heaven (Revelation 19:1).

Behold, a white horse (ιδου ιππος λευκος — idou hippos leukos). Nominative case because of ιδου — idou not ειδον — eidon Cf. Revelation 6:2 for ιππος λευκος — hippos leukos The emblem of victory in both cases, but the riders are very different. Here it is the Messiah who is the Warrior, as is made plain by “Faithful and True” (πιστος και αλητινος — pistos kai alēthinos), epithets already applied to Christ (Revelation 1:5; Revelation 3:7, Revelation 3:14). Cf. also Revelation 22:6.

In righteousness he doth judge and make war (εν δικαιοσυνηι κρινει και πολεμει — en dikaiosunēi krinei kai polemei). See Isaiah 11:3. The Messiah is both Judge and Warrior, but he does both in righteousness (Revelation 15:3; Revelation 16:5, Revelation 16:7; Revelation 19:2). He passes judgment on the beast (antichrist) and makes war on him. Satan had offered Christ a victory of compromise which was rejected.

A flame of fire (πλοχ πυρος — phlox puros). As in the opening vision of Christ in Revelation 1:14 (Revelation 2:18).

Many diadems (διαδηματα πολλα — diadēmata polla). A new feature, but the dragon has a diadem on each of his seven heads (Revelation 12:3) and the first beast one upon each of his ten horns (Revelation 13:1). So the victorious Messiah will wear many royal diadems and not mere crowns, because he is King of kings (Revelation 19:16).

And he hath (και εχων — kai echōn). Nominative active present participle of εχω — echō either used absolutely as an independent verb (like indicative) or in an anacoluthon, though αυτου — autou (his) is genitive.

A name written (ονομα γεγραμμενον — onoma gegrammenon). Perfect passive participle of γραπω — graphō as in Revelation 2:17 (cf. Revelation 3:12).

But he himself (ει μη αυτος — ei mē autos). “Except himself” (common ellipsis of the verb after ει μη — ei mē “if not”). See Revelation 2:17; Revelation 3:12 for the new name there described. See Revelation 14:1 for the name of Christ on the forehead of the 144,000, and Revelation 17:5 for the name on the forehead of the harlot. This word here supplements what Jesus says in Matthew 11:27.

Arrayed (περιβεβλημενος — peribeblēmenos). Perfect passive participle of περιβαλλω — periballō to clothe, often in this book.

In a garment (ιματιον — himation). Accusative case after the passive participle περιβεβλημενος — peribeblēmenos (ρεραντισμενον — rerantismenon). Perfect passive participle of ραντιζω — rantizō in the predicate accusative case agreeing with ιματιον — himation A Q here read βεβαμμενον — bebammenon (perfect passive participle of βαπτω — baptō to dip). Probably ρεραντισμενον — rerantismenon (sprinkled) is correct, because the picture comes from Isaiah 63:3, where Aquila and Symmachus use ραντιζω — rantizō The use of βεβαμμενον — bebammenon (dipped) is a bolder figure and Charles considers it correct. In either case it is the blood of Christ‘s enemies with which his raiment (ιματιον — himation perhaps a χλαμυς — chlamus Matthew 27:28, Matthew 27:31) is sprinkled or dipped as the case may be, not his own blood on Calvary (Revelation 1:5; Revelation 5:9; Revelation 7:14; Revelation 12:11), but proleptically and prophetically the blood of Christ‘s enemies. αιματι — Haimati can be either locative case with βεβαμμενον — bebammenon (dipped in blood) or instrumental with ρεραντισμενον — rerantismenon (sprinkled with blood).

The Word of God (ο Λογος του τεου — ho Logos tou theou). Some scholars hold this addition inconsistent with Revelation 19:12, but it may be merely the explanation of the secret name or still another name besides that known only to himself. The personal use of the Logos applied to Christ occurs only in the Johannine writings unless that is the idea in Hebrews 4:12. In John 1:1, John 1:14 it is merely ο Λογος — ho Logos (the Word), in 1 John 1:1 ο Λογος της ζωης — ho Logos tēs zōēs (the Word of Life), while here it is ο Λογος του τεου — ho Logos tou theou (the Word of God), one of the strongest arguments for identity of authorship. The idiom here is one common in Luke and Paul for the teaching of Christ (Luke 5:1; Luke 8:11, etc.; 1 Corinthians 14:36; 2 Corinthians 2:17, etc.). Jesus is himself the final and perfect revelation of God to men (Hebrews 1:1.).

The armies which are in heaven (τα στρατευματα τα εν τωι ουρανωι — ta strateumata ta en tōi ouranōi). See Revelation 12:7 for Michael and angels warring with the dragon, and also Matthew 26:53 for the angels at Christ‘s call, not to say Hebrews 1:6., Hebrews 1:14; Matthew 13:41; and Revelation 5:11.

Followed (ηκολουτει — ēkolouthei). Imperfect active and singular (στρατευματα — strateumata neuter plural) of ακολουτεω — akoloutheō graphic picture of the celestial Warrior with his angelic hosts “upon white horses” (επ ιπποις λευκοις — eph' hippois leukois) like the Leader and, like him “clothed in fine linen white and pure” (ενδεδυμενοι βυσσινον λευκον καταρον — endedumenoi bussinon leukon katharon) like the Leader again (Revelation 19:8). Note ενδεδυμενοι — endedumenoi here as in Revelation 1:13; Revelation 15:6.

A sharp sword (ρομπαια οχεια — romphaia oxeia). As in Revelation 1:16; Revelation 2:12, Revelation 2:15.

That he should smite (ινα παταχηι — hina pataxēi). Purpose clause with ινα — hina and the first aorist active subjunctive of πατασσω — patassō old verb already in Revelation 11:6 and like Isaiah 11:4, a figure here for forensic and judicial condemnation.

And he shall rule them (και αυτος ποιμανει — kai autos poimanei). Emphatic use of αυτος — autos twice (he himself). Future active of ποιμαινω — poimainō to shepherd as in Revelation 2:27; Revelation 12:5 “with a rod of iron” (εν ραβδωι σιδηραι — en rabdōi sidērāi) as there. See 1 Peter 2:25; Hebrews 13:20 for Christ as Shepherd.

And he treadeth (και αυτος πατει — kai autos patei). Change to present tense of πατεω — pateō to tread (here transitive), with solemn repetition of και αυτος — kai autos winepress of the fierceness of the wrath of Almighty God (την ληνον του οινου του τυμου της οργης του τεου του παντοκρατορος — tēn lēnon tou oinou tou thumou tēs orgēs tou theou tou pantokratoros). Literally, “the winepress of the wine of the wrath of the anger of God the Almighty” (four genitives dependent on one another and on ληνον — lēnon). These images are here combined from Revelation 14:8, Revelation 14:10, Revelation 14:19.; Revelation 16:19. The fact is already in Revelation 19:13 after Isaiah 63:1.

And on his thigh (και επι τον μηρον αυτου — kai epi ton mēron autou). “Even upon his thigh.” Old word, here alone in N.T.

King of kings, and Lord of lords (ασιλευς βασιλεων και Κυριος κυριων — Basileus basileōn kai Kurios kuriōn). The title already given to the Lamb in Revelation 17:14, but in reverse order. See the same idea in 1 Timothy 6:15.

An angel (ενα αγγελον — hena aggelon). Like εις — heis in Revelation 18:21, just “an,” not “one.”

Standing in the sun (εστωτα εν τωι ηλιωι — hestōta en tōi hēliōi). Second perfect active participle of ιστημι — histēmi (intransitive). “Where all the birds of prey would behold him” (Beckwith). For ορνεοις — orneois (birds) see Revelation 18:2 and for εν μεσουρανηματι — en mesouranēmati (in mid heaven) see Revelation 18:13; Revelation 14:6.

Come and be gathered together (Δευτε συναχτητε — Deute sunachthēte). Δευτε — Deute is the adverb δευρω — deurō (hither), used when two or more are addressed, possibly from δευρο ιτε — deuro ite (come here). Asyndeton also without και — kai (and). First aorist passive imperative of συναγω — sunagō The metaphor is drawn from Ezekiel 39:17.

Unto the great supper of God (εις το δειπνον το μεγα του τεου — eis to deipnon to mega tou theou). The habits of vultures are described by Christ in Matthew 24:28. This is a bold and powerful picture of the battlefield after the victory of the Messiah, “a sacrificial feast spread on God‘s table for all the vultures of the sky” (Swete). Is this battle the same as that of Har Magedon (Revelation 16:16) and that of Gog and Magog (Revelation 20:8.) mentioned after the thousand years? The language in Revelation 20:8. seems like this derived from Ezekiel 39:17., and “in the Apocalypse priority in the order of sequence does not always imply priority in time” (Swete). There seems no way to decide this point save that the end seems to be at hand.

That ye may eat (ινα παγητε — hina phagēte). Purpose clause with ινα — hina and the second aorist active subjunctive of εστιω — esthiō flesh of kings (σαρκας βασιλεων — sarkas basileōn). “Pieces of flesh” (plural of σαρχ — sarx flesh) and of all classes and conditions of men who fell in the battle (Revelation 6:8; Revelation 11:13; Revelation 13:16; Revelation 19:5; Revelation 20:12). War is no respecter of persons.

Gathered together (συνηγμενα — sunēgmena). Perfect passive participle of συναγω — sunagō In battle array.

To make war against (ποιησαι πολεμον μετα — poiēsai polemon meta). First aorist active infinitive of ποιεω — poieō to express purpose. See πολεμεω μετα — polemeō meta in Revelation 12:7 and the use of συναγω εις πολεμον — sunagō eis polemon in Revelation 16:14; Revelation 20:8. The beast (for his army see Revelation 16:13.) led a league of ten kings against Babylon in Revelation 17:16., but with the purpose also of fighting the Lamb (Revelation 17:14).

Was taken (επιαστη — epiasthē). First aorist (prophetic) passive indicative of the Doric πιαζω — piazō (Attic πιεζω — piezō). Cf. 2 Thessalonians 2:8.

The false prophet (ο πσευδοπροπητης — ho pseudoprophētēs). Possibly the second beast of Revelation 13:11-17; Revelation 16:13; Revelation 20:10. Charles takes him to be “the priesthood of the Imperial cult, which practised all kinds of magic and imposture to beguile men to worship the Beast.”

That wrought the signs in his sight (ο ποιεσας τα σημεια ενωπιον αυτου — ho poiesas ta sēmeia enōpion autou). As in Revelation 13:14.

Wherewith (εν οις — en hois). “In which” signs.

He deceived (επλανησεν — eplanēsen). First aorist active indicative of πλαναω — planaō He was only able to deceive “them that had received” (τους λαβοντας — tous labontas articular second aorist active participle of λαμβανω — lambanō “those receiving”) “the mark of the beast” (Revelation 13:16; Revelation 14:9.; Revelation 16:2; Revelation 20:4) “and them that worshipped his image” (τους προσκυνουντας τηι εικονι αυτου — tous proskunountas tēi eikoni autou) as in Revelation 13:15.

They twain (οι δυο — hoi duo). “The two.”

Were cast (εβλητησαν — eblēthēsan). First aorist passive Indicative of βαλλω — ballō They fall together as they fought together. “The day that sees the end of a false statecraft will see also that of a false priestcraft” (Swete).

Alive (ζωντες — zōntes). Present active participle of ζαω — zaō predicative nominative, “living.”

Into the lake of fire (εις την λιμνην του πυρος — eis tēn limnēn tou puros). Genitive πυρος — puros describes this λιμνην — limnēn (lake, cf. Luke 5:1) as it does γεεννα — gehenna in Matthew 5:22. See also Revelation 20:10; Revelation 21:8. It is a different figure from the “abyss” in Revelation 9:1; Revelation 20:1. This is the final abode of Satan, the beast, the false prophet, and wicked men.

That burneth with brimstone (της καιομενης εν τειωι — tēs kaiomenēs en theiōi). Note the genitive here in place of the accusative λιμνην — limnēn perhaps because of the intervening genitive πυρος — puros (neuter, not feminine). The agreement is regular in Revelation 21:8. For εν τειωι — en theiōi (with brimstone) see Revelation 14:10; Revelation 20:10; Revelation 21:8. The fact of hell is clearly taught here, but the imagery is not to be taken literally any more than that of heaven in chapters Revelation 4:1-11; Revelation 5:1-14; 21; 22 is to be so understood. Both fall short of the reality.

The rest (οι λοιποι — hoi loipoi). Of the enemy (the kings and their hosts of Revelation 19:19).

Were killed (απεκταντησαν — apektanthēsan). First aorist (effective) passive indicative of αποκτεινω — apokteinō Those affected by the Caesar-worship (Revelation 14:9.) were not at once cast into the lake with the two beasts.

Were filled (εχορταστησαν — echortasthēsan). First aorist (effective) passive of χορταζω — chortazō As they had been invited to do in Revelation 19:17.