Revelation 19

uld be ascribed to him, and his power is that alone by which it is effected. Verse 2 For true and righteous - His judgments displayed in supporting his followers, and punishing his enemies, are true - according to his predictions; and righteous, being all according to infinite justice and equity. Verse 3 Her smoke rose up - There was, and shall be, a continual evidence of God's judgments executed on this great whore or idolatrous city; nor shall it ever be restored. Verse 4 The four and twenty elders - The true Church of the Lord Jesus converted from among the Jews. See Rev 4:10 ; Rev 5:14 . Verse 5 Praise our God, etc. - Let all, whether redeemed from among Jews or Gentiles, give glory to God. Verse 6 The voice of a great multitude - This is the catholic or universal Church of God gathered from among the Gentiles. The Lord God Omnipotent reigneth - Εβασιλευσε Κυριος ὁ Θεος ὁ παντοκρατωρ. Many excellent MSS., most of the versions, with Andreas and Arethas, the two most ancient commentators on this book, add ἡμων, our, after ὁ Θεος· and according to this the text reads emphatically thus: Our Lord God, the Almighty, reigneth. What consolation to every genuine Christian that His Lord and God is the Almighty, and that this Almighty never trusts the reins of the government of the universe out of his hands! What therefore has his Church to fear? Verse 7 The marriage of the Lamb is come - The meaning of these figurative expressions appears to be this: After this overthrow of idolatry and superstition, and the discomfiture of antichrist, there will be a more glorious state of Christianity than ever was before. Verse 8 Arrayed in fine linen - A prediction that the Church should become more pure in her doctrines, more pious in her experience, and more righteous in her conduct, than she had ever been from her formation. The fine linen here spoken of is not the righteousness of Christ imputed to believers, for it is here called the righteousness of the saints - that which the grace and Spirit of Christ has wrought in them. Verse 9 Blessed are they which are called unto the marriage supper - This is an evident allusion to the marriage of the king's son, Mat 22:2 , etc., where the incarnation of our Lord, and the calling of Jews and Gentiles, are particularly pointed out. See the notes on Mat 22:2 . Blessed are all they who hear the Gospel, and are thus invited to lay hold on everlasting life. Verse 10 I fell at his feet to worship him - Great as this angel was, St. John could not mistake him either for Jesus Christ, or for God the Father; nor was his prostration intended as an act of religious worship. It was merely an act of that sort of reverence which any Asiatic would pay to a superior. His mistake was, the considering that he was under obligation to the angel for the information which he had now received. This mistake the angel very properly corrects, showing him that it was from God alone this intelligence came, and that to him alone the praise was due. I am thy fellow servant - No higher in dignity than thyself; employed by the same God, on the same errand, and with the same testimony; and therefore not entitled to thy prostration: worship God - prostrate thyself to him, and to him give thanks. The testimony of Jesus is the spirit of prophecy - As this is a reason given by the angel why he should not worship him, the meaning must be this: I, who have received this spirit of prophecy, am not superior to thee who hast received the testimony of Christ, to preach him among the Gentiles; for the commission containing such a testimony is equal to the gift of the spirit of prophecy. Or, the spirit of prophecy is a general testimony concerning Jesus, for he is the scope and design of the whole Scripture; to him gave all the prophets witness. Take Jesus, his grace, Spirit, and religion out of the Bible, and it has neither scope, design, object, nor end. Verse 11 A white horse - This is an exhibition of the triumph of Christ after the destruction of his enemies. The white horse is the emblem of this, and Faithful and True are characters of Christ. See Rev 3:14 . In righteousness he doth judge and make war - The wars which he wages are from no principle of ambition, lust of power, or extension of conquest and dominion; they are righteous in their principle and in their object. And this is perhaps what no earthly potentate could ever say. Verse 12 His eyes were as a flame of fire - To denote the piercing and all-penetrating nature of his wisdom. On his head were many crowns - To denote the multitude of his conquests, and the extent of his dominion. A name written, that no man knew - This is a reference to what the rabbins call the shem hammephorash, or tetragrammaton, יהוה Yhvh; or what we call Jehovah. This name the Jews never attempt to pronounce: when they meet with it in the Bible, they read אדני Adonai for it; but, to a man, they all declare that no man can pronounce it; and that the true pronunciation has been lost, at least since the Babylonish captivity; and that God alone knows its true interpretation and pronunciation. This, therefore, is the name which no man knew but he himself. Verse 13 He was clothed with a vesture dipped in blood - To show that he was just come from recent slaughter. The description is taken from Isa 63:2 , Isa 63:3 , where Judas Maccabeus, or some other conqueror, is described. The Word of God - Written in the Targum, and in other Jewish writings, מימרא דיי meimera daiya, "the word of Jehovah;" by which they always mean a person, and not a word spoken. See the notes on Joh 1:1 , etc. Verse 14 The armies which were in heaven - Angels and saints over whom Jesus Christ is Captain, Clothed in fine linen - All holy, pure, and righteous. Verse 15 Out of his mouth goeth a sharp sword - See on Rev 1:16 (note). This appears to mean the word of the Gospel, by which his enemies are confounded, and his friends supported and comforted. With a rod of iron - He shall execute the severest judgment on the opposers of his truth. He treaded the winepress - As the grapes are trodden to express the juice, so his enemies shall be bruised and beaten, so that their life's blood shall be poured out. Verse 16 On his vesture and on his thigh a name written - Dr. Dodd has well observed on this passage, that "it appears to have been an ancient custom among several nations to adorn the images of their deities, princes, victors at public games, and other eminent persons, with inscriptions, expressing either the character of the persons, their names, or some other circumstance which might contribute to their honor; and to that custom the description here given of Christ may possibly have some allusion. "There are several such images yet extant, with an inscription written either on the garment, or on one of the thighs, or on that part of the garment which was over the thigh; and probably this is the meaning of the apostle. And as these inscriptions are placed on the upper garment, Grotius seems very justly to have explained the words επι το ἱματιον, by his imperial robe, that his power in this victory might be conspicuous to all. But as a farther confirmation of this sense of the passage it may not be improper here to describe briefly several remarkable figures of this sort, which are still extant." This description I shall give from my own examination. 1. Herodotus, Euterpe, lib. ii. p. 127, edit. Gale, speaking of the actions of Sesostris, and of the images he set up in the countries which he conquered, has the following words: Εισι δε περι Ιωνιην δυο τυποι εν πετρῃσι εγκεκολαμμενοι τουτου του ανδρος, κ. τ. λ. "Two images likewise of this man are seen in Ionia, on the way that leads from Ephesus to Phocaea, and from Sardis to Smyrna. The figure is five palms in height; in his right hand he holds a dart, in his left a bow, armed after the manner of the Egyptians and Ethiopians. On a line drawn across the breast, from one shoulder to the other, are these words, written in Egyptian hieroglyphics: Εγω τηνδε την χωρην ωμοισι τοισι εμοισι εκτησαμην· 'I obtained this country by these my shoulders;'" i.e., by my own power. 2. In the Etruria Regalis of Dempster, in the appendix at the end of vol. ii., there is a beautiful female figure of brass, about twelve inches high, the hair gracefully plaited, and the head adorned with a diadem. She has a tunic without sleeves, and over that a sort of pallium. On the outside of the right thigh, close to the tunic, and probably on it, in the original, is an inscription in Etruscan characters. What these import I cannot say. Dempster has given a general explanation of the image in the appendix to the above volume, p. 108. The plate itself is the eighty-third of the work. 3. There are two other images found in the same author, vol. i., p. 91, tab. xxiv.; the first is naked, with the exception of a short loose jupe, or petticoat, which goes round the loins, and over the left arm. On the left thigh of this image there is an inscription in Etruscan characters. The second has a similar jupe, but much longer, which extends to the calf of the leg, and is supported over the bended left arm. Over the right thigh, on this vesture, there is an Etruscan inscription in two lines. 4. Montfaucon, Antiquite Expliquee, vol. iii., part 2, p. 268, has introduced an account of two fine images, which are represented tab. CLVII. The first is a warrior entirely naked, except a collar, one bracelet, and boots. On his left thigh, extending from the groin to a little below the knee, is an inscription in very ancient Etruscan characters, in two lines, but the import is unknown. The second is a small figure of brass, about six inches long, with a loose tunic, which is suspended from the left shoulder down to the calf of the legs. On this tunic, over the left thigh, is an inscription (perhaps) in very ancient Latin characters, but in the Etruscan language, as the learned author conjectures. It is in one line, but what it means is equally unknown. 5. In the same work, p. 269, tab. CLVIII., another Etruscan warrior is represented entirely naked; on the left thigh is the following words in uncial Greek letters, ΚΑΦΙΣΟΔΩΡΟΣ, and on the right thigh, ΑΙΣΧΛΑΜΙΟΥ, i.e., "Kaphisodorus, the son of Aischlamius." All these inscriptions are written longitudinally on the thigh. 6. Gruter, vol. iii., p. DCCCCLXXXIX, sub. tit. Affectus Servorum et Libertinorum inter se, et in suos, gives us the figure of a naked warrior, with his left hand on an axe, the end of whose helve rests on the ground, with the following inscription on the inside of his left thigh, longitudinally written, as in all other cases: - A. Poblicius. D. L. Antioc. Ti. Barbius. Q. P. L. Tiber. 7. The rabbins say, that "God gave to the Israelites a sword, on which the ineffable name יהוה Yehovah was inscribed; and as long as they held that sword the angel of death had no power over them." Shemoth Rabba, sec. 51, fol. 143, 2. Bemidbar Rabba, sec. 12, fol. 214, 2. In the latter tract, sec. 16, fol. 232, 3, and in Rab. Tanchum, fol. 66, mention is made of the guardian angels of the Israelites, who were clothed with purple vestments, on which was inscribed שם המפורש shem hammephorash, the ineffable name. See more in Schoettgen. 8. But what comes nearer to the point, in reference to the title given here to Christ, is what is related of Sesostris by Diodorus Siculus, lib. i. c. 55, p. 166, edit. Bipont, of whom he says: "Having pushed his conquests as far as Thrace, he erected pillars, on which were the following words in Egyptian hieroglyphics: Τηνδε την χωραν ὁπλοις κατεστρεψατο τοις ἑαυτου Βασιλευς Βασιλεων, και Δεσποτης Δεσποτων, Σεσοωσις·" This province, Sesoosis, (Sesostris), King of Kings and Lord of Lords, conquered by his own arms. This inscription is conceived almost in the words of St. John. Now the Greek historian did not borrow the words from the apostle, as he died in the reign of Augustus, about the time of our Lord's incarnation. This cannot be the same inscription mentioned above by Herodotus, the one being in Ionia, the other in Thrace: but as he erected several of those pillars or images, probably a nearly similar inscription was found on each. 9. This custom seems to have been common among the ancient Egyptians. Inscriptions are frequently found on the images of Isis, Osiris, Anubis, etc., at the feet, on the head, on the back, on the girdle, etc., etc. Eight of those ancient images in my own collection abound with these inscriptions. 1. Osiris, four inches and a quarter high, standing on a thrones all covered over with hieroglyphics exquisitely engraved. 2. Anubis, six inches high, with a tiara, on the back of which is cut ΛΕΓΟΡΝΥΘ , in uncial Greek characters. 3. The Cercopithecus, seven inches long, sitting on a pedestal, and at his feet, in the same characters, ΧΑΔΕΟ. 4. An Isis, about eight inches high, on her back ΔΡΥΓΟ. 5. Ditto, seven inches, beautifully cut, standing, holding a serpent in her left hand, and at her feet ΕΤΑΠΥΓΙ. 6. Ditto, five inches and a quarter, round whose girdle is ΠΙΕΥΧΥΔΙ; but part of this inscription appears to be hidden under her arms, which are extended by her side. 7. Ditto, five inches high, hooded, with a loose stola, down the back of which are seven lines of Greek uncial characters, but nearly obliterated. 8. Ditto, four inches high, with a girdle going round the back immediately under the arms, the front of which is hidden under a sort of a stomacher; on the part that appears are these characters, ΧΕΝΛΑ. These may be all intended as a kind of abrasaxas or tutelary deities; and I give this notice of them, and the inscriptions upon them, partly in illustration of the text, and partly to engage my learned and antiquarian readers in attempts to decipher them. I would have given the Etruscan characters on the other images described above, but have no method of imitating them except by an engraving. As these kinds of inscriptions on the thigh, the garments, and different parts of the body, were in use among different nations, to express character, conduct, qualities, and conquests, we may rest assured that to them St. John alludes when he represents our sovereign Lord with an inscription upon his vesture and upon his thigh; and had we not found it a custom among other nations, we should have been at a loss to account for its introduction and meaning here. Verse 17 An angel standing in the sun - Exceedingly luminous; every part of him emitting rays of light. From this representation, Milton has taken his description of Uriel, the angel of the sun. Paradise Lost, b. iii. l. 648 - "The Archangel Uriel, one of the seven Who, in God's presence, nearest to his throne Stands ready at command and are his eyes That run through all the heavens, or down to the earth Bears his swift errands over moist and dry, Over sea and land." All the fowls that fly - The carcasses of God's enemies shall be food for all the fowls of heaven. This is according to a Jewish tradition, Synopsis Sohar, p. 114, n. 25: "In the time when God shall execute vengeance for the people of Israel, he shall feed all the beasts of the earth for twelve months with their flesh and all the fowls for seven years." It is well known that both beasts and birds of prey are accustomed to frequent fields of battle, and live upon the slain. Verse 18 That ye may eat the flesh of kings - There shall be a universal destruction; the kings, generals, captains, and all their host, shall be slain. Verse 19 I saw the beast - See the notes on Revelation 12 (note), Revelation 13 (note) and Revelation 17 (note). Verse 20 And the beast was taken, and - the false prophet - See the notes on Rev 17:8 , etc. That worshipped his image - The beast has been represented as the Latin empire; the image of the beast, the popes of Rome; and the false prophet, the papal clergy. Were cast alive into a lake of fire - Were discomfited when alive - in the zenith of their power, and destroyed with an utter destruction. Verse 21 With the sword of him that sat upon the horse - He who sat on the white horse is Christ; and his sword is his word - the unadulterated Gospel. Introduction An angel binds Satan a thousand years, and shuts him up in the bottomless pit, Rev 20:1-3 . They who were beheaded for the testimony of Jesus, who have part in the first resurrection, and shall reign with Christ a thousand years, Rev 20:4-6 . When the thousand years are expired, Satan shall be loosed out of his prison, shall go forth and deceive the nations, and shall gather Gog and Magog from the four corners of the earth, Rev 20:7 , Rev 20:8 . These shall besiege the holy city; but fire shall come down from heaven and consume them, and they and the devil be cast into a lake of fire, Rev 20:9 , Rev 20:10 . The great white throne, and the dead, small and great, standing before God, and all judged according to their works, Rev 20:11 , Rev 20:12 . The sea, death, and hades, give up their dead, and are destroyed; and all not found in the book of life are cast into the lake of fire, Rev 20:13-15 . Verse 1 An angel came down from heaven - One of the executors of the Divine justice, who receives criminals, and keeps them in prison, and delivers them up only to be tried and executed. The key of the prison and the chain show who he is; and as the chain was great, it shows that the culprit was impeached of no ordinary crimes. Verse 2 The dragon - See the notes on Rev 12:9 . That old serpent, which is the Devil, and Satan - He who is called the old serpent is the Devil - the calumniator, and Satan - the opposer. He who supposes that the term old serpent here plainly proves that the creature that tempted our first parents was actually a snake, must enjoy his opinion; and those who can receive such a saying, why let them receive it. Selah. A thousand years - In what this binding of Satan consists, who can tell? How many visions have been seen on this subject both in

I heard a loud voice of a great multitude - Whose blood the great whore had shed. Saying, Hallelujah - This Hebrew word signifies, Praise ye Jah, or Him that is. God named himself to Moses, EHEIEH, that is, I will be, Exod 3:14 ; and at the same time, "Jehovah," that is, "He that is, and was, and is to come:" during the trumpet of the seventh angel, he is styled, "He that is and was," Rev 16:5 ; and not "He that is to come;" because his long - expected coming is under this trumpet actually present. At length he is styled, "Jah," "He that is;" the past together with the future being swallowed up in the present, the former things being no more mentioned, for the greatness of those that now are. This title is of all others the most peculiar to the everlasting God. The salvation - Is opposed to the destruction which the great whore had brought upon the earth. His power and glory - Appear from the judgment executed on her, and from the setting up his kingdom to endure through all ages.

1 And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God: 2 For 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. 3 And again they said, Alleluia. And her smoke rose up for ever and ever. 4 And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia. The fall of Babylon being fixed, finished, and declared to be irrecoverable in the foregoing chapter, this begins with a holy triumph over her, in pursuance of the order given forth: Rejoice over her, thou heaven, and you holy apostles and prophets, ch. xviii. 20 . They now gladly answer the call; and here you have, 1. The form of their thanksgiving, in that heavenly and most comprehensive word, Alleluia, praise you the Lord: with this they begin, with this they go on, and with this they end ( v. 4 ); their prayers are now turned into praises, their hosannas end in halleluias. 2. The matter of their thanksgiving: they praise him for the truth of his word, and the righteousness of his providential conduct, especially in this great event—the ruin of Babylon, which had been a mother, nurse, and nest of idolatry, lewdness, and cruelty ( v. 2 ), for which signal example of divine justice they ascribe salvation, and glory, and honour, and power, unto our God. 3. The effect of these their praises: when the angels and saints cried Alleluia, her fire burned more fiercely and her smoke ascended for ever and ever, v. 3 . The surest way to have our deliverances continued and completed is to give God the glory of what he has done for us. Praising God for what we have is praying in the most effectual manner for what is yet further to be done for us; the praises of the saints blow up the fire of God's wrath against the common enemy. 4. The blessed harmony between the angels and the saints in this triumphant song, v. 4 . The churches and their ministers take the melodious sound from the angels, and repeat it; falling down, and worshipping God, they cry, Amen, Alleluia. The Triumph of the Saints. ( a. d. 95.) 5 And a voice came out of the th

CHAPTER XIX ANALYSIS OF THE CHAPTER THIS chapter, as well as the last, is an episode, delaying the final catastrophe, and describing more fully the effect of the destruction of the mystical Babylon. The chapter consists of the following parts:-- I. A hymn of the heavenly hosts in view of the destruction of the mystical Babylon, Rev 19:1-7. (a) A voice is heard in heaven shouting Hallelujah, in view of the fact that God had judged the great harlot that had corrupted the earth, Rev 19:1,2. (b) The sound is echoed and repeated as the smoke of her torment ascends, Rev 19:3. (c) The four and twenty elders, and the four living creatures, as interested in all that pertains to the church, unite in that shout of Hallelujah, Rev 19:4. (d) A voice is heard from the throne commanding them to praise God, Rev 19:5; and (e) the mighty shout of Hallelujah is echoed and repeated from unnumbered hosts, Rev 19:6,7. II. The marriage of the Lamb, Rev 19:8,9. The Lamb of God is united to his bride--the church--never more to be separated; and after all the persecutions, conflicts, and embarrassments which had existed, this long-desired union is consummated, and the glorious triumph of the church is described under the image of a joyous wedding ceremony. III. John is so overcome with this representation, that in his transports of feeling he prostrates himself before the angel, who shows him all this, ready to worship one who discloses such bright and glorious scenes, Rev 19:10. He is gently rebuked for allowing himself to be so overcome that he would render Divine homage to any creature, and is told that he who communicates this to him is but a fellow-servant, and that God only is to be worshipped. IV. The final conquest over the beast and the false prophet, and the subjugation of all the foes of the church, Rev 9:11-21. (a) A description of the conqueror--the Son of God, Rev 9:11-16. He appears on a white horse--emblem of victory. He has on his head many crowns; wears a vesture dipped in blood; is followed by the armies of heaven on white horses; from his mouth goes a sharp sword; and his name is prominently written on his vesture and his thigh--all emblematic of certain victory. (b) An angel is seen standing in the sun, calling on all the fowls of heaven to come to the great feast prepared for them in the destruction of the enemies of God--as if there were a great slaughter sufficient to supply all the fowls that feed on flesh, Rev 19:17,18. (c) The final war, Rev 19:19,21. The beast, and the kings of the earth, and their armies are gathered together for battle; the beast and the false prophet are taken, and are cast into the lake that burns with fire and brimstone; and all that remain of the enemies of God are slain, and the fowls are satisfied with their flesh. The last obstacle that prevented the dawn of the millennial morning is taken away, and the church is triumphant. Verse 1. And after these things. The things particularly that were exhibited in the previous chapter. Rev 18:1. I heard a voice of much people in heaven. The voice of the worshippers before the throne. Saying, Alleluia. The Greek method of writing Hallelujah. This word--αλληλουια--occurs in the New Testament only in this chapter, Rev 18:1,3,4,6. The Hebrew phrase--? Hallelujah --occurs often in the Old Testament. It means properly Praise Jehovah, or Praise the Lord. The occasion on which it is introduced here is very appropriate. It is uttered by the inhabitants of heaven, in the immediate presence of God himself, and in view of the final overthrow of the enemies of the church and the triumph of the gospel. In such circumstances it was fit that heaven should render praise, and that a song of thanksgiving should be uttered in which all holy beings could unite. Salvation. That is, the salvation is to be ascribed to God. Rev 7:10. And glory, and honour. Barnes on "Re 5:12". And power. Rev 5:13. Unto the Lord our God. That is, all that there is of honour, glory, power, in the redemption of the world belongs to God, and should be ascribed to him. This is expressive of the true feelings of piety always; this will constitute the song of heaven. (a) "great voice" Rev 11:15 (b) "Alleluia" Rev 19:3,4,6 (c) "Salvation" Rev 7:10,12 Verse 2.

For true and righteous are his judgments - Thus is the cry of the souls under the altar changed into a song of praise.

For true and righteous are his judgments. That is, the calamities that come upon the power here referred to are deserved. For he hath judged the great whore. The power represented by the harlot, Rev 17:1. Which did corrupt the earth with her fornication. Rev 14:8; Rev 17:2 Rev 17:4 Rev 17:5; Rev 18:3. Compare Rev 9:21. And hath avenged the blood of his servants. Rev 18:20, Rev 18:24. At her hand. Shed by her hand. (d) "true and righteous" Rev 16:7 (e) "avenged" Rev 18:20 Verse 3.

And again they said, Alleluia. Rev 19:1. The event was so glorious and so important; the final destruction of the great enemy of the church was of so much moment in its bearing on the welfare of the world, as to call forth repeated expressions of praise. And her smoke rose up for ever and ever. Rev 14:11. This is an image of final ruin; the image being derived probably from the description in Genesis of the smoke that ascended from the cities of the plain, Gen 19:28. On the joy expressed here in her destruction, compare Rev 18:20. (f) "smoke" Rev 18:9,18, Isa 34:10 Verse 4.

And the four and twenty elders, and the four living creatures felt down - The living creatures are nearer the throne than the elders. Accordingly they are mentioned before them, with the praise they render to God, Rev 4:9 ,10; 5:8,14; inasmuch as there the praise moves from the centre to the circumference. But here, when God's judgments are fulfilled, it moves back from the circumference to the centre. Here, therefore, the four and twenty elders are named before the living creatures.

And the four and twenty elders and the four beasts. Rev 4:4, Rev 4:6, Rev 4:7. As representatives of the church, and as interested in its welfare, they are now introduced as rejoicing in its final triumph, and in the destruction of its last foe. Fell down. Prostrated themselves--the usual posture of worship. And worshipped God that sat on the throne. Rev 4:2-3,10. That is, they now adored him for what he had done in delivering the church from all its persecutions, and causing it to triumph in the world. Saying, Amen. Mt 6:13. The word here is expressive of approbation of what God had done; or of their solemn assent to all that had occurred in the destruction of the great enemy of the church. Alleluia. Rev 19:1. The repetition of this word so many times shows the intenseness of the joy of heaven in view of the final triumph of the church.Verse 5.

rone, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. 6 And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. 7 Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. 8 And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. 9 And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. 10 And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. The triumphant song being ended, and epithalamium, or marriage-song, begins, v. 6 . Here observe, I. The concert of heavenly music. The chorus was large and loud, as the voice of many waters and of mighty thunderings. God is fearful in praises. There is no discord in heaven; the morning stars sing together; no jarring string, nor key untuned, but pure and perfect melody. II. The occasion of this song; and that is the reign and dominion of that omnipotent God who has redeemed his church by his own blood, and is now in a more public manner betrothing her to himself: The marriage of the Lamb has come, v. 7 . Some think this refers to the conversion of the Jews, which they suppose will succeed the fall of Babylon; others, to the general resurrection: the former seems more probable. Now, 1. You have here a description of the bride, how she appeared; not in the gay and gaudy dress of the mother of harlots, but in fine linen, clean and white, which is the righteousness of saints; in the robes of Christ's righteousness, both imputed for justification and imparted for sanctification—the stola, the white robe of absolution, adoption, and enfranchisement, and the white robe of purity and universal holiness. She had washed her robes and made them white in the blood of the Lamb; and these her nuptial ornaments she did not purchase by any price of her own, but received them as the gift and grant of her blessed Lord. 2. The marriage-feast, which, though not particularly described (as Matt. xxii. 4 ), yet is declared to be such as would make all those happy who were called to it, so called as to accept the invitation, a feast made up of the promises of the gospel, the true sayings of God, v. 9 . These promises, opened, applied, sealed, and earnested by the Spirit of God, in holy eucharistical ordinances, are the marriage-feast; and the whole collective body of all those who partake of this feast is the bride, the Lamb's wife; they eat into one body, and drink into one Spirit, and are not mere spectators or guests, but coalesce into the espoused party, the mystical body of Christ. 3. The transport of joy which the apostle felt in himself at this vision. He fell down at the feet of the angel, to worship him, supposing him to be more than a creature, or having his thoughts at the present overpowered by the vehemency of his affections. Here observe, (1.) What honour he offered to the angel: He fell at his feet, to worship him; this prostration was a part of external worship, it was a posture of proper adoration. (2.) How the angel refused it, and this was with some resentment: " See thou do it not; have a care what thou doest, thou art doing a wrong thing." (3.) He gave a very good reason for his refusal: " I am thy fellow-servant, and of thy brethren which have the testimony of Jesus —I am a creature, thine equal in office, though not in nature; I, as an angel and messenger of God, have the testimony of Jesus, a charge to be a witness for him and to testify concerning him, and thou, as an apostle, having the Spirit of prophecy, hast the same testimony to give in; and therefore we are in this brethren and fellow-servants." (4.) He directs him to the true and only object of religious worship; namely, God: " Worship God, and him alone." This fully condemns both the practice of the papists in worshipping the elements of bread and wine, and saints, and angels, and the practice of those Socinians and Arians who do not believe that Christ is truly and by nature God, and yet pay him religious worship; and this shows what wretched fig-leaves all their evasions and excuses are which they offer in their own vindication: they stand hereby convicted of idolatry by a messenger from heaven. The Triumph of the Saints. ( a. d. 95.) 11 And I saw heaven opened, and beho

And a voice came out of the throne. A voice seemed to come from the very midst of the throne. It is not said by whom this voice was uttered. It cannot be supposed, however, that it was uttered by God himself, for the command which it gave was this: "Praise our God," etc. For the same reason it seems hardly probable that it was the voice of the Messiah, unless it be supposed that he here identifies himself with the redeemed church, and speaks of God as his God and hers. It would seem rather that it was a responsive voice that came from those nearest the throne, calling on all to unite in praising God in view of what was done. The meaning then will be, that all heaven was interested in the triumph of the church, and that one portion of the dwellers there called on the others to unite in offering thanksgiving. Praise our God. The God that we worship. All ye his servants. All in heaven and earth; all have occasion for thankfulness. And ye that fear him. That reverence and obey him. The fear of the Lord is a common expression in the Scriptures to denote true piety. Both small and great. All of every class and condition-poor and rich--young and old; those of humble, and those of exalted rank. Compare Ps 148:7-13. (g) "Praise our God" Ps 135:1 Verse 6.

And a voice came forth from the throne - Probably from the four living creatures, saying, Praise our God - The occasion and matter of this song of praise follow immediately after, verses 6, Rev 19:6 &c.; God was praised before, for his judgment of the great whore, verses 1 - 4. Rev 19:1 - 4 Now for that which follows it: for that the Lord God, the Almighty, takes the kingdom to himself, and avenges himself on the rest of his enemies. Were all these inhabitants of heaven mistaken? If not, there is real, yea, and terrible anger in God.

And I heard the voice of a great multitude. So all his servants did praise him. The Almighty reigneth - More eminently and gloriously than ever before.

And I heard as it were the voice of a great multitude. In Rev 19:1, he says that he "heard a great voice of much people;" here he says he "heard as it were a voice of great multitude." That is, in the former case he heard a shout that he at once recognised as the voice of a great multitude of persons; here he says that he heard a sound not distinctly recognised at first as such, but which resembled such a shout of a multitude. In the former case it was distinct; here it was confused--bearing a resemblance to the sound of roaring waters, or to muttering thunder, but less distinct than the former. This phrase would imply (a) a louder sound; and (b) that the sound was more remote, and therefore less clear and distinct. And as the voice of many waters. The comparison of the voices of a host of people with the roar of mighty waters is not uncommon in the Scriptures. Isa 17:12 Isa 17:13. So in Homer-- "The monarch spoke, and straight a murmur rose, Loud as the surges when the tempest blows; That dash'd on broken rocks tumultuous roar, And foam and thunder on the stony shore." And as the voice of mighty thunderings. The loud, deep, heavy voice of thunder. The distant shouts of a multitude may properly be represented by the sound of heavy thunder. Saying, Alleluia. Rev 19:1. This is the fourth time in which this is uttered as expressive of the joy of the heavenly hosts in view of the overthrow of the enemies of the church. The occasion will be worthy of this emphatic expression of joy. For the Lord God omnipotent reigneth. Jehovah--God Almighty--the true God. The meaning is, that as the last enemy of the church is destroyed, he now truly reigns. This is the result of his power, and therefore it is proper that he should be praised as the omnipotent or Almighty God -- for he has shown that he can overcome all his enemies, and bring the world to his feet. (a) "for the Lord" Ps 97:1,12 Verse 7.

Let us be glad and rejoice. Let all in heaven rejoice--for all have an interest in the triumph of truth; all should be glad that the government of God is set up over an apostate world. And give honour to him. Because the work is glorious; and because it is by his power alone that it has been accomplished. Rev 5:12. For the marriage of the Lamb is come. Of the Lamb of God--the Redeemer of the world. Barnes on "Re 5:6". The relation of God, and especially of the Messiah, to the church, is often in the Scriptures represented under the image of marriage. Isa 54:4, seq. Isa 62:4, Isa 63.5; 2Cor 11:2, Eph 5:23,seq. Compare Jer 3:14, 31:32, Hos 2:19-20. The idea is also said to be common in Arabic and Persian poetry. It is to be remembered also, that Papal Rome has just been represented as a gay and meretricious woman; and there is a propriety, therefore, in representing the true church as a pure bride, the Lamb's wife, and the final triumph of that church as a joyous marriage. The meaning is, that the church was now to triumph and rejoice as if in permanent union with her glorious head and Lord. And his wife hath made herself ready. By putting on her beautiful apparel and ornaments. All the preparations had been made for a permanent and uninterrupted union with its Redeemer, and the church was henceforward to be recognised as his beautiful bride, and was no more to appear as a decorated harlot--as it had during the Papal supremacy. Between the church under the Papacy, and the church in its true form, there is all the difference which there is between an abandoned woman gaily decked with gold and jewels, and a pure virgin chastely and modestly adorned, about to be led to be united in bonds of love to a virtuous husband. (b) "marriage" Mt 25:10 (c) "ready" Isa 52:1 Verse 8.

The marriage of the Lamb is come - Is near at hand, to be solemnized speedily. What this implies, none of "the spirits of just men," even in paradise, yet know. O what things are those which are yet behind! And what purity of heart should there be, to meditate upon them! And his wife hath made herself ready - Even upon earth; but in a far higher sense, in that world. After a time allowed for this, the new Jerusalem comes down, both made ready and adorned, Rev 21:2 .

And it is given to her - By God. The bride is all holy men, the whole invisible church. To be arrayed in fine linen, white and clean - This is an emblem of the righteousness of the saints - Both of their justification and sanctification.

And to her was granted. It is not said here by whom this was granted, but it is perhaps implied that this was conferred by the Saviour himself on his bride. That she should be arrayed in fine linen, clean and white. Rev 3:4; Rev 3:5, Rev 3:,18; Rev 7:13. White has, perhaps, in all countries been the usual colour of the bridal dress--as an emblem of innocence. For the fine linen is the righteousness of saints. Represents the righteousness of the saints; or is an emblem of it. It should be remarked, however, that it is implied here, as it is everywhere in the Scriptures, that this is not their own righteousness, for it is said that this was " given " to the bride--to the saints. It is the gracious bestowment of their Lord; and the reference here must be to that righteousness which they obtain by faith--the righteousness which results from justification through the merits of the Redeemer. Of this Paul speaks, when he says, ( Php 3:9,) "And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." Compare Rom 3:25 Rom 3:26. (d) "arrayed" Rev 3:4, Isa 61:10 (1) "white" "bright" (e) "righteousness" Ps 132:9 Verse 9.

And he saith unto me. The angel who made these representations to him. See Rev 19:10. Write, blessed are they. Rev 14:13. Which are called unto the marriage-supper of the Lamb. The idea of a festival, or a marriage-supper, was a familiar one to the Jews to represent the happiness of heaven, and is frequently found in the New Testament. Compare Lk 14:15; Lk 14:16; Lk 16:22; Lk 22:16; Mt 22:2. The image in the passage before us is that of many guests invited to a great festival. And he saith unto me, These are the true sayings of God. Confirming all by a solemn declaration. The importance of what is here said; the desirableness of having it fixed in the mind amidst the trials of life and the scenes of persecution through which the church was to pass, makes this solemn declaration proper. The idea is, that in all times of persecution; in every dark hour of despondency, the church, as such, and every individual member of the church, should receive it as a solemn truth never to be doubted, that the religion of Christ would finally prevail, and that all persecution and sorrow here would be followed by joy and triumph in heaven. (f) "Blessed" Lk 14:15 (g) "supper" Rev 3:20 (h) "These" Rev 22:6 Verse 10.

And he - The angel, saith to me, Write - St. John seems to have been so amazed at these glorious sights, that he needeth to be reminded of this. Happy are they who are invited to the marriage supper of the Lamb - Called to glory. And he saith - After a little pause.

And I fell before his feet to worship him - It seems, mistaking him for the angel of the covenant. But he saith, See thou do it not - In the original, it is only, See not, with a beautiful abruptness. To pray to or worship the highest creature is flat idolatry. I am thy fellowservant and of thy brethren that have the testimony of Jesus - I am now employed as your fellowservant, to testify of the Lord Jesus, by the same Spirit which inspired the prophets of old.

And I fell at his feet to worship him. At the feet of the angel. Barnes on "Re 19:9". This is a common posture of adoration in the East. See Rosenmuller's Morgenland, in loc. 1Cor 14:25. John was entirely overcome with the majesty of the heavenly messenger, and with the amazing truths that he had disclosed to him, and in the overflowing of his feelings he fell upon the earth in the posture of adoration. Or it may be that he mistook the rank of him who addressed him, and supposed that he was the Messiah whom he had been accustomed to worship, and who had first (chapter 1) appeared to him. If so, his error was soon corrected. He was told by the angel himself who made these communications that he had no claims to such homage, and that the praise which he offered him should be rendered to God alone. It should be observed that there is not the slightest intimation that this was the Messiah himself, and consequently this does not contain any evidence that it would be improper to worship him. The only fair conclusion from the passage is, that it is wrong to offer religious homage to an angel. And he said unto me, See thou do it not. That is, in rendering the homage which you propose to me, you would in fact render it to a worship; creature. This may be regarded as an admonition to be careful in our not to allow our feelings to overcome us; and not to render that homage to a creature which is due to God alone. Of course, this would prohibit the worship of the Virgin Mary, and of any of the saints, and all that homage rendered to a created being which is due to God only. Nothing is more carefully guarded in the Bible than the purity and simplicity of worship; nothing is more sternly rebuked than idolatry; nothing is more contrary to the Divine law than rendering in any way that homage to a creature which belongs of right to the Creator. It was necessary to guard even John, the beloved disciple, on that subject; how much more needful, therefore, is it to guard the church at large from the dangers to which it is liable. I am thy fellow servant. Evidently this was an angel, and yet he here speaks of himself as a "fellow-servant" of John. That is, he was engaged in the service of the same God; he was endeavouring to advance the same cause, and to honour the same Redeemer. The sentiment is, that in promoting religion in the world, we are associated with angels. It is no condescension in them to be engaged in the service of the Redeemer, though it seems to be condescension for them to be associated with us in anything; it constitutes, no ground of merit in us to be engaged in the service of the Redeemer, (compare Lk 17:10,) though we may regard it as an honour to be associated with the angels, and it may raise us in conscious dignity to feel that we are united with them. And of thy brethren. Of other Christians; for all are engaged in the same work. That have the testimony of Jesus. Who are witnesses for the Saviour. It is possible that there may be here a particular reference to those who were engaged in preaching the gospel, though the language will apply to all who give their testimony to the value of the gospel by consistent lives. Worship God. He is the only proper object of worship; he alone is to be adored. For the testimony of Jesus. The meaning here seems to be, that this angel, and John, and their fellow-servants, were all engaged in the same work--that of bearing their testimony to Jesus. Thus, in this respect, they were on a level, and one of them should not worship another, but all should unite in the common worship of God. No one in this work, though an angel, could have such a pre-eminence that it would be proper to render the homage to him which was due to God alone. There could be but one being whom it was proper to worship, and they who were engaged in simply bearing testimony to the work of the Saviour should not worship one another. Is the spirit of prophecy. The design of prophecy is to bear testimony to Jesus. The language does not mean, of course, that this is the only design of prophecy, but that this is its great and ultimate end. The word prophecy here seems to be used in the large sense in which it is often employed in the New Testament--meaning to make known the Divine will, ( Rom 12:6,) and the primary reference here would seem to be to the preachers and teachers of the New Testament. The sense is, that their grand business is to bear testimony to the Saviour. They are all--whether angels, apostles, or ordinary teachers--appointed for this, and therefore should regard themselves as "fellow-servants." The design of the angel in this seems to have been, to state to John what was his own specific business in the communications which he made, and then to state a universal truth applicable to all ministers of the gospel, that they were engaged in the same work, and that no one of them should claim adoration from others. Thus understood, this passage has no direct reference to the prophecies of the Old Testament, and teaches nothing in regard to their design, though it is in fact undoubtedly true that their grand and leading object was to bear testimony to the future Messiah. But this passage will not justify the attempt so often made to "find Christ" everywhere in the prophecies of the Old Testament, or justify the many forced and unnatural interpretations by which the prophecies are often applied to him. (i) "I fell" Rev 22:8,9 (k) "Jesus" Acts 10:43, 1Pet 1:10,11 Verse 11.

ld a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. 12 His 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. 13 And he was clothed with a vesture dipped in blood: and his name is called The Word of God. 14 And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. 15 And 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. 16 And he hath on his vesture and on his thigh a name written, King of kings, and Lord of lords. 17 And 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; 18 That 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. 19 And 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. 20 And 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. 21 And 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. No sooner was the marriage solemnized between Christ and his church by the conversion of the Jews than the glorious head and husband of the church is called out to a new expedition, which seems to be the great battle that was to be fought at Armageddon, foretold ch. xvi. 16 . And here observe, I. The description of the great Commander, 1. By the seat of his empire; and that is heaven; his throne is there, and his power and authority are heavenly and divine. 2. His equipage: he is again described as sitting on a white horse, to show the equity of the cause, and certainty of success. 3. His attributes: he is faithful and true to his covenant and promise, he is righteous in all his judicial and military proceedings, he has a penetrating insight into all the strength and stratagems of his enemies, he has a large and extensive dominion, many crowns, for he is King of kings, and Lord of lords. 4. His armour; and that is a vesture dipped in blood, either his own blood, by which he purchased this mediatorial power, or the blood of his enemies, over whom he has always prevailed. 5. His name: The Word of God, a name that none fully knows but himself, only this we know, that this Word was God manifest in the flesh; but his perfections are incomprehensible by any creature. II. The army which he commands ( v. 14 ), a very large one, made up of many armies; angels and saints followed his conduct, and resembled him in their equipage, and in their armour of purity and righteousness—chosen, and called, and faithful. III. The weapons of his warfare— A sharp sword proceeding from his mouth ( v. 15 ), with which he smites the nations, either the threatenings of the written word, which now he is going to execute, or rather his word of command calling on his followers to take a just revenge on his and their enemies, who are now put into the wine-press of the wrath of God, to be trodden under foot by him. IV. The ensigns of his authority, his coat of arms— a name written on his vesture and thigh, King of kings, and Lord of lords, asserting his authority and power, and the cause of the quarrel, v. 16 . V. An invitation given to the fowls of heaven, that they should come and see the battle, and share in the spoil and pillage of the field ( v. 17, 18 ), intimating that this great decisive engagement should leave the enemies of the church a feast for the birds of prey, and that all the world should have cause to rejoice in the issue of it. VI. The battle joined. The enemy falls on with great fury, headed by the beast, and the kings of the earth; the powers of earth and hell gathered, to make their utmost effort, v. 19 . VII. The victory gained by the great and glorious head of the church: The beast and the false prophet, the leaders of the army, are taken prisoners, both he who led them by power and he who led them by policy and falsehood; these are taken and cast into the burning lake, made incapable of molesting the church of God any more; and their followers, whether officers or common soldiers, are given up to military execution, and made a feast for the fowls of heaven. Though the divine vengeance will chiefly fall upon the beast, and the false prophet, yet it will be no excuse to those who fight under their banner that they only followed their leaders and obeyed their command; since they would fight for them, they must fall and perish with them. Be wise now therefore, O you kings, be instructed, you rulers of the earth; kiss the Son, lest he be angry, and you perish from the way, Ps. ii. 10 , 12 . This chapter is thought by some to

And I saw the heaven opened - This is a new and peculiar opening of it, in order to show the magnificent expedition of Christ and his attendants, against his great adversary. And behold a white horse - Many little regarded Christ, when he came meek, "riding upon an ass;" but what will they say, when he goes forth upon his white horse, with the sword of his mouth? White - Such as generals use in solemn triumph. And he that sitteth on him, called Faithful - In performing all his promises. And True - In executing all his threatenings. And in righteousness - With the utmost justice. He judgeth and maketh war - Often the sentence and execution go together.

And I saw heaven opened. He saw a new vision, as if an opening were made through the sky, and he was permitted to look into heaven. Rev 4:1. And behold, a white horse. On the white horse as a symbol, Rev 6:2. He is here the symbol of the final victory that is to be obtained over the beast and the false prophet, ( Rev 19:20,) and of the final triumph of the church. And he that sat upon him was called Faithful and True. He is not designated here by his usual and real name, but by his attributes. There can be no doubt that the Messiah is intended, as he goes forth to the subjugation of the world to himself. The attributes here referred to-- faithful and true --are peculiarly appropriate, for they are not only strongly marked attributes of his character, but they would be particularly manifested in the events that are described. He would thus show that he was faithful --or worthy of the confidence of his church in delivering it from all its enemies; and true to all the promises that he has made to it. And in righteousness he doth judge. All his acts of judgment in determining the destiny of men are righteous. Isa 11:3-5. And make war. That is, the war which he wages is not a war of ambition; it is not for the mere purpose of conquest; it is to save the righteous, and to punish the wicked. (a) "white horse" Rev 6:2 (b) "faithful and true" Rev 3:14 (c) "righteousness" Ps 45:3,4, Isa 11:4 Verse 12.

And his eyes are a flame of fire - They were said to be as or like a flame of fire, before, Rev 1:14 ; an emblem of his omniscience. And upon his head are many diadems - For he is king of all nations. And he hath a name written, which none knoweth but himself - As God he is incomprehensible to every creature.

His eyes were as a flame of fire. Rev 1:14. And on his head were many crowns. Many diadems, indicative of his universal reign. It is not said how these were worn or arranged on his head--perhaps the various diadems worn by kings were in some way wreathed into one. And he had a name written. That is, probably on the frontlet of this compound diadem. Compare Rev 13:1; Rev 14:1. That no man knew but he himself. Rev 2:17. This cannot here mean that no one could read the name, but the idea is, that no one but himself could fully understand its import. It involved a depth of meaning, and a degree of sacredness, and a relation to the Father, which he alone could apprehend in its true import. This is true of the name here designated--"the word of God"--the Logos --λογος; and it is true of all the names which he bears. See Mt 11:27. Compare a quotation from Dr. Buchanan in the Asiatic Researches, vol. i., vi. p. 264, as quoted by Rosenmuller, Morgenland, in loc.Verse 13. A

nd he was clothed with a vesture dipped in blood. Red, as if dipped in blood--emblem of slaughter. The original of this image is probably Isa 63:2-3. Isa 63:2-3. And his name is called The Word of God. The name which in Rev 19:12 it is said that no one knew but he himself. This name is ολογοςτονθεου, or "the Logos of God." That is, this is his peculiar name; a name which belongs only to him, and which distinguishes him from all other beings. The name Logos, as applicable to the Son of God, and expressive of his nature, is found in the New Testament only in the writings of John, and is used by him to denote the higher or Divine nature of the Saviour. In regard to its meaning, and the reason why it is applied to him, Jn 1:1. The reader also may consult with great advantage an article by Professor Stuart in the Bibliotheca Sacra, vol. vii., pp. 16-31. The following may be some of the reasons why it is said ( Rev 19:12 ) that no one understands this but he himself: (1.) No one but he can understand its full import, as it implies so high a knowledge of the nature of the Deity; (2.) no one but he can understand the relation which it supposes in regard to God, or the relation of the Son to the Father; (3.) no one but he can understand what is implied in it, regarded as the method in which God reveals himself to his creatures on earth; (4.) no one but he can understand what is implied in it in respect to the manner in which God makes himself known to other worlds. It may be added as a further illustration of this, that none of the attempts made to explain it have left the matter so that there are no questions unsolved which one would be glad to ask. (g) "Word of God" Jn 1:1 Verse 14. And the armies

And he is clothed in a vesture dipped in blood - The blood of the enemies he hath already conquered. Isaiah 63:1 , &c

which were in heaven followed him. The heavenly hosts; particularly, it would seem, the redeemed, as there would be some incongruity in representing the angels as riding in this manner. Doubtless the original of this picture is Isa 63:3: "I have trodden the wine-press alone, and of the people there was none with me." These hosts of the redeemed on white horses accompany him to be witnesses of his victory, and to participate in the joy of the triumph, not to engage in the work of blood. Upon white horses. Emblems of triumph or victory. Barnes on "Re 6:2". Clothed in fine linen, white and clean. The usual raiment of those who are in heaven, as everywhere represented in this book. See Rev 3:4-5, 4:4, 7:9,13, 15:6. (h) "clothed in fine linen" Mt 28:3 Verse 15. And out of his

And he shall rule them - Who are not slain by his sword. With a rod of iron - That is, if they will not submit to his golden sceptre. And he treadeth the wine press of the wrath of God - That is, he executes his judgments on the ungodly. This ruler of the nations was born (or appeared as such) immediately after the seventh angel began to sound. He now appears, not as a child, but as a victorious warrior. The nations have long ago felt his "iron rod," partly while the heathen Romans, after their savage persecution of the Christians, themselves groaned under numberless plagues and calamities, by his righteous vengeance; partly, while other heathens have been broken in pieces by those who bore the Christian name. For although the cruelty, for example, of the Spaniards in America, was unrighteous and detestable, yet did God therein execute his righteous judgment on the unbelieving nations; but they shall experience his iron rod as they never did yet, and then will they all return to their rightful Lord.

mouth goeth a sharp sword. Rev 1:16. In that place the sword seems to be an emblem of his words or doctrines, as penetrating the hearts of men; here it is the emblem of a work of destruction wrought on his foes. That with it he should smite the nations. The nations that were opposed to him; to wit, those especially who were represented by the beast and the false prophet, Rev 19:18-20. And he shall rule them with a rod of iron. Rev 2:27; Rev 12:5. And he treadeth the wine-press of the fierceness and wrath of Almighty God. This language is probably derived from Isa 63:1-4. See it explained in Barnes on "Isa 63:1", seq., and Barnes on "Re 14:19", Rev 14:20. It means here that his enemies would be certainly crushed before him--as grapes are crushed under the feet of him that treads in the wine-vat. (i) "mouth" Rev 1:16 (k) "rod of iron" Ps 2:9 Verse 16. And he hath on

his vesture. That is, this name was conspicuously written on his garment--probably his military robe. And on his thigh. The robe or military cloak may be conceived of as open and flowing, so as to expose the limbs of the rider; and the idea is, that the name was conspicuously written not only on the flowing robe, but on the other parts of his dress, so that it must be conspicuous whether his military cloak were wrapped closely around him, or whether it was open to the breeze. Grotius supposes that this name was on the edge or hilt of the sword which depended from his thigh. A name written. Or a title descriptive of his character. King of kings, and Lord of lords. As in Rev 17:5, so here, there is nothing in the original to denote that this should be distinguished as it is by capital letters. As a conspicuous title, however, it is not improper. It means that he is, in fact, the sovereign over the kings of the earth, and that all nobles and princes are under his control--a rank that properly belongs to the Son of God. Compare Barnes on "Eph 1:20-22". See also Rev 19:12 of this chapter. The custom here alluded to of inscribing the name or rank of distinguished individuals on their garments, so that they might be readily recognised, was not uncommon in ancient times. For full proof of this, see Rosenmuller, Morgenland, iii. 232-236. The authorities quoted there are, Thevenot's Travels, i. 149; Gruter, p. 989; Dempster's Etruria Regalis, T. ii. tab. 93; Montfaucon, Antiq. Expliq. T. iii. tab. 39. Thus Herodotus, (ii. 106,) speaking of the figures of Sesostris in Ionia, says that, "Across his breast, from shoulder to shoulder, there is this inscription in the sacred characters of Egypt, 'I conquered this country by the force of my arms.'" Comp. Cic. Verr. iv. 23; Le Moyne ad Jer. xxiii. 6; Munter, Diss. ad Apoc. xvii. 5, as referred to by Prof. Stuart, in loc. (l) "KING OF KINGS" Rev 17:14 Verse 17. And I saw an a

And he hath on his vesture and on his thigh - That is, on the part of his vesture which is upon his thigh. A name written - It was usual of old, for great personages in the eastern countries, to have magnificent titles affixed to their garments.

Gather yourselves together to the great supper of God - As to a great feast, which the vengeance of God will soon provide; a strongly figurative expression, (taken from Ezekiel 39:17 ,) denoting the vastness of the ensuing slaughter.

ngel standing in the sun. A different angel evidently from the one which had before appeared to him. The number of angels that appeared to John, as referred to in this book, was very great, and each one came on a new errand, or with a new message. Every one must be struck with the image here. The description is as simple as it can be; and yet as sublime. The fewest words possible are used; and yet the image is distinct and clear. A heavenly being stands in the blaze of the brightest of the orbs that God permits us here to see--yet not consumed, and himself so bright that he can be distinctly seen amidst the dazzling splendours of that luminary. It is difficult to conceive of an image more sublime than this. Why he has his place in the sun is not stated, for there does not appear to be anything more intended by this than to give grandeur and impressiveness to the scene. And he cried with a loud voice. So that all the fowls of heaven could hear. Saying to all the fowls that fly in the midst of heaven. That is, to all the birds of prey--all that feed on flesh--such as hover over a battle-field. Compare Barnes on "Isa 18:6; 56:9". See also Jer 7:33, 12:9, Eze 39:4-20. Come and gather yourselves together. All this imagery is taken from the idea that there would be a great slaughter, and that the bodies of the dead would be left unburied to the birds of prey. Unto the supper of the great God. As if the great God were about to give you a feast: to wit, the carcases of those slain. It is called " his supper" because he gives it; and the image is merely that there would be a great slaughter of his foes, as is specified in the following verse. (b) "Come" Eze 39:17-20 Verse 18. That ye may ea

t the flesh of kings. Of the kings under the control of the beast and the false prophet, Rev 16:14, 17:12-14. And the flesh of captains. Of those subordinate to kings in command. The Greek word is χιλιαρχων--- chiliarchs --denoting captains of a thousand, or, as we should say, commanders of a regiment. The word colonel would better convey the idea with us; as he is the commander of a regiment, and a regiment is usually composed of about a thousand men. And the flesh of mighty men. The word here means strong, and the reference is to the robust soldiery--rank and file in the army. And the flesh of horses, and of them that sit on them. Cavalry --for most armies are composed in part of horsemen. And the flesh of all men, both free and bond. Freemen and slaves. It is not uncommon that freemen and slaves are mingled in the same army. This was the case in the American Revolution, and is common in the East. Both small and great. Young and old; of small size and of great size; of those of humble, and those of exalted rank. The later armies of Napoleon were composed in great part of conscripts, many of whom were only about eighteen years of age, and to this circumstance many of his later defeats are to be traced. In the army that was raised after the invasion of Russia, no less than one hundred and fifty thousand of the conscripts were between eighteen and nineteen years of age.-- Alison's History of Europe, iv. 27. Indeed, it is common in most armies that a considerable portion of the enlistments are from those in early life; and besides this, it is usual to employ mere boys on various services about a camp.Verse 19. And I saw the beast

And I saw the kings of the earth - The ten kings mentioned Rev 17:12 ; who had now drawn the other kings of the earth to them, whether Popish, Mahometan, or pagan. Gathered together to make war with him that sat upon the horse - All beings, good and evil, visible and invisible, will be concerned in this grand contest. See Zech 14:1 , &c.

. Rev 13:1, Rev 13:11. Compare Rev 17:13. And the kings of the earth, and their armies, gathered together. There is allusion here to the same assembling of hostile forces which is described in Rev 16:13-14, for the great decisive battle that is to determine the destiny of the world--the question whether the Messiah or Antichrist shall reign. There can be no doubt that the writer in these passages designed to refer to the same events--the still future scenes that are to occur when the Roman, the Pagan, and the Mohammedan powers shall be aroused to make common cause against the true religion, and shall stake all on the issue of the great conflict. Rev 16:13, Rev 16:14. Against him that sat on the horse. The Messiah--the Son of God. Rev 19:11. And against his army. The hosts that are associated with him--his redeemed people. Rev 19:14. (c) "make war" Rev 16:14,16 Verse 20. And the beast was taken

. That is, was taken alive, to be thrown into the lake of fire. The hosts were slain, ( Rev 19:21,) but the leaders were made prisoners of war. The general idea is, that these armies were overcome, and that the Messiah was victorious; but there is a propriety in the representation here that the leaders--the authors of the war--should be taken captive, and reserved for severer punishment than death on the battle-field would be--for they had stirred up their hosts, and summoned these armies to make rebellion against the Messiah. The beast here, as all along, refers to the Papal power; and the idea is that of its complete and utter overthrow, as if the leader of an army were taken captive and tormented in burning flames, and all his followers were cut down on the field of battle. And with him the false prophet. As they had been practically associated together, there was a propriety that they should share the same fate. In regard to the false prophet, and the nature of this alliance, Rev 16:13. That wrought miracles before him. That is, the false prophet had been united with the beast in deceiving the nations of the earth. Rev 16:14. With which he deceived them that had received the mark of the beast. Rev 13:16-18. By these arts they had been deceived; that is, they had been led into the alliance, and had been sustained in their opposition to the truth. The whole representation is that of an alliance to prevent the spread of the true religion, as if the Papacy and Mohammedanism were combined, and the one was sustained by the pretended miracles of the other. There would be a practical array against the reign of the Son of God, as if these great powers should act in concert, and as if the peculiar claims which each set up in behalf of its own Divine origin became a claim which went to support the whole combined organization. These both were east alive into a lake of fire. The beast and the false prophet. That is, the overthrow will be as signal, and the destruction as complete, as if the leaders of the combined hosts should be taken alive, and thrown into a pit or lake that burns with an intense heat. There is no necessity for supposing that this is to be literally inflicted--for the whole scene is symbolical--meaning that the destruction of these powers would be as complete as if they were thrown into such a burning lake. Compare Barnes on "Re 14:10-11". Burning with brimstone. Sulphur--the usual expression to denote intense heat, and especially as referring to the punishment of the wicked. Rev 14:10. (d) "beast" Rev 16:13,14 (e) "lake of fire" Rev 20:10, Dan 7:11 Verse 21. And the remnant. Th

The false prophet, who had wrought the miracles before him - And therefore shared in his punishment; these two ungodly men were cast alive - Without undergoing bodily death. Into the lake of fire - And that before the devil himself, Rev 20:10 . Here is the last of the beast. After several repeated strokes of omnipotence, he is gone alive into hell. There were two that went alive into heaven; perhaps there are two that go alive into hell. It may be, Enoch and Elijah entered at once into glory, without first waiting in paradise; the beast and the false prophet plunge at once into the extremest degree of torment, without being reserved in chains of darkness till the judgment of the great day. Surely, none but the beast of Rome would have hardened himself thus against the God he pretended to adore, or refused to have repented under such dreadful, repeated visitations! Well is he styled a beast, from his carnal and vile affections; a wild beast, from his savage and cruel spirit! The rest were slain - A like difference is afterwards made between the devil, and Gog and Magog, Rev 20:9 ,10.

e remainder of the assembled hosts--the army at large, in contradistinction from the leaders. Were slain with the sword. Cut down with the sword; not rescued for protracted torment. A proper distinction is thus made between the deceived multitudes and the leaders who had deceived them. Of him that sat upon the horse. The Messiah, Rev 19:11. Which sword proceeded out of his mouth. Barnes on "Re 19:15". That is, they were cut down by a word. They fell before him as he spake, as if they were slain by the sword. Perhaps this indicates that the effect that is to be produced when these great powers shall be destroyed is a moral effect; that is, that they will be subdued by the word of the Son of God. And all the fowls were filled with their flesh. Rev 19:17. An effect was produced as if the fowls of heaven should feed upon the carcases of the slain. The general idea here is, that these great Antichristian powers which had so long resisted the gospel, and prevented its being spread over the earth; which had shed so much blood in persecution, and had so long corrupted and deceived mankind, would be subdued. The true religion would be as triumphant as if the Son of God should go forth as a warrior in his own might, and secure their leaders for punishment, and give up their hosts to the birds of prey. This destruction of these great enemies--which the whole course of the interpretation leads us to suppose is still future--prepares the way for the millennial reign of the Son of God--as stated in the following chapter. The "beast" and the "false prophet" are disposed of, and there remains only the subjugation of the great dragon--the source of all this evil--to prepare the way for the long-anticipated triumph of the gospel. This subjugation of the great original source of all those evil influences is stated in Rev 20:1-3; and then follows the account of the thousand years' rest of the saints, the resurrection of the dead, and the final judgment. (f) "sword" Rev 19:15, 1:16 (g) "fowls" Rev 19:17,18

Here is a most magnificent description of the overthrow of the beast and his adherents. It has, in particular, one exquisite beauty; that, after exhibiting the two opposite armies, and all the apparatus for a battle, verses 11 - 19; Rev 19:11 - 19 then follows immediately, verse 20, 19:20 the account of the victory, without one word of an engagement or fighting. Here is the most exact propriety; for what struggle can there be between omnipotence, and the power of all the creation united against it! Every description must have fallen short of this admirable silence.