Revelation 19:13

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

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

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