Apocalipse 19
Bob Utley · You Can Understand the Bible
Apocalipse 19
CONTEXTUAL INSIGHTS TO REVELATION 19:1-21 A. The chapter division in this section of Revelation was made in an inappropriate place (chapter divisions, paragraph divisions, verse divisions, capitalizations, and punctuation are not part of the inspired original Greek text). Revelation 19:1-10 is obviously the concluding remarks about the destruction of the great whore described in Rev. 17:1-18:24. As people rejoiced over the fall of Assyria and Babylon in the OT, now holy angels (cf. Rev. 19:4) rejoice over the fall of Babylon, the harlot (i.e., human government apart from God), as did the believers in Rev. 18:20. B. The series of praises of Rev. 19:1-10 is in response to 18:20. Chapters 17-19 form a literary unit, as do chapters 20-22. C. This is generally understood as being the chapter which describes the Second Coming of Christ (cf. Rev. 19:11-16). But it must be seen that this chapter closes another cycle of judgment. The return of Christ is described in this chapter in very Jewish terms, which seem to be altogether different from the Pauline description of 1 Thess. 4:14-18. The Jews expected the Messiah to return in the manner described in Rev. 19:11-16. The NT describes the Second Coming in several different, but related, ways. Most Christians see the end-time in terms of Jesus' Mt. Olivet discourse (cf. Matthew 24; Mark 13; Luke 21) and Paul's discussion of 1. the rapture, 1 Thess. 4:13-18 2. the "man of sin" (cf. 2 Thessalonians 2) D. To those suffering persecution, Jesus as Warrior, Defender, and Judge was a comforting perspective.
Apocalipse 19
| Home | New Testament Studies | Revelation Table of Contents | Previous Section | Next Section | CONTEXTUAL INSIGHTS TO REVELATION 19:1-21 The more one studies the book of Revelation, the more one sees that there is no consensus. Even within the four major strategies (i.e. Historists, Preterists, Futurists, Idealists) there is no consensus. So, what must a sincere seeker after God and His word do? Pray specifically for wisdom (i.e. James 1:5) to understand the main truths. Read the entire book several times at one sitting using different translations Read the Bible before you read someone's book about Revelation. You, the Bible, and the Spirit have priority! Compare the truths you find with parallel passages (1) OT allusions (2) other eschatological passages (i.e. the Olivet Discourse) apostolic truth in general from the NT which reflects and interprets Jesus' teachings Be careful of judgmentalism and dogmatism "Bible Interpretation Seminar" The chapter division in this section of Revelation was made in an inappropriate place. Chapter divisions, paragraph divisions, verse divisions, capitalizations, and punctuation are not part of the inspired original uncial Greek texts which are the basis of our modern translations. Revelation 19:1-10 is obviously the concluding remarks about the destruction of the great whore described in Rev. 17:1-18:24, which would denote the destruction of Jerusalem. As people rejoiced over the fall of Assyria and Babylon in the OT, now holy angels (cf. Rev. 19:4) rejoice over the fall of Babylon, the great harlot (Jerusalem), as did the believers in Rev. 18:20. The series of praises of Rev. 19:1-10 is in response to Rev. 18:20. Chapters 17-19 form a literary unit, as do chapters 20:1-22:15. See Introduction, "Opening Statements," D. There are several different ways to view vv. 1-10. vv. 19:1-10 are parallel with Rev. 11:15-19. A good list of the parallels is found in David Chilton, The Days of Vengeance, summarized in Steve Gregg, Revelation: Four Views, Revised and Updated, pp. 498-500 (Preterists) vv. 19:1-10 are a response to the command in 18:20 about the destruction of Babylon (Jerusalem) vv. 5-10, the marriage supper of the Lamb, is viewed in Preterists' thought there is an intended comparison between faithless Israel, YHWH's first wife who is being divorced and destroyed (cf. Isa. 50; Jer. 3; Ezek. 16; 23), and YHWH's new faithful bride, the church (cf. Rev. 21:2; Matt. 22:2-14; 25:1-13) by Futurists as occurring in heaven with believers, just after the rapture of 1 Thess. 4:13-15 Special Topic: Divorce For many vv. 11-18 describe Jesus as the One who vanquishes Jerusalem (Preterists, cf. Matt. 16:27-28) Rome (Preterists, cf. Rev. 17:8-18) unbelieving nations by means of the gospel (Post Millennialists) the final return of Christ, as do vv. 19-21 (Futurists) (Special Topic: The Second Coming) It is generally understood that vv. 11-21 describe the Second Coming of Christ. But it must be seen that this chapter closes another literary cycle of judgment and victory. at the end of each of the seven churches at the end of the throne scene ‒ Rev. 5:11-14 at the end of the sixth seal ‒ Rev. 6:12-17 (also note Rev. 7:12-17) at the end of the seventh trumpet ‒ Rev. 11:15-19 at the end of the woman with child and the beast literary unit ‒ Rev. 14:14-20 at the end of the seventh bowl of wrath ‒ Rev. 16:17-21 at the end of the literary unit which denotes the fall of Babylon (i.e. Jerusalem) ‒ Rev. 17-19 (note esp. Rev. 19:11-21) at the beginning of the last literary unit (Rev. 20:1-22:5) ‒ Rev. 20:1-15, which I believe is the Consummative Coming of Christ. I must admit that it is very difficult to differentiate between the inauguration of the New Age, the New Covenant (i.e. Rev. 4-19), and its consummation (Rev. 20-22). Apocalyptic imagery is so hyperbolic! Therefore, in my opinion, it refers to the fall of Jerusalem and the burning of the temple in A.D. 70. see Introduction to Revelation, "Opening Statements," D. The coming of Christ is described in this chapter in very Jewish terms, but they seem to be altogether different from Luke in Acts 1:11 Paul's description in 1 Cor. 15 and 1 Thess. 4:14-16 Peter's description in 2 Pet. 3 the Jews' expectation of the Messiah's return in the manner described in Rev. 19:11-16 (i.e. Matt. 16:27-28). This is the way Futurists expect His return. To those believing Jews suffering persecution, Jesus as Warrior, Defender, and Judge was a comforting perspective.
Apocalipse 19:1-5
19:1 "I heard something like a loud voice of a great multitude in heaven" This is an allusion to Jer. 51:48. Chapters 17-18 draw heavily from Jeremiah 50-51 (the destruction of Babylon) for their imagery. This same phrase or concept is also found in Rev. 11:15 (the Second Coming after the seventh trumpet) and 19:6. There has been much discussion about who the multitude might be, but it is simply speculation as to whether it is the faithful angelic host, redeemed humanity, or both. ▣ "Hallelujah" This Hebrew term means "praise YHWH" (BDB 237 II and 219). This is the only occurrence of this term in the NT. It appears in this context four times: Rev. 19:1,3,4, and 6. The OT background to this is found in the praise Psalms used in the liturgy of both the Passover and the Feast of Tabernacles (cf. Ps. 104:35; 105:45; 106:48; 111:1; 112:1; 113:1; 116:19; 117:2; 125:1,21; 146:1,10; 147:1;148:1,14; 149:1,9; 150:1,6). A parallel phrase is found in Rev. 19:5b. ▣"salvation" This characterizes God's desire for all mankind (cf. Rev. 9:20-21; 14:6-7; 16:9,11; 21:7; 22:17; Ezek. 18:23,30-32; John 3:16; 4:42; 1 Tim. 2:4; 4:10; 2 Pet. 3:9; 1 John 4:14). It can refer to the OT concept of physical deliverance, but probably relates to a total, eternal, cosmic salvation for believing individuals, and all physical creation (cf. Acts 3:21; Rom. 8:18-25; Col. 1:19). Special Topic: Salvation (OT term) Special Topic: YHWH's Eternal Redemptive Plan ▣ "glory and power" Throughout the book heavenly choirs break into songs of praise to God. Often these praise songs are the key to interpreting the immediate context. Special Topic: Glory (doxa, NT) 19:2 "because His judgments are true and righteous" This may be an allusion to Ps. 19:9; 119:138 and 142. God's judgments are appropriate and fair (seen in the three cycles of judgment). This would have been very encouraging to a group of Christians undergoing persecution (cf. Rev. 19:11; 15:3,4; 16:7). Special Topic: True (the term) in John's Writings Special Topic: Righteousness ▣ "the great harlot" This fallen, anti-God world system goes by several names: the great city Babylon the prostitute (cf. Rev. 14:8; 16:19-21; 17:1-18:24) Verses 1-4 continue the context from Rev. 17 and 18. ▣ "who was corrupting the earth with her immorality" This refers to materialism, idolatry, or immoral pagan fertility worship, or emperor worship (cf. Rev. 2:14,20,21; 9:21; 14:8; 17:2,4; 18:3). Special Topic: Destroy, Ruin, Corrupt (phtheirō) ▣ "He has avenged the blood of His bond-servants on Her" This may be an allusion to Deut. 32:43 or 2 Kgs. 9:7 (cf. Rom. 12:19). God acts on behalf of the prayers of His saints (cf. Rev. 6:9-11; Matt. 7:7-8; 21:22; John 21:22; 14:13-14; 15:7,16; 16:23-24, 26; James 4:2; 1 John 3:22; 5:14-16). The anti-God world system has always been involved in the persecution and killing of God's people. God allows evil to reveal its true intentions (cf. Rev. 13:5,7,15). 19:3 "Her smoke rises up forever and ever" This is an allusion to Isa. 34:10 which describes universal judgment. We must remember that this literary genre (apocalyptic) uses symbols to communicate truth. The truth here seems to be one of two possible foci: eternal punishment (cf. Rev. 6:10; Matt. 3:12; 25:41; Luke 3:17; Mark 9:43,48) complete destruction (cf. Isa. 34:8-10). This same truth is found in Rev. 14:11 19:4 "the twenty-four elders" See motes at Rev. 4:4. ▣ "Amen" This term is used in Rev. 1:6,7; 3:14; 5:14 and 7:12; 19:4; 22:20; and 22:21. It is a form of the OT Hebrew word for "faith" (emeth, cf. Hab. 2:4). Its original etymology was "to be firm" or "to be sure." It came to be applied in the OT to the trustworthiness of God. However, in the NT, its use is primarily liturgical in the sense of "I agree" or "I affirm." Special Topic: Amen Special Topic: Believe, Trust, Faith and Faithfulness in the Old Testament 19:5 "and a voice came from the throne saying" Because of the phrase "our God" (Rev. 19:5b), this must be an angel, not Deity. Jesus never calls God "our God" (Michael MaGill, NT Transline, p. 1011).
Apocalipse 19:1-5
19:1 "I heard something like a loud voice of a great multitude in heaven" This is an allusion to Jer. 51:48. In chapters 17-18 John draws heavily from Jeremiah 50-51 (the destruction of Neo-Babylon) for their imagery. This same phrase or concept is also found in Rev. 11:15 (the coming judgment after the seventh trumpet) and Rev. 19:6. There has been much discussion about who the multitude might be, but it is simply speculation as to whether it is the faithful angelic host (see v. 4) redeemed humanity (see v. 5b) or both ▣ "Hallelujah" This Hebrew term means "praise YHWH" (BDB 237 II and 219). This is the only occurrence of this term in the NT. It appears in this context four times: Rev. 19:1,3,4, and 6. The OT background to this is found in the praise Psalms (i.e. Ps. 113-118) used in the liturgy of both the Passover and the Feast of Tabernacles (cf. Ps. 104:35; 105:45; 106:48; 111:1; 112:1; 113:1; 116:19; 117:2; 125:1,21; 146:1,10; 147:1;148:1,14; 149:1,9; 150:1,6). A parallel phrase is found in Rev. 19:5b (i.e. "give praise to. . ."). ▣"salvation" This characterizes God's desire for all mankind made in His image and likeness (cf. Rev. 9:20-21; 14:6-7; 1 6:9,11; 21:7; 22:17; Ezek. 18:23,30-32; John 3:16,17; 4:42; 1 Tim. 2:4; 4:10; 2 Pet. 3:9; 1 John 2:2; 4:14). In this context it could refer to the OT concept of physical deliverance total, eternal, cosmic salvation for believing individuals, and physical creation (cf. Acts 3:21; Rom. 8:18-25; Col. 1:19) Special Topic: Salvation (OT term) Special Topic: YHWH's Eternal Redemptive Plan ▣ "glory and power" Throughout the book heavenly choirs break into songs of praise to God. Often these praise songs are the key to interpreting the immediate context. Special Topic: Glory (doxa, NT) 19:2 "because His judgments are true and righteous" This may be a composite allusion to Ps. 19:9; 119:138; and 142. God's judgments are appropriate and fair (seen in the three cycles of limited judgment for the purpose of evangelism). This judicial aspect of God's final judgment may be one of the purposes of the book (i.e. Rev. 15:3; 16:7). YHWH is a compassionate but fair Judge. This would have been very encouraging to a group of Christians undergoing persecution (cf. Rev. 19:11; 15:3,4; 16:7). Special Topic: Truth/True Special Topic: Righteousness ▣ "He has judged the great harlot" This is imagery for Jerusalem. See full note at Rev. 17:1. "the great city," cf. Rev. 17 "Babylon," Jerusalem (cf. Rev. 17) "the prostitute," cf. Rev. 14:8; 16:19-21; 17:1-18:24 Verses 1-4 continue the literary context from Rev. 17 and 18. ▣ "who was corrupting the earth with her immorality" This refers to materialism, idolatry, immoral pagan fertility worship (i.e. Ezek. 8), or emperor worship (cf. Rev. 2:14,20,21; 9:21; 14:8; 17:2,4; 18:3). Israel was meant to be a kingdom of priests (cf. Exod. 19:5-6) to bring the nations to a knowledge of YHWH (i.e. 1 Kgs. 8:43,60), but she failed (i.e. Matt. 23). Again, "earth" can be translated "land," referring to Israel, see note at Rev. 1:7. Special Topic: Destroy, Ruin, Corrupt (phtheirō) Special Topic: World (several terms), II. D. ▣ "He has avenged the blood of His bond-servants on Her" This may be an allusion to Deut. 32:43 or 2 Kgs. 9:7 (cf. Rom. 12:19). God acts on behalf of the prayers of His saints (cf. Rev. 6:9-11; Matt. 7:7-8; 21:22; John 21:22; 14:13-14; 15:7,16; 16:23-24, 26; James 4:2; 1 John 3:22; 5:14-16). Both Israel and Rome have been involved in the persecution and killing of God's people, but this context fits Jerusalem best (cf. Rev. 1:7; 11:8; Matt. 23:29-39; Luke 11:49-51; 1 Thess. 2:14-16). God allows evil to reveal its true intentions (cf. Rev. 13:5,7,15). Special Topic: Intercessory Prayer Special Topic: My Servant 19:3 "Her smoke rises up forever and ever" This is an allusion to Isa. 34:10 which describes complete judgment of Edom. This same imagery appeared in Rev. 14:11. We must remember that this literary genre (apocalyptic) uses symbols to communicate truth. The truth here seems to be one of two possible foci: eternal punishment (cf. Matt. 3:12; 25:41; Mark 9:43,48; Luke 3:17) complete destruction (cf. Isa. 34:8-10). This same imagery is found in the judgment scene of Gen. 19:28, related to Sodom (cf. Jude v. 7) I think #2 fits the imagery best. Special Topic: Forever ('olam and aiōnios) Special Topic: Eternal Punishment Special Topic: Perish 19:4 "the twenty-four elders and the four living creatures" These are two categories of angelic throne beings. See notes at Rev. 4:4. ▣ "fell down and worshiped God who sits on the throne" Falling down was an act of awe and worship (see Special Topic: Worship). The term "throne" is imagery for YHWH's control and authority over all creation (i.e. King, cf. Ps. 10:16; 29:10). The term is used 47 times in Revelation. The rabbis call YHWH "the King of the universe"! ▣ "Amen" This term is used in Rev. 1:6,7; 3:14; 5:14 and 7:12; 19:4; 22:20; and 22:21. It is a form of the OT Hebrew word for "faith" (emeth, cf. Hab. 2:4). Its original etymology was "to be firm" or "to be sure." It came to be applied in the OT to the trustworthiness of God. However, in the NT, its use is primarily liturgical in the sense of "I agree" or "I affirm." Special Topic: Amen Special Topic: Believe, Trust, Faith and Faithfulness in the Old Testament 19:5 "and a voice came from the throne saying" Because of the phrase "our God" (Rev. 19:5b), this must be an angel, not Deity. Jesus never calls God "our God" (Michael MaGill, NT Transline, p. 1011). I am surprised the NASB and other translations put Rev. 19:5a in the paragraph of vv. 1-4. See a list of several series of angels at Rev. 16:2.
Apocalipse 19:5-6
▣ "Give praise to our God" This is an allusion to Ps. 115:13; 134:1; 135:1. The term is a PRESENT ACTIVE IMPERATIVE, but it is a different term than "Hallelujah," which is found in Rev. 19:1,3,4 and 6. It is theologically unusual that an angel would use the words, "Our God," but Rev. 19:10 shows that angels identify themselves not only with the saints in service, but also with the saints in their testimony concerning Jesus. ▣ "all you His bond-servants, you who fear Him, the small and the great" This is an allusion to Ps. 115:13 (used earlier in Rev. 11:18). 19:6 These descriptive phrases were used of God in Ezek. 43:2 of a powerful angel in Dan. 10:6 of Christ in Rev. 1:15 of the redeemed community in Rev. 14:2 in context this seems to be an angelic choir
Apocalipse 19:5-6
19:5b "Give praise to our God" This is an allusion to Ps. 115:13; 134:1; 135:1. The term is a PRESENT ACTIVE IMPERATIVE, but it is a different term than "Hallelujah," which is found in Rev. 19:1,3,4 and 6. It is theologically unusual that an angel would use the words, "Our God," but Rev. 19:10 shows that angels identify themselves not only with the saints in service, but also with the saints in their testimony concerning Jesus (note the textual variant at Rev. 5:9). ▣ "our God" There are several Greek MS variations "Lord the God our" ‒ MS אi 2 the God, the Lord our" ‒ MS א * "Lord, the God" ‒ MS A "the God our" ‒ some minuscules "Lord" ‒ Syrian and Coptic translations The UBS 4 cannot decide which option is original but puts option #1 in the text with "our" in brackets. Bruce M. Metzger, A Textual Commentary on the Greek New Testament (p. 760), points out that the PRONOUN does not occur in the other places option #3 occurs (cf. Rev. 1:8; 4:8; 11:17; 15:3; 16:7; 21:22). ▣ "all you His bond-servants, you who fear Him, the small and the great" This is an allusion to Ps. 115:13 (used earlier in Rev. 11:18; see Contextual Insights, D.) All conscious creatures will one day praise God and His Son (i.e. Phil. 2:9-11 from Isa. 45:23). 19:6 These audio descriptive phrases were used of God in Ezek. 43:2 of a powerful angel in Dan. 10:6 of Christ in Rev. 1:15 of the redeemed community in Rev. 14:2 in context this seems to be an angelic choir the redeemed (i.e, the use of "our" in vv. 1,5,6b) even both in a united choir
Apocalipse 19:6-8
▣ "the Lord our God, the Almighty" This threefold title for God from the OT (YHWH, Elohim, and El Shaddai appears in various forms in Rev. 1:8; 4:8; 11:7; 15:3; 16:7,14; 19:15; and 21:22. The PRONOUN "our" is very unusual because it is spoken by an angel. It appears in no other occurrence with this threefold title. However, the textual evidence for its inclusion is strong. "Lord the God of us" in an early corrector of MS אi 2 (UBS 4 puts this in the text but gives it a "C" rating) "the God, the Lord of us" in the original MS of א * in some later minuscule Greek texts, "the God of us" (MSS 051, 209) "Lord God" (MS A) "Lord" (Peshitta and Coptic versions) Special Topic: Names for Deity, C. and D. Special Topic: Shaddai ▣ "reigns" There has been much discussion over this AORIST TENSE VERB (cf. Rev. 11:17). Some see it as God beginning to reign (an INGRESSIVE or INCEPTIVE AORIST, cf. Ps. 93:1; 97:1, NJB). However, God has always reigned (a CONSTATIVE or GNOMIC AORIST, cf. Ps. 99:1). Some see it as God reigning on the earth now as He has in heaven (a culminative or EFFECTIVE AORIST, cf. Matt. 6:10). The end of time and the consummation of God's kingdom occurs several times in Revelation at the end of the different cycles of judgment (seals, trumpets, bowls). This seems to be parallel to Rev. 11:15. It may be an allusion to Isa. 24:23; 52:7 or Micah 4:7. Special Topic: Reigning in the Kingdom of God 19:7 The first two VERBS in Rev. 19:7 are SUBJUNCTIVES. let us rejoice – PRESENT ACTIVE let us exult – PRESENT ACTIVE The third VERB has several variants dōsōmen (IRREGULAR AORIST ACTIVE SUBJUNCTIVE) – MS P dōsomen (FUTURE), "we will give glory" – MSS אi 2 , A dōmen (AORIST ACTIVE SUBJUNCTIVE) – MS א * Numbers 1 and 3 would be translated like the first two VERBS, "let us give glory." Number 2 would be translated "we will give glory" (RSV). The UBS 4 gives #1 a "C" rating; the UBS 3 gave it a "D" rating. The committee could not decide which was original. Special Topic: Textual Criticism ▣ "give the glory to Him" This may be a metaphorical phrase for trusting, believing, or placing faith in Christ. In Rev. 11:13 it could mean that some repented and became believers as a result of God's acts of judgment. This phrase is used of God's people in Rev. 14:7 and of tormented unbelievers' refusal to worship God in Rev. 16:9. Special Topic: Glory (kabod, OT) Special Topic: Glory (doxa, NT) ▣ "the marriage of the Lamb" "Lamb" has an OT sacrificial connotation (cf. Lev. 1-7). This phrase links a sacrifice element with a communal meal (peace offering). There is an allusion to a marriage feast in Matt. 8:11; 26:29; Luke 14:15; 22:16. It focuses on the Jewish marriage custom of a betrothal period, a waiting period, and a seven-day wedding feast. It is interesting to note that within a few passages the metaphor changes to God's people, not as bride, but as wedding guests (cf. Rev. 19:9 and Matt. 22:1-14). The metaphor will change again in Rev. 21:2,9 to God's people as "the New Jerusalem." The concept of a marital relationship between God and His Church is found in the OT in Isa. 54:4-8; 62:5; Jer. 31:32; Ezekiel 16; and Hosea 2:14-19. The metaphor is seen in the NT in 2 Cor. 11:2; Eph. 5:21-31; Rev. 19:9; 21:2,9; 22:17. Also, Jesus is depicted as a bridegroom (cf. Matt. 9:15; Mark 2:19-20; Luke 5:34-35; John 3:29). Several parables in Matthew continue this theme (cf. Matt. 22:1-14; 25:1-13). Marriage may be the best human example of the concept of a biblical covenant. ▣ "His bride has made herself ready" This is an AORIST ACTIVE INDICATIVE. Some have interpreted this as meritorious human works. The AORIST PASSIVE of Rev. 19:8 shows this interpretation cannot be true. This context affirms the paradoxical relationship between God's initiating activity (cf. John 6:44,65) seen in the invitation of Rev. 19:9, which is a PERFECT PASSIVE PARTICIPLE, and mankind's necessary faith response (cf. Mark 1:15; Acts 3:16,19; 20:21). This paradoxical relationship can be seen in Phil. 2:12-13. It is supported by the fact that in Rev. 19:8 God gives permission to dress, but the dress refers to the good deeds (righteous acts) of God's people (cf. Rev. 14:13; Eph. 2:10; 1 Tim. 5:25). In Word Pictures in the New Testament A. T. Robertson has an interesting comment on Rev. 19:7. "Three metaphors of women appear in the Apocalypse (the Mother in chapter 12, the Harlot in 13 to 19, and the Bride of Christ here to the end). 'The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy (Swete)'" (p. 449). 19:8 "the righteous deeds of the saints" The term "righteous acts" (dikaiōma) has several usages in the NT. it refers to God's acts of justice (cf. Rev. 15:4) it refers to Jesus' act of dying on behalf of mankind (cf. Rom. 5:16,18) it refers to believers' lives of justice (cf. Rev. 19:8) it refers to a decree, a law, or an ordinance, usually the Law of Moses (cf. Luke 1:6; Rom. 1:32; 2:26; 8:4; Heb. 9:1,10). The main theological issue related to this family of Greek terms (dikaioō, dikaiōsis, dikaios, dikaiosune) is how fallen mankind can claim to be right, righteous, just, justified. It must be stated emphatically that this spiritual condition was not accomplished by human effort (cf. Rom. 3:21-30; Eph. 2:8-9), but by Divine choice (the Father), through a Divine act (the Son), and the Divine drawing of the Spirit (cf. John 6:44,65). Mankind can only receive the finished result (cf. Rom. 5; 2 Cor. 5:21). The goal of right standing is right living, Christlike living (cf. Rom. 9:29; Gal. 4:19; Eph. 1:4; 2:10). Righteous living is evidence of a relationship with God (cf. Rev. 14:13), not the grounds of that relationship (cf. Gal. 3:1-3)!
Apocalipse 19:6-8
19:6b "Hallelujah" See note at Rev. 19:1. ▣ "the Lord our God, the Almighty" This threefold title for God from the OT (YHWH, Elohim, and El Shaddai) appears in various forms in Rev. 1:8; 4:8; 11:7; 15:3; 16:7,14; 19:15; and 21:22. See full note at Rev. 1:8. The PRONOUN "our" is very unusual because it is spoken by an angel. It appears in no other occurrence with this threefold title. However, the textual evidence for its inclusion is strong. "Lord the God of us" in an early corrector of MS אi 2 (UBS 4 puts this in the text but gives it a "C" rating) "the God, the Lord of us" in the original MS of א * in some later minuscule Greek texts, "the God of us" (MSS 051, 209) "Lord God" (MS A) "Lord" (Peshitta and Coptic versions) The PRONOUN is used in vv. 1,5. The speakers may be a host of the redeemed in heaven. If so, "our" is surely appropriate. Special Topic: Names for Deity, C. and D. Special Topic: Shaddai ▣ "reigns" There has been much discussion over this AORIST TENSE VERB (cf. Rev. 11:17). Some see it as God beginning to reign (an INGRESSIVE or INCEPTIVE AORIST, cf. Ps. 93:1; 97:1, NJB). However, God has always reigned (a CONSTATIVE or GNOMIC AORIST, cf. Ps. 99:1). Some see it as God reigning on the earth now as He has in heaven (a CULMINATIVE or EFFECTIVE AORIST, cf. Matt. 6:10). An in time (temporal) judgment occurs several times in Revelation at the end of the different cycles of judgment (seals, trumpets, bowls; see Contextual Insights, F.) This seems to be parallel to Rev. 11:15. It may be an allusion to Isa. 24:23; 52:7 or Micah 4:7. It is difficult for me to differentiate the passages in the Olivet Discourse and the book of Revelation between God's coming judgment on Jerusalem God's coming judgment on Rome God's consummation of time and history (i.e. The Second Coming, i.e. Acts 1:11; 1 Cor. 15; 1 Thess. 4:13-19; Rev. 21-22). I want to affirm all three. YHWH is in control of history (i.e. Dan. 2). Special Topic: Reigning in the Kingdom of God Special Topic: The Second Coming 19:7 The first two VERBS in Rev. 19:7 are SUBJUNCTIVES (an element of contingency). let us rejoice – PRESENT ACTIVE let us exult – PRESENT ACTIVE The third VERB has several variants dōsōmen (IRREGULAR AORIST ACTIVE SUBJUNCTIVE) – MS P dōsomen (FUTURE), "we will give glory" – MSS אi 2 , A dōmen (AORIST ACTIVE SUBJUNCTIVE) – MS א * Numbers 1 and 3 would be translated like the first two VERBS, "let us give glory." Number 2 would be translated "we will give glory" (RSV). The UBS 4 gives #1 a "C" rating; the UBS 3 gave it a "D" rating. The committee could not decide which was original. Special Topic: Textual Criticism ▣ "give the glory to Him" This phrase may be an image for trusting, believing, or placing faith in Christ. In Rev. 11:13 it could mean that some repented and became believers as a result of God's acts of judgment. This phrase is used of God's people in Rev. 14:7 tormented unbelievers' refusal to worship God in Rev. 16:9 The term "glory" is difficult to define. Special Topic: Faith, Believe, or Trust Special Topic: Glory (kabod, OT) Special Topic: Glory (doxa, NT) ▣ "the marriage of the Lamb" "Lamb" has an OT sacrificial connotation (cf. Lev. 1-7; Isa. 53; John 1:29). This phrase links a sacrificial element with a communal meal (i.e. peace offering). There is an allusion to a marriage feast in Matt. 8:11-12; 26:29; Luke 14:15; 22:16. It focuses on the Jewish marriage custom of a betrothal period, a waiting period, and a seven-day wedding feast It is interesting to note that within a few passages the image changes to God's people, not as bride, but as wedding guests (cf. Rev. 19:9 and Matt. 22:1-14). The image will change again in Rev. 21:2,9 to God's people as "the New Jerusalem." The concept of a marital relationship between God and His faithful people is found in the OT in Isa. 54:4-8; 62:5; Jer. 31:32; Ezekiel 16; and Hosea 2:14-19 in the NT in 2 Cor. 11:2; Eph. 5:21-31; Rev. 19:9; 21:2,9; 22:17 also, Jesus is depicted as a bridegroom (cf. Matt. 9:15; Mark 2:19-20; Luke 5:34-35; John 3:29) several parables in Matthew continue this theme (cf. Matt. 22:1-14; 25:1-13) This marriage supper is in great contrast to the divorce and destruction of Israel, often viewed as YHWH's wife. She had proved to be unfaithful and was finally rejected and judged. The new wife is not just a symbol of Gentiles being included in the Old Covenant, but a completely New Covenant (i.e. Eph. 2:11-3:13; Gal. 3:28-29; Col. 3:11). Also please note that this marriage feast has already taken place. The Kingdom of our God in Christ has come! There is no 2,000 year gap! Special Topic: Paul's Views of the Mosaic Law Special Topic: Superiority of the New Covenant Over the Mosaic Covenant Special Topic: Peace Offering ▣ "His bride has made herself ready" This is an AORIST ACTIVE INDICATIVE. Some have interpreted this as meritorious human works. The AORIST PASSIVE of Rev. 19:8 shows this interpretation cannot be true (also note v. 9, "those who are invited," note Eph. 2:8-9). This context affirms the paradoxical relationship between God's initiating activity (cf. John 6:44,65) seen in the invitation of Rev. 19:9, which is a PERFECT PASSIVE PARTICIPLE and mankind's necessary faith response (cf. Mark 1:15; Acts 3:16,19; 20:21; see Special Topic: Covenant) this paradoxical relationship can be seen in Phil. 2:12-13 it is supported by the fact that in Rev. 19:8 God gives permission to dress, but the dress refers to the good deeds (righteous acts) of God's people (cf. Rev. 14:13; Eph. 2:10; 1 Tim. 5:25) In Word Pictures in the New Testament A. T. Robertson has an interesting comment on Rev. 19:7. "Three metaphors of women appear in the Apocalypse (the Mother in chapter 12, the Harlot in 13 to 19, and the Bride of Christ here to the end). 'The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy (Swete)'" (p. 449). 19:8 "for the fine linen is the righteous deeds of the saints" The root for "righteous acts" (dikaiōmata) has several usages in the NT. it refers to God's acts of justice (cf. Rev. 15:4) it refers to Jesus' act of dying on behalf of mankind (cf. Rom. 5:16,18) it refers to believers' lives of justice (cf. Rev. 19:8) it refers to a decree, a law, or an ordinance, usually the Law of Moses (cf. Luke 1:6; Rom. 1:32; 2:26; 8:4; Heb. 9:1,10). The main theological issue related to this family of Greek terms (dikaioō, dikaiōsis, dikaios, dikaiōs, dikaiosunē, dikaiōma) is how fallen mankind can claim to be right, righteous, just, justified. See Special Topic below. It must be stated emphatically that this spiritual condition was not accomplished by human effort (cf. Rom. 3:21-30; Eph. 2:8-9) but by Divine choice (the Father) through a Divine act (the Son) the Divine drawing of the Spirit (cf. John 6:44,65) mankind can only receive the finished result (cf. Rom. 4-5; 2 Cor. 5:21) The goal of right standing is right living, Christlike living (cf. Rom. 9:29; Gal. 4:19; Eph. 1:4; 2:10). Righteous living is evidence of a relationship with God (cf. Rev. 14:13), not the grounds of that relationship (cf. Gal. 3:1-3; Eph. 2:8-9)! This is the mystery of the divine promise of salvation (i.e. unconditional covenant, i.e. Gen. 15:12-21) but a mandated human response (i.e. conditional covenant of repentance and faith). Special Topic: Righteousness Special Topic: Covenant Special Topic: Election Special Topic: Eastern Literature
Apocalipse 19:9-10
19:9 "Blessed are" This is the fourth of seven blessings to the redeemed in Revelation (cf. Rev. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7,14). ▣ "those who are invited" This is a PERFECT PASSIVE PARTICIPLE, which emphasizes God's call to salvation (cf. Rev. 17:14; John 6:44,65). ▣ "These are the true words of God" This phrase emphasizes the trustworthiness of the angel's message (cf. Rev. 21:5; 22:6). Special Topic: True (the term) in John's Writings 19:10 "Then I fell at his feet to worship him" There has been much discussion about John's attempt to worship an angel (cf. Rev. 22:8). Possibly John included it intentionally as a word against angel worship (cf. Rev. 22:9; Col. 2:18). John was awed by this powerful angelic person and may have assumed that he was either a divine personification (cf. Gen. 16:7-13; 22:11-15; 31:11,13; 48:15-16; Exod. 32,4; 13:21; 14:19; Jdgs. 2:1; 6:22-23; 13:3-22; Zech. 3:1-2; Luke 24:5) or a physical manifestation of the Spirit (cf. Rev. 22:8-9). Special Topic: Worship ▣ "I am a fellow servant of yours and your brethren who hold the testimony of Jesus" John called himself by this same term in Rev. 1:1. The angel identifies himself not only as a servant of God (cf. Deut. 33:2; Ps. 103:21; Dan. 17:10) but also of redeemed mankind (cf. Heb. 1:14). This angel also identifies himself with the testimony of Jesus, which is normally said of saints rather than angels (cf. Rev. 12:17). ▣ "for the testimony of Jesus is the spirit of prophecy" This is a highly unusual phrase and has been widely interpreted. It may refer to either Jesus as the focus of prophecy the fact that prophecy has returned as a sign that Jesus has brought in the new age of the Spirit (cf. Rev. 1:2; 6:9; 12:17 and 14:12 for a similar use of this phrase) Jesus is the very breath of prophecy (similar to "God breathed" of 2 Tim. 3:16) The context shows that those who have trusted in Christ have been led by the Spirit. No one can come to Christ unless the Spirit woos him (cf. John 6:44,65) helps him understand the gospel message encourages him to trust Christ baptizes him into Christ forms Christ in him (cf. John 16:8-11) The Spirit's ministry is magnifying Christ! Special Topic: Jesus and the Spirit
Apocalipse 19:9-10
19:9-10 "Those who are invited" refers to those who have turned to God and His Christ by repentance and faith (Arminians) those elected by God from eternity (Calvinists) There are two strong images in this chapter. the marriage supper of the Lamb (cf. Matt. 26:29). Deity has divorced and judged His first wife, faithless Israel (i.e. Matt. 8:11-12), and now marries His new faithful bride, the church (vv. 6-10; Rev. 21:2). the judgment coming of the glorified Jesus (vv. 11-16) Psalm 45 combines both of these events. It is difficult to clearly separate the A.D. 70 judgment coming from the end-time judgment coming. Both are true; one is past, one is future. rejoice, the great tribulation has passed prepare, the rapture and sudden coming is future 19:9 "Blessed are" This is the fourth of seven blessings to the redeemed in Revelation (cf. Rev. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7,14). Here, it comes from an angel. See full list of angels at Rev. 16:2. ▣ "those who are invited" This is a PERFECT PASSIVE PARTICIPLE, which emphasizes God's call to salvation (cf. Rev. 17:14; John 6:44,65). The question is, "Does He invite all or just some"? I think the parable of Matt. 22:1-14 and Luke 14:16-24 helps answer this question. Special Topic: Election Special Topic: YHWH's Eternal Redemptive Plan ▣ "These are the true words of God" This phrase emphasizes the trustworthiness of the angel's message (cf. Rev. 21:5; 22:6). Special Topic: Truth/True 19:10 "Then I fell at his feet to worship him" There has been much discussion about John's attempt to "worship" an angel (i.e. the same thing occurs in Rev. 22:8). Possibly John included it intentionally as a word against angel worship (cf. Rev. 22:9; Col. 2:18). John was awed by this powerful angelic person and may have assumed that he was either a divine personification (cf. Gen. 16:7-13; 22:11-15; 31:11,13; 48:15-16; Exod. 32,4; 13:21; 14:19; Jdgs. 2:1; 6:22-23; 13:3-22; Zech. 3:1-2; Luke 24:5) a physical manifestation of the Spirit (cf. Rev. 22:8-9) It was simply a gesture of awe and respect. Special Topic: Worship Special Topic: The Angel of the Lord ▣ "I am a fellow servant of yours and your brethren who hold the testimony of Jesus" John called himself by this same term in Rev. 1:1. The angel identifies himself not only as a servant of God (cf. Deut. 33:2; Ps. 103:21; Dan. 17:10) but also a servant of redeemed mankind (cf. Heb. 1:14; note the MS variation at Rev. 5:9). This angel also identifies himself with the testimony of Jesus, which is normally said of saints rather than angels (cf. Rev. 12:17). ▣ "for the testimony of Jesus is the spirit of prophecy" This is a highly unusual phrase and has been widely interpreted. There are two interpretive issues. what kind of GENITIVE is "of Jesus" testimony by Him? testimony about Him? what does "the spirit of prophecy" mean Jesus as the focus of OT prophecy (not Israel) the fact that prophecy has returned as a sign that Jesus has brought in the New Age of the Spirit (cf. Rev. 1:2; 6:9; 12:17 and 14:12 for a similar use of this phrase) Jesus is the very breath of prophecy (similar to the phrase related to inspiration, "God breathed" of 2 Tim. 3:16) The context shows that those who have trusted in Christ have been led by the Spirit. No one can come to Christ unless the Spirit woos him (cf. John 6:44,65) helps him understand the gospel message encourages him to trust Christ baptizes him into Christ forms Christ in him (cf. John 16:8-11) The Spirit's ministry is magnifying Christ (i.e. John 14:26; 16:13-15)! Special Topic: Spirit in the Bible Special Topic: Jesus and the Spirit Special Topic: Inspiration
Apocalipse 19:11-16
19:11 "And I saw heaven opened" This is a PERFECT PASSIVE VERBAL form and may relate to Ezek. 1:1. Several times in Revelation heaven has been opened (in partial ways) to reveal truth to John in progressive stages (cf. Rev. 4:1;11:19; 15:5). See notes at Rev. 3:7. ▣ "a white horse" The bridegroom in the previous paragraph is revealed further as an all-conquering warrior. This describes Jesus' coming as the Jews expected Him the first time, a powerful military general. This is somewhat different from Paul's description of the Second Coming (the Parousia) found in 1 Thess. 4:13-18. For a group of persecuted Christians this is an extremely encouraging metaphor. Interpreters must remember that this is not a full and complete discussion of the Second Coming that it is clothed in symbolic, apocalyptic language that it is true; our God, in Christ, is personally coming again to receive His own (cf. John 14:2-3) and to judge all mankind according to their deeds (cf. Gal. 6:7) ▣ "He who sat on it" Although there is a white horse in Rev. 6:2, this is obviously different. ▣ "called faithful and true" The terms "Faithful and True" in Hebrew convey trustworthiness (cf. Rev. 3:14 as well as Rev. 1:5; 3:7). Special Topic: "Truth" (the concept) in John's Writings Special Topic: "True" (the term) in John's Writings ▣ "in righteousness He judges and wages war" This is an allusion to Isa. 11:3-5 (cf. Isa. 9:7; 16:5; 32:1; Ps. 96:13), which describes the New Age of righteousness, the New Age of the Spirit. Special Topic: Righteousness 19:12 "His eyes are a flame of fire" This is a description of Jesus from Rev. 1:14 and 2:18. It has an OT angelic background from Dan. 10:6. ▣ "On His head are many diadems" This refers to royal crowns. Jesus has more crowns than the rider on the white horse in Rev. 6:2 (which symbolizes effective warfare) Satan (the red dragon of Rev. 12:3) the beast of Rev. 13:1 ▣ "and He has a name written on Him which no one knows except Himself" This may be an allusion to Rev. 2:17, but if it is, its meaning is still uncertain. Some see it as an allusion to the ancient belief that to know the name of gods was to have power over them. Others believe that it represents the fact that no one can completely know the character of Christ. Since the title is unknown, it does not refer to any of the titles of Jesus: "Faithful and True" of Rev. 19:11 "The Word of God" of Rev. 19:13) "King of Kings and Lord of Lords" of Rev. 19:16 19:13 "He is clothed with a robe dipped in blood" This is an allusion to a poem of YHWH's judgment from Isa. 63:3, which is also alluded to in Rev. 19:15. The term "dipped" (MS A, UBS 4 gives it a B rating) or "sprinkled" (MSS א * , P from Isa. 63:3) is in PERFECT TENSE; commentators disagree as to whether it refers to the blood of his enemies, which seems to be the focus of the paragraph and is reflected in a Targum on Gen. 49:10-11 (however, in context, the battle has not occurred) His own redemptive, sacrificial blood in which the saints have washed their own garments white (cf. Rev. 7:14) it is even possible it is the blood of His witnesses, who are precious to Him In context option #1 seems best. ▣ "and His name is called The Word of God" This is the term logos, which links the book of the Revelation with the Apostle John, for he is the only biblical author who uses this as a title of Jesus (cf. John 1:1,14; 1 John 1:1). The gospel is both a person (the Living Word of God, Jesus) and a message (the written Word of God, the Bible). This same dual aspect is reflected in the biblical use of the term "faith," which is both a personal act of welcoming Jesus and a cognitive act of believing doctrinal truths ("the faith," cf. Jude 1:3,20). Special Topic: Hebrew and Greek Background of Logos 19:14 "the armies which are in heaven" This has been interpreted in two ways. Because of Rev. 17:14 and the description of the saints in Rev. 19:8 in this immediate context, many have assumed that this refers to the saints. Because of the OT background of Deut. 33:2; Ps. 68:17; and Zech. 14:5 as well as the NT passages of Matt. 13:41; 16:27; Mark 8:38; 13:27; Luke 9:26; 1 Thess. 3:13; 2 Thess. 1:7, many believe that it must refer to the angels. This same ambiguity is present in many passages. 19:15 "from His mouth" This is an allusion to Isa. 11:4 and Rev. 1:16 and 2:16. This same judgmental metaphor has been found in Jewish apocalyptic literature (cf. IV Esdras 12:6; the Psalms of Solomon 17:10,45,49; and the book of I Enoch 62:6). ▣ "a sharp sword" This is a metaphor for the power of the gospel or of God's spoken word (cf. Gen. 1; Isa. 55:11; John 1:1; 2 Thess. 7:8), not a literal description. The end-time destruction of rebellious human armies is depicted in Ezek. 38-39. This destruction is accomplished by the sword (cf. Ezek. 38:21 and Rev. 19:15,21) fire from heaven cf. Ezek. 38:22; 39:6; and Rev. 20:9 This parallel between Revelation 19 and Revelation 20 (i.e., the different ways of destroying the armies of the nations), both of which reflect Ezekiel 38-39, implies a recapitulation. The Second Coming of Christ in Revelation 19 is repeated in different language in Rev. 20:1-10. Recapitulation has already been seen between the seals, trumpets, and bowls. ▣ "the nations" The OT origin of these armies is the godless nations listed in Ezekiel 38 from all over the Ancient Near East (cf. Rev. 19:2,5,6,13). John is using the end-time battle of Ezekiel 38-39 (or possibly Psalm 2) as the source of his imagery about the eschatological battle between good and evil! Jesus has by far the biggest sword! See notes at Rev. 2:26 and 10:11. ▣ "He will rule them with a rod of iron" This is the second of three descriptions about the one riding on the white horse. This description of judgment comes from Ps. 2:9 and 110:5-6 (cf. Rev. 2:27; 12:5). ▣ "and He treads the wine press of the fierce wrath of God, the Almighty" This third description of judgment is an allusion to Isa. 63:2-3; Jer. 51:33; Lam. 1:15; Joel 3:13 (cf. Rev. 14:19-20). The color of crushed grapes reminded the ancients of blood, death, and battle! For "wrath of God" see note at Rev. 7:14. 19:16 "on His thigh a name written" There has been much discussion about the term "His thigh": OT allusion to Ps. 45:3 this was the place that a sword normally hung this was the place that His garment was most clearly seen on horseback it was the strongest muscle of his body and was symbolic of His might ▣ "KING OF KINGS, AND LORD OF LORDS" Does this refer to one name or two? Revelation 17:14 shows that it refers to one name (cf. 1 Tim. 6:15). It has two possible OT backgrounds: a description of YHWH (cf. Deut. 10:17 and Enoch 9:4) a Babylonian and later Persian title of deity transferred to YHWH (cf. Dan. 2:37) It is interesting to note that this phrase in Aramaic adds up to 777, in contradistinction to the number of the beast, which is 666. Ultimate perfection versus ultimate imperfection.
Apocalipse 19:11-16
19:11-16 See contextual Insights, F. 19:11 "And I saw heaven opened" This is a PERFECT PASSIVE VERBAL form and may relate to Ezek. 1:1. Several times in Revelation heaven has been opened (in partial ways) to reveal truth to John in progressive stages (cf. Rev. 4:1;11:19; 15:5). See notes at Rev. 3:7. ▣ "a white horse" The bridegroom in the previous paragraph is revealed further as an all-conquering warrior. This describes Jesus' coming as the Jews expected Him the first time, as a powerful military general (like the Judges in the OT). This is somewhat different from other NT descriptions of the Second Coming (the Parousia). See full list at Contextual Insights, F. For a group of persecuted Christians this is an extremely encouraging image. Interpreters must remember that this is not a full and complete discussion of the Second Coming (Futurists) that it is clothed in symbolic, apocalyptic language (Idealists) that it is true; our God, in Christ, is personally coming again to receive His own (cf. John 14:2-3) and to judge all mankind according to their deeds (cf. Gal. 6:7) Again, Preterists see chapter 19 as continuing the discussion of the Fall of Jerusalem, which is depicted in Rev. 17:5, as the great harlot who rides on a beast (Rome). They use Jesus' words in Matt. 21:18-26,40-45; 22:1-7; 24:29-31; Mark 14:62 (fulfillment of Mark. 13:26). See Four Views of the Book of Revelation, pp. 79-81. The nearness of the fall of Jerusalem to Jesus' words about "this generation will not pass away. . ." (i.e. Matt. 10:23; 16:28; 24:34) and the many texts on the immediateness of the revelation (i.e. Rev. 1:1,3; 3:11; 22:7,10,12). See Contextual Insights of Matthew 23, H. Special Topic: Soon ▣ "He who sat on it" Although there is a white horse in Rev. 6:2, this is obviously different. See full note at Rev. 6:2. ▣ "called faithful and true" The terms "Faithful and True" in Hebrew convey trustworthiness (cf. Rev. 3:14 as well as Rev. 1:5; 3:7). Special Topic: Truth/True ▣ "in righteousness He judges and wages war" Jesus, the Messiah, is the Father's agent of judgment. This is an allusion to Isa. 11:3-5 (cf. Isa. 9:7; 16:5; 32:1; Ps. 96:13). In this context, it is faithless Israel that is judged (i.e. Matt. 21:40-45; 22:1-7; 23-25). God had warned of covenant disobedience in Lev. 26 and Deut. 28. Special Topic: Righteousness Special Topic: Judgment in the NT 19:12 "His eyes are a flame of fire" This is a description of Jesus from Rev. 1:14 and 2:18. It has an OT angelic background from Dan. 10:6 (a powerful angel). ▣ "On His head are many diadems" This refers to royal crowns. Jesus has more and different crowns (note Matt. 11:27; 28:18; Luke 10:22; John 3:35; 13:3; 17:2; Eph. 2:20-22; Col. 1:16-19; 1 Pet. 3:22; Rev. 1:5) than the rider on the white horse in Rev. 6:2 (which symbolizes effective warfare, Stephanos crown) Satan (the red dragon of Rev. 12:3, illegitimate diadems, royal crown) the beast of Rev. 13:1 (illegitimate diadems) Number 2 and number 3 are part of evil's parody of the true Trinity. ▣ "and He has a name written on Him which no one knows except Himself" This may be an allusion to Rev. 2:17, but if it is, its meaning is still uncertain. In the OT a person's name descirbed his/her character. Some see it as an allusion to the ancient belief that to know the name of gods or demons was to have power over them. Others believe that it represents the fact that no one can completely know the character of Christ. Since the title is unknown, it does not refer to any of the titles of Jesus: "Faithful and True" of Rev. 19:11 "The Word of God" of Rev. 19:13) "King of Kings and Lord of Lords" of Rev. 19:16 19:13 "He is clothed with a robe dipped in blood" This is an allusion to a poem of YHWH's judgment from Isa. 63:3, which is also alluded to in Rev. 19:15. The term "dipped" (MS A, UBS 4 gives it a B rating) or "sprinkled" (MSS א * , P from Isa. 63:3) is in PERFECT TENSE; commentators disagree as to whether it refers to the blood of his enemies, which seems to be the focus of the paragraph and is reflected in a Targum on Gen. 49:10-11, and also note the strong allusion to Isa. 63:1-6 (however, in this context, the battle has not occurred, note 2 Thess. 1:7-9) His own redemptive, sacrificial blood in which the saints have washed their own garments white (cf. Rev. 7:14) it is even possible it is the blood of His martyred witnesses, who are precious to Him (i.e. Ps. 72:14b; 116:15) In context option #1 seems best (cf. Rev. 14:14-20). ▣ "and His name is called The Word of God" This is the term logos, which links the book of the Revelation with the Apostle John (i.e. John 1:1; 1 John 1:1), for he is the only biblical author who uses this as a title of Jesus (cf. John 1:1,14; 1 John 1:1; this text). The gospel is both a person (the Living Word of God, Jesus) and a message (the written Word of God, the Bible). This same dual aspect is reflected in the biblical use of the term "faith," which is both a personal act of welcoming Jesus and a cognitive act of believing doctrinal truths ("the faith," cf. Jude 1:3,20). Special Topic: The Name of the Lord Special Topic: Hebrew and Greek Background of Logos Special Topic: The Gospel 19:14 "the armies which are in heaven" This has been interpreted in two ways. Because of Rev. 17:14 and the description of the saints in Rev. 19:8 in this immediate context, many have assumed that this refers to the saints (cf. 1 Thess. 4:13-14; also possibly Mark 13:22 if angelos means messengers and not angels). Because of the OT background of Deut. 33:2; Ps. 68:17; and Zech. 14:5 as well as the NT passages of Matt. 13:41; 16:27; Mark 8:38; 13:27; Luke 9:26; 1 Thess. 3:13; 2 Thess. 1:7, many believe that it must refer to the angels. See Special Topic: Lord of Hosts) This same type of ambiguity is present in many passages (i.e. Christ vs. an angel; saints vs. angels). Preterists generally see this as "saints" and, in turn, relate this to Post Millennialism. Jesus brings in the Kingdom by His conquering of Satan in His exorcism ministry His death; resurrection, and ascension Therefore, believers should not shun active service in this current age, as does pessimistic Pre Millennialism. Believers have the power and command to take the transforming gospel message to all nations until the total victory of the gospel message impacts all of the earth (i.e. 1 Cor. 15:24-27). Even if this particular verse refers to "angels," this mandate is an important NT truth (i.e. Matt. 28:18-20; Luke 24:47; Acts 1:8). 19:15 "from His mouth" This is an allusion to Isa. 11:4 and Rev. 1:16 and 2:16. This same judicial imagery has been found in Jewish apocalyptic literature (cf. IV Esdras 12:6; the Psalms of Solomon 17:10,45,49; and the book of I Enoch 62:6). ▣ "a sharp sword" This is imagery for the power of the gospel or of God's spoken word (cf. Gen. 1; Isa. 55:11; Hosea 6:5; John 1:1; Eph. 6:17; 2 Thess. 2:8), not a literal description. The end-time destruction of rebellious human armies is depicted in Ezek. 38-39. This destruction is accomplished by the sword (cf. Ezek. 38:21 and Rev. 19:15,21) fire from heaven cf. Ezek. 38:22; 39:6; and Rev. 20:9 This parallel between Revelation 19 and Revelation 20 (i.e. the different ways of destroying the armies of the nations), both of which reflect Ezekiel 38-39, implies a recapitulation. The Coming of Christ in Revelation 19 is repeated in different language in Rev. 20:1-10. Recapitulation has already been seen between the seals, trumpets, and bowls. See Introduction to Revelation, "Opening Statements," D. ▣ "the nations" The OT origin of these armies is the godless nations listed in Ezekiel 38 from all over the Ancient Near East (cf. Rev. 19:2,5,6,13). John is using the end-time battle of Ezekiel 38-39 (or possibly Psalm 2 or Isa. 11:3-5) as the source of his imagery about the ongoing battle between good and evil! Jesus has by far the biggest sword! See notes at Rev. 2:26 and 10:11. I think this chapter, as most of the book of Revelation, parallels Jesus' Olivet Discourse and refers to the Jewish War with Rome (A.D. 66-70). ▣ "He will rule them with a rod of iron" This is the second of three descriptions about the one riding on the white horse. This description of a just reign comes from Ps. 2:9 and 110:5-6 (cf. Rev. 2:27; 12:5); it also alludes to Isa. 9:2-7 ▣ "and He treads the wine press of the fierce wrath of God, the Almighty" This third description of judgment is an allusion to Isa. 63:2-6; Jer. 51:33; Lam. 1:15; Joel 3:13 (cf. Rev. 14:19-20). The color of crushed grapes reminded the ancients of blood, death, and battle! For "wrath of God" see note at Rev. 7:14. For "God, the Almighty," see full note at Rev. 1:8. 19:16 "on His thigh a name written" There has been much discussion about "His thigh": OT allusion to Ps. 45:3 this was the place that a sword normally hung this was the place that His garment was most clearly seen on horseback it was the strongest muscle of his body and was symbolic of His might Greek sculptors identified themselves on their statues by writing their name on the thigh of the statue (M. R. Vincent, Word Studies, vol. 2, p. 638) ▣ "KING OF KINGS, AND LORD OF LORDS" Does this refer to one name or two? Revelation 17:14 shows that it refers to one name (cf. 1 Tim. 6:15). It has two possible OT backgrounds: a description of YHWH (cf. Deut. 10:17 and Enoch 9:4) a Babylonian and later Persian title of deity transferred to YHWH (cf. Dan. 2:37) It is interesting to note that this phrase in Aramaic adds up to 777, in contradistinction to the number of the beast, which is 666. Ultimate perfection versus ultimate imperfection. Special Topic: OT Titles for the Special Coming One
Apocalipse 19:17-18
19:17 "an angel standing in the sun" The scavenger birds ate only in daylight. ▣ "in the sun" Scavenger birds eat only in the daylight. ▣ "to all the birds" This gruesome paragraph is an allusion to two OT passages which deal with battle scenes. This context is the same battle discussed in Rev. 16:12-16, called Armageddon. The predatory birds are described as drawn to battlefields as in 1 Sam. 17:46 (cf. Matt. 24:28; Luke 17:37) and Ezek. 39:17-20, which is the end-time battle of Gog and Magog. John often uses the OT imagery in new ways (i.e. covenant curse of Deut. 28:26). In chapter 20 the battle of Gog and Magog deals with Satan after the millennium, whereas the battle in chapter 19 occurs before the millennium and deals with the beast and his false prophet. ▣ "Come, assemble for the great supper of God" The word translated "come" is an ADVERB used as an AORIST ACTIVE IMPERATIVE PLURAL which matches the second word, "assemble," which is an AORIST PASSIVE IMPERATIVE PLURAL. This is an antithesis to the Lamb's banquet mentioned in Rev. 19:7 and 9. The Lamb invites lost people to come and be saved and join His wedding feast. But the angel invites the birds of prey to come to the feast of dead bodies (and dead souls) at the great battle (cf. Jer. 12:9; Ezek. 39:17). God's wrath is real and symbolized as a feast, on the flesh of His enemies (cf. Isa. 34:6; Jer. 12:12; 46:10; Zeph. 1:7). There is a banquet for the believers and a banquet of unbelievers (they are the main entree). 19:18 This goes back to Rev. 6:15, which is also a judgment setting where these same general categories of mankind were also mentioned. The horror of being unburied was especially shocking to the people of the Ancient Near East. A victorious coming of Jesus occurs at the end of each judgment cycle. See Contextual Insights, F. The question is, "Do all of these refer to" the Second Coming and the end of time? (Futurists) the fall of Jersualem? (Preterists) the fall of Rome? (Preterists)
Apocalipse 19:17-18
19:17 "to all the birds" This gruesome paragraph is an allusion to two OT passages which deal with battle scenes. This context is the same battle discussed in Rev. 16:12-16, called Armageddon. The predatory birds are described as drawn to battlefields as in 1 Sam. 17:46 (cf. Matt. 24:28; Luke 17:37) and Ezek. 39:17-20, which is the end-time battle of Gog and Magog. John often uses the OT imagery in new ways. In chapter 20 the battle of Gog and Magog deals with Satan after the millennium, whereas the battle in chapter 19 occurs before the millennium and deals with the wild beast and his false prophet. ▣ "Come, assemble for the great supper of God" The word translated "come" is an ADVERB used as an AORIST ACTIVE IMPERATIVE PLURAL which matches the second word, "assemble," which is an AORIST PASSIVE IMPERATIVE PLURAL. This is an antithesis to the Lamb's banquet mentioned in Rev. 19:7 and 9. The Lamb invites lost people to come and be saved and join His wedding feast. But the angel invites the birds of prey to come to the feast of dead bodies (and dead souls) at the great end-time battle (cf. Jer. 12:9; Ezek. 39:17). God's wrath is real and symbolized as a feast, on the flesh of His enemies (cf. Isa. 34:6; Jer. 12:12; 46:10; Zeph. 1:7). 19:18 This goes back to Rev. 6:15, which is also an eschatological setting where these same general categories of mankind were also mentioned. The horror of being unburied was especially shocking to the people of the Ancient Near East. The victorious return of Jesus occurs at the end of each judgment cycle: seals, Rev. 6:12-17; trumpets, Rev. 11:15-18; and bowls, Rev. 19:1-21.
Apocalipse 19:19-21
19:19 The actual battle begins. This is an allusion to Psalm 2. Does this refer to a specific, literal end-time battle, or is it symbolic of the struggle between good and evil? The genre of Revelation implies symbolic; the parallel passages in Matthew 24; Mark 13; Luke 21; and 2 Thessalonians 2 imply literal. This ambiguity is the source of great disagreement in the interpretation of Revelation by godly people. Dogmatism is surely inappropriate! 19:20 "the false prophet who performed the signs" He is the second beast (cf. Rev. 13:11-18; 16:13). This goes back to Rev. 13:12-13, where the false prophet's relationship to the sea beast is a parody of the Holy Spirit's relationship to Christ. ▣ "received the mark of the beast" (cf. Rev. 13:16-17). ▣ "these two were thrown alive into the lake of fire" The phrase "lake of fire" is unique to the book of the Revelation, but is a synonym for the term Gehenna, which Jesus used so often to denote Hell. The specific OT allusion may be to Isa. 30:23-33 and Dan. 7:11. There are so many prophetic passages that connect judgment with fire or burning. This theme of an eternal fire is developed in apocalyptic Judaism (cf. Enoch 27:1ff; 54:1ff; 56:3ff; 90:26; IV Ezra 7:36; Apoc. of Baruch 59:10; 85:13 [list taken from George E. Ladd, Revelation, p. 258]). This phrase is used in Revelation in Rev. 20:10,14; 21:8. It was a place prepared for Satan and his angels, but humans who rebel against God will also find this as their ultimate dwelling place. It is the final dwelling place of Satan. It is the natural result of rebellion against God and is a permanent form of the abyss (cf. Matt. 25:46; Rev. 9:11; 11:7; 17:8; 20:1,3). Special Topic: Where Are the Dead? 19:21 Those who received that mark of the beast (cf. Rev. 13:16; 14:9,11), the very ones who had persecuted the believers, are now killed by the word of Christ (as the sea beast will be, cf. 2 Thess. 2:8).
Apocalipse 19:19-21
19:19 The actual battle begins. This is an allusion to Psalm 2. Does this refer to a specific, literal end-time battle (Dispensationalists) the fall of Jerusalem (Preterists) the fall of Rome (Preterists) the symbolism of the struggle between good and evil (Idealists) The genre of Revelation implies symbolic; the parallel passages in Matthew 24; Mark 13; Luke 21; and 2 Thessalonians 2 imply historical. This ambiguity is the source of great disagreement in the interpretation of Revelation by godly people. Dogmatism is surely inappropriate! 19:20 "the false prophet who performed the signs" He is the second beast (cf. Rev. 13:11-18; 16:13). This goes back to Rev. 13:12-13, where the false prophet's relationship to the sea beast is a parody of the Holy Spirit's relationship to Christ. ▣ "received the mark of the beast" See full note at Rev. 13:16-17. ▣ "these two were thrown alive into the lake of fire" The phrase "lake of fire" is unique to the book of the Revelation, but is a synonym for the term Gehenna, which Jesus used so often to denote Hell. The specific OT allusion may be to Isa. 30:23-33 and Dan. 7:11. There are so many prophetic passages that connect judgment with fire or burning. This theme of an eternal fire is developed in apocalyptic Judaism (cf. Enoch 27:1ff; 54:1ff; 56:3ff; 90:26; IV Ezra 7:36; Apoc. of Baruch 59:10; 85:13 [list taken from George E. Ladd, Revelation, p. 258]). This phrase is used in Revelation in Rev. 20:10,14; 21:8. It was a place prepared for Satan and his angels, but humans who rebel against God will also find this as their dwelling place. It is the final dwelling place of Satan. It is also labeled "the second death"( cf. Rev. 2:11; 20:6, 14; 21:8). It is the natural result of rebellion against God and is a permanent form of the abyss (cf. Matt. 25:46; Rev. 9:11; 11:7; 17:8; 20:1,3). I have become convinced of the theological concept of "limited immortality." Please look at the YouTube videos Edward Fudge, "The Fire That Consumes" YouTube One Hour Lecture Steve Gregg, "Hell: Three Christian Views" YouTube Lecture - 1:34:57 Special Topic: Fire Special Topic: Where Are the Dead?, II. D. Special Topic: Eternal Punishment 19:21 Those who received that mark of the beast (cf. Rev. 13:16; 14:9,11), the very ones who had persecuted the believers, are now killed by the word of Christ.