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.
Vs. 1-4.--The frequent repetition of the Hebrew word "Alleluia" in this
chapter, may perhaps be an intimation of something which specially
relates to the Jews. The perpetuity of the covenant made with Abraham,
renewed to Isaac, and confirmed to Jacob, (Ps. cv. 9, 10,) is clearly
taught in the Scriptures. (Gen. xvii. 7; Acts ii. 39; Rom. iv. 13; Gal.
iii. 14, 29.)
It has been already intimated, (ch. xi. 15,) that at the sounding of the
seventh trumpet, "there were great voices in heaven, saying, The
kingdoms of this world are become _the kingdoms_ of our Lord and of his
Christ; and he (Christ,) shall reign for ever and ever." Beholding the
overthrow of Babylon, all the people of God were invited, (ch. xviii.
20,) to "rejoice over her," for her downfall was effected under the last
trumpet and vial. With that invitation the saints here joyfully comply.
"_Much people_ in heaven," implies a great augmentation of their number,
and as "heaven" signifies the church on earth, we are warranted to
expect a rapid increase of her membership as the consequence of the
sounding of the seventh trumpet.--At the pouring out of the third vial,
(ch. xvi. 7,) the angel of the altar said, "True and righteous are thy
judgments." The very same sentiment is repeated here by the "much
people,"--all the saints. Thus they recognise the faithfulness and
justice of God, as he heard and answered the cry of the "souls under the
altar;" (ch. vi. 9, 10,) for he had now "avenged their blood" and that
of their "brethren that had been killed as they were," upon them that
dwell on the earth,--the population of mystic Babylon. (Ps. cxxxvii. 8,
9.) "And again they said, Alleluia; and her smoke rose up for ever and
ever," like that of Sodom. In all this, the ministry and members of the
whole church cordially join, adding their hearty and solemn "Amen!"
For this protracted joy and exulting praise, two causes seem to be in
operation, God's judgment on Babylon, and his mercy on Zion. Both are
matter of praise. (Ps. ci. 1.)
5. And a voice came out of the throne, 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.
Vs. 5-9.--This happy company are called upon to renew their song. The
call seems to come from some one who is authorized to speak with
authority, "out of the throne." All the servants of God are invited, and
all appear to respond, "a great multitude." This is the most animated of
all the examples of praise recorded in this book. It is compared to the
rushing of waters down a cataract, as the roaring of the sea, or the
rolling of thunder in the heavens. It is indeed the "voice of them that
shout for mastery,"--and "all the people shout with a great shout, for
the Lord hath given them the city,"--"Alleluia, _praise ye the Lord_,
for the Lord God omnipotent reigneth." "Thou wilt perform the truth to
Jacob, and the mercy to Abraham, which thou hast sworn unto our fathers
from the days of old."--These joyful victors encourage each other to
prolong their acclamations:--"Let us be glad and rejoice," ... "for the
marriage of the Lamb is come:" and what can that be, but the recalling
of the Jews? This is the day of our New Testament Solomon's espousals,
and the day of the gladness of his heart. (Song iii. 11.)--Not only the
Jews, but the great majority of professing Christians during the 1260
years of Antichrist's usurpations, have refused to "submit themselves to
the righteousness of God." (Rom. x. 3.) The kings of the earth also have
fostered the pride and profligacy of the great whore, instead of the
bride of the Lamb. The lewd woman, and the woman in the wilderness
hitherto, are now to be distinguished. As their character and conduct
are different, so is their raiment. The gaudy and splendid attire of the
former, is in striking contrast with that of the latter; which is that
of a "woman professing godliness," (ch. xvii. 4; 1 Tim. ii. 10.)--"To
her was granted,"--Precious words; for the "Lamb's wife of herself was
utterly destitute," (ch. iii. 17.) The Jews, in the day of their
Messiah's power, (Psa. cx. 3,) convinced of the law as transgressors,
will be brought to adopt the language of their own prophet, (Is. lxi.
10;) "he hath clothed me with the garments of salvation, he hath covered
me with the robe of righteousness." The righteousness of Christ imputed
for justification, and the Spirit of Christ imparted for sanctification,
together with good works, the visible evidence of both, will constitute
the "fine linen, clean and white, which is the righteousness of saints."
This is, after all, a more _costly_, as well as more comely attire, than
that of the mother of harlots. (Ps. xlv. 13, 14.)--"And he saith."--That
is, say some, the angel, (ch. xvii. 1, 7; or ch. xviii. 1;) but we are
rather to view him as the same who brings all these messages from Christ
to the apostle, (ch. i. 1.) The angel pronounces those "blessed who are
called to the marriage supper of the Lamb."--In the beginning of the New
Testament dispensation, the invitation was to a _dinner_. (Matt. xxii.
4.) The day will have been far spent at the sounding of the seventh
trumpet, when Jews and Gentiles are called to this supper. It will be
the last _great feast_ of the church militant. But who shall live to
partake of the banquet? The angel gives his solemn attestation to "these
sayings."
10. And I fell at his feet to worship him. And he said unto me, See
_thou do it_ not; I am thy fellow-servant, and of thy brethren that have
the testimony of Jesus. Worship God: for the testimony of Jesus is the
spirit of prophecy.
V. 10.--This is a surprising incident,--an aged, experienced and holy
man, an apostle, "falling down to worship the angel!" And we are told
that he relapsed into the same sin, (ch. xxii. 8, 9.) Like Peter on the
mount, who "wist not what to say;" or Paul in the "third heaven ...
whether in the body or out of the body, he could not tell." (Mark ix. 6;
2 Cor. xii. 3.) John had become overpowered by the visions and
transported by the high praises which he saw and heard. The like effects
were experienced by Daniel, (viii. 18; x. 8, 17.)--This sin of idolatry
by the apostle was doubtless permitted by the Lord, in order to furnish
occasion for a testimony from the angel, against the "voluntary humility
and worshipping of angels," (Col. ii. 18;) practised by the Papists, and
to leave them without excuse.--The abrupt language of the angel in this
and a subsequent case, is strongly expressive of
resentment:--"See--not." Such is the _curt, sententious_ utterance in
the Greek text. He assigns the best reason and strongest argument
against idolatry:--"I am thy fellow-servant," a creature as well as
yourself: we are servants of one Lord, who alone is the object of our
devotion, "Worship God." This is the best counsel, enforced by the most
cogent reasoning,--"For the testimony of Jesus is the Spirit of
prophecy." This sentence may be read,--"The Spirit of prophecy is the
testimony of Jesus;" and it will be equally true. "To him give all the
prophets witness," (Acts x. 43;) for "the Spirit of Christ was in them;"
(1 Pet. i. 11;) and this fact is well known to holy angels. (Eph. iii.
10; 1 Pet. i. 12.) So this angel plainly declares.
11. And I saw heaven opened, and, behold, a white horse: and he that sat
upon him was called Faithful and True: and in righteousness he doth
judge and make war.
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 wine-press 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.
Vs. 11-16.--"Heaven opened" once more, allows the apostle to look upon
Messiah the Prince going forth to fresh conquests. As he began, (ch. vi.
2,) so he continues, "in righteousness to judge and make war;" not as
the ambitious tyrants who "destroy the earth," (ch. xi. 18.) He has here
three names,--"Faithful and True, The Word of God, king of kings and
Lord of lords; yet he has a "name written which no man knoweth but he
himself."--His infinite essence and eternal generation are
incomprehensible by angels and men.--He is, however, known by his
mediatorial titles,--"faithful and true" to all covenant engagements; as
the prophet of the church, he "declares the Father," making known the
"word of God;" and his lordship is at once a warning to his enemies and
security to his friends.--"On his head were many crowns," emblematical
of his numerous victories over the princes of the earth, especially the
"ten kings," (ch. xvii. 14.)--"His eyes as a flame of fire," going
though the whole earth "in every place," (Prov. xv. 3;) render it
impossible for his enemies to elude discovery. (Jer. xxiii. 24.)--His
"vesture dipped in blood," refers to his victories over all his
malicious and impenitent foes. (Is. lxiii. 1-3; Rev. xiv. 20.)--His
"armies on white horses, clothed in fine linen, white and clean," are
uniformed like their leader, (ch. xii. 7;) for "they that are with him
are called, and chosen, and faithful," (ch. xvii. 14.)--The weapon with
which he "smites the nations" that oppose him, is the "sharp sword," an
emblem of his ruinous and avenging justice; for he "tradeth the
wine-press of the fierceness and wrath of Almighty God."--"On his
thigh," where he wears his sword, there is a legible inscription,
indicating his universal and rightful authority.
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.
Vs. 17-21.--The position of the "angel standing in the sun," and "crying
with a loud voice;" represents, that Messiah's judgments would be
visible to all the world; and the extent of the invitation to the
"fowls," indicates the vast slaughter of his enemies. Babylon being
"utterly burned with fire," (ch. xvii. 16, xviii. 8,) as a suitable
punishment of an apostate church; the "flesh of kings, of captains, of
mighty men," etc., as a sacrifice to divine justice, is given as a feast
to the fowls of heaven. The allusion here is to the destruction of "Gog
and Magog." (Ezek. xxxix. 17-20.) These enemies of the saints are to
appear and be overthrown before the millennium; and although John
borrows the names of these enemies, (ch. xx. 8,) they are not the same
as those of Ezekiel; the one appearing _before_, the other _after_ the
thousand years. We have often found the enemies of the church called in
the Apocalypse by the names of persecutors under the Old
Testament;--Babylon, Egypt, etc.--We may consider the "fowls," the birds
of prey, as symbolizing the kings who retaliate upon Babylon; (as in ch.
xvii. 16;) or rather, as the Lord's people reclaiming their own, of
which they had been unjustly and long deprived,--"spoiling the
Egyptians." (Exod. xii. 36.)
Some suppose that the confederacy of the "kings of the earth" with the
beast, (v. 19,) is a distinct attack from that mentioned in chapter
seventeenth; (v. 14;) but perhaps it is safer to consider it as the
same, only more distinctly and fully exhibited here. Indeed it seems,
from the agency of the "false prophet," to be the same event as that
under the sixth vial, (ch. xvi. 14;) preparing to the battle of
Armageddon. The Lord Jesus as "captain of the Lord's hosts," and the
army of heaven following him, all of them on white horses, appear to be
on the one side; and the beast with the kings of the earth, instigated
by the false prophet, on the other. The rank and file like their leaders
are described as having "received the mark of the beast and worshiped
his image." But the beast of the earth, (ch. iii. 11,) causes all ranks
to receive the mark, and worship the image of the beast, (vs. 15, 16)
The beast of the earth, the woman, and the false prophet, all mean the
same thing; and that is, an apostate church in alliance with tyrannical
civil powers, (ch. xvii. 3.) Now, if the great city Babylon, a symbol
which comprises the whole antichristian confederacy, has been utterly
destroyed, as appears in the eighteenth chapter, whence come these
enemies bearing the same characters? The only solution of this apparent
difficulty is by supposing as we have done, that this is a re-exhibition
of what has been more obscurely symbolized, (ch. xiv. 20; xvi. 17; xvii.
16; xviii. 2, 8, 20,) in order more distinctly to point out the end of
two principal leaders,--the "beast and the false prophet," the empire
and church of Rome. "These both were cast alive into a lake of fire
burning with brimstone."--"The remnant were slain." When the leaders
were discomfited, the ranks were soon broken, and the whole army melted
away. They were slain with Messiah's sword, the emblem of his justice,
(ch. i. 16.)
Thus "Babylon is fallen, to rise no more at all:" all the visible
enemies of the Lord and his Anointed are cut off from the face of the
earth: and it remains only that he who originated the rebellious
conspiracy be put under necessary restraint.