Unless otherwise stated, all citations are taken from the New American Standard Bible (NASB).
(19:1-5) “After these things I heard something like a loud voice of a great multitude in heaven, saying, “Hallelujah! Salvation and glory and power belong to our God; 2 because His judgments are true and righteous; for He has judged the great harlot who was corrupting the earth with her immorality, and He has avenged the blood of His bond-servants on her.” 3 And a second time they said, “Hallelujah! Her smoke rises up forever and ever.” 4 And the twenty-four elders and the four living creatures fell down and worshiped God who sits on the throne saying, “Amen. Hallelujah!” 5 And a voice came from the throne, saying, “Give praise to our God, all you His bond-servants, you who fear Him, the small and the great.”
Chronologically, the Second Coming occurs after the great and terrible fall of Babylon in Revelation 18 (“After these things…”). Those in Heaven aren’t singing; they are “saying” (or more likely screaming) these words. The believers praise God for judging the “harlot,” and because he “avenged” his people (citing Ps. 19:9; Deut. 32:43). Thomas writes, “The impatient cry of 6:10 has now received its answer.”[1]
We often think of God’s judgment with confusion, cynicism, and not a small amount of suspicion. But read the text. Believers will be praising God for intervening into the world. They use the term “Hallelujah” three times in these first five verses. This is a Hebrew phrase that comes from the two words “praise” (hallel) and “God” (Jah). How can people praise God for his judgment? Consider those liberated from Auschwitz and Dachau at the end of World War II. Surely those tortured and emaciated concentration camp survivors weren’t commiserating with one another over the fate of the Nazi guards when the Allies arrived. Instead, they cheered with tears of joy. This gives us a window into the emotions that believers will feel when Jesus returns.
“Her smoke rises up forever and ever.” Interestingly, Thomas[2] limits this to the millennium—not literal eternity. He holds this because “earth and heaven fled away” from Jesus’ throne (Rev. 20:11). However, it’s better to simply read this as symbolic for God’s judgment over this city, which will be a permanent and eternal judgment.
Again, we see the “twenty-four elders and the four living creatures” continuing to worship God (see comments on Revelation 4).
The Marriage of Jesus and the Church
The reader can give a sigh of relief. The horrors and terrors of the Tribulation are over. The outrageous rebellion against God is over.
The celebration of the saints follows the judgment of the Earth—just as “VE-Day” followed the battle of “D-Day.” To follow this analogy, if D-Day is analogous to the Cross, then VE-Day might be analogous to the Second Coming. At the same time, while Jesus will come as a victorious military leader (Rev. 19:11ff), Scripture depicts this initial event using the imagery of a Groom (Jesus) meeting his Bride (the Church).
(19:6-7) Then I heard something like the voice of a great multitude and like the sound of many waters and like the sound of mighty peals of thunder. 7 ‘Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready.’”
“Rejoice and be glad.” These words appear in only one other place in the Bible. Jesus said, “Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who were before you” (Mt. 5:12).
“The marriage of the Lamb has come and His bride has made herself ready.” Scripture frequently refers to the Second Coming of Jesus as being similar to a wedding (2 Cor. 11:2; Mt. 22:2ff; Eph. 5:32). Currently, we are in the “betrothal period” or the engagement period before our marriage (2 Cor. 11:2), but at the Second Coming, we will see and experience Christ face to face.
Thomas[3] contends that the “bride” only refers to the Church, while Israel has a different status with God. Surely Israel is God’s bride as well (Isa. 54:6; 62:5; Jer. 31:32; Ezek. 16:7–14; Hos. 2:16, 19). But she has a different relationship with God. We reject this view because it unnecessarily divides the Body of Christ between Jew and Gentile (Eph. 2:11ff; Gal. 3:28). In our estimation, this is a case where Dispensational authors go too far in unnecessarily splitting theological categories.
(19:8) “It was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints.”
They aren’t clothed in God’s righteousness, but in their own (“righteous acts of the saints”). Since they are already justified, this could refer to their rewards in Heaven. This clothing is in direct contrast to the opulent clothing of the harlot (Rev. 17:4). That being said, God gives this clothing to the saints. So, any righteous acts that we do are energized and empowered by God.
(19:9) “Then he said to me, ‘Write, ‘Blessed are those who are invited to the marriage supper of the Lamb.’ And he said to me, ‘These are true words of God.’”
We are “blessed” (makarios, “happy, fortunate, privileged,” BDAG, p.610) if we get an invite to this party. But it is “invite only.” We cannot just waltz into the party like we own the place. We would be a “wedding crasher,” who would be immediately thrown out (Mt. 22:11-13). But elsewhere we read that everyone has been invited to this party (1 Tim. 2:4; 2 Pet. 3:9; Mt. 23:37), but people gave pitiful excuses for choosing to ignore the great celebration (Lk. 14:16-24).
How can believers be both the Bride and the guests at the wedding? We might be trying to overinterpret these metaphors at this point. This is similar to the fact that Jesus is described as both a Lion (Rev. 5:5) and a Lamb (Rev. 5:6) in back-to-back verses. We shouldn’t mutate these symbols into some sort of monstrous lion-lamb or lamb-lion! Both symbols should be read for what each communicate. Mounce comments, “This sort of freedom is a normal characteristic of apocalyptic writing.”[4]
(19:10) “Then I fell at his feet to worship him. But he said to me, ‘Do not do that; I am a fellow servant of yours and your brethren who hold the testimony of Jesus; worship God. For the testimony of Jesus is the spirit of prophecy.’”
Throughout the book, the creation is worshipping Jesus or the Father. Here the angel says, “Don’t worship me… Worship God!” This signals to the reader that Jesus is God. This passage is similar to how Peter told Cornelius not to worship him because he was “just a man” (Acts 10:26). These are good passages for the deity of Christ.
“The testimony of Jesus is the spirit of prophecy.” There are three views on this: (1) This could refer to the testimony that Jesus gave us in this book, (2) this could refer to the testimony about Jesus in OT prophecy, or (3) this refers to “the Spirit of God working in and through the prophet.”[5] Morris[6] is agnostic and thinks that the ambiguity could be intentional because all are in view.
When does the bema seat occur? Hitchcock holds that the bema seat has already occurred, because the people already have their rewards (v.8). Revelation 19 mentions no rapture where Jesus catches the saints into the air (1 Thess. 4:13-18; 1 Cor. 15:52-53). Instead, believers are already in Heaven before Jesus returns. This is an argument from silence, so we should be cautious. However, this would fit nicely with a pre-tribulation rescue of the Church.
The King Returns!
John describes Jesus as a husband to his people. Now, he describes him as a warrior and a king who is coming to rule. For a full explanation of the Second Coming, read James Rochford, Endless Hope or Hopeless End: The Bible and the End of Human History (Columbus, OH: New Paradigm Publishing, 2016), chapter 19.
(19:11) “And I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True, and in righteousness He judges and wages war.”
Mounce sees a progression in the way that Heaven is revealed to Earth. At first, “A door [stood] open in heaven” (Rev. 4:1). Later, “The temple of God which is in heaven was opened” (Rev. 11:19; cf. 15:5). “Now,” Mounce states, “the heavens themselves stand open.”[7]
Jesus is a just judge (“in righteousness He judges”). He will bring every wrong deed to light and judge it flawlessly. This is why Paul can write, “Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, ‘Vengeance is Mine, I will repay,’ says the Lord” (Rom. 12:19). Elsewhere, Paul writes, “The Lord Jesus will be revealed from heaven with His mighty angels in flaming fire, 8 dealing out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus” (2 Thess. 1:7-8).
(19:12) “His eyes are a flame of fire, and on His head are many diadems; and He has a name written on Him which no one knows except Himself.”
This imagery of Jesus is unmistakably terrifying. It is nothing like the meek and gentle Jesus who allowed himself to be killed. In this day, Jesus won’t take the judgment of the world upon himself, but will deliver judgment on the world.
“His eyes are a flame of fire.” Mounce writes, “Nothing can be hidden from the penetrating gaze of the Messiah.”[8]
“On His head are many diadems.” The “diadems” are also translated “crowns” (NIV, NLT, NET, HCSB). This speaks of Jesus’ “unlimited sovereignty”[9] as King of Kings, and Lord of Lords.
Is the name that no one knows merely “the Word of God” (v.13)? This fits the context of verse 13, but it doesn’t fit the language of verse 12 (“no one knows except Himself”). We agree with Morris who writes, “Those who practiced magic believed that to know the name gave power over him whose name it was. John may well be saying that no-one has power over Christ. He is supreme. His name is known only to himself.”[10] Mounce adds to this view when he writes, “The most common interpretation is that it is a secret name whose meaning is veiled from all created beings. It expresses the mystery of his person. There will always remain a mystery about Christ that finite minds will never fully grasp.”[11] Indeed, magic and occult practice fill the book of Revelation. So, this could very well be what John has in mind.
(19:13) “He is clothed with a robe dipped in blood, and His name is called The Word of God.”
Morris[12] holds that the blood on his robe is the blood from the Cross. We disagree. As Mounce[13] and Thomas[14] argue, the robe isn’t dipped in Jesus’ own blood, but in the blood of his enemies. This is a picture of judgment—not atonement. Isaiah gives a similar description of God coming to save his people: “Who is this who comes from Edom…? It is I who speak in righteousness, mighty to save.” 2 Why is Your apparel red, and Your garments like the one who treads in the wine press? 3 “I have trodden the wine trough alone, and from the peoples there was no man with Me. I also trod them in My anger and trampled them in My wrath; and their lifeblood is sprinkled on My garments, and I stained all My raiment. 4 For the day of vengeance was in My heart, and My year of redemption has come… 6 I trod down the peoples in My anger and made them drunk in My wrath, and I poured out their lifeblood on the earth” (Isa. 63:1-4, 6).
(19:14) “And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses.”
This army will consist of resurrected Christians. Earlier, John wrote, “The Lamb will overcome them, because He is Lord of lords and King of kings, and those who are with Him are the called and chosen and faithful” (Rev. 17:14). This parallel passage demonstrates that these are Christians joining Jesus (“called… chosen… faithful”). We have difficulty applying these descriptions to angels. Moreover, Paul writes that Jesus will return “with all his saints” (1 Thess. 3:13). This all means that you and I will follow Jesus into the world to inaugurate his Millennial reign.
This army will also consist of the angels. Jesus taught, “When the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne” (Mt. 25:31; cf. Mk. 8:38). Likewise, Paul writes, “It is only just for God to repay with affliction those who afflict you, 7 and to give relief to you who are afflicted and to us as well when the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire, 8 dealing out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus” (2 Thess. 1:6-8).
We will not do the fighting. We possess no armor or swords or shields. We will be “noncombatant supporters of the Messiah as He wages the war single-handedly.”[15]
It’s hard to imagine what this scene will look like. Hundreds of millions (or billions?) of Christians with resurrected bodies will join Jesus to bring justice to the world. At this time, hundreds of millions of angels of all shapes and sizes will enter Planet Earth to end the Final World War. If this is hard to imagine, just wait. You will be there to see this firsthand, entering the Kingdom with the King himself.
(19:15) “From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty.”
“From His mouth comes a sharp sword.” The “sharp sword” is most likely a reference to Jesus’ powerful word. Regarding the Messiah, Isaiah writes, “With righteousness He will judge the poor, and decide with fairness for the afflicted of the earth; and He will strike the earth with the rod of His mouth, and with the breath of His lips He will slay the wicked” (Isa. 11:14; cf. Heb. 4:12). This must mean that the “sharp sword” is a symbol for Jesus’ immeasurably powerful word. Paul writes, “The Lord will slay with the breath of His mouth and bring to an end by the appearance of His coming” (2 Thess. 2:8). Mounce writes, “We are not to envision a literal sword but a death-dealing pronouncement that goes forth like a sharp blade from the lips of Christ.”[16]
“Rule them with a rod of iron.” This is messianic imagery that describes the rule and reign of King Messiah (Ps. 2; Rev. 12:5). The psalmist writes, “You shall break them with a rod of iron, You shall shatter them like earthenware” (Ps. 2:9).
(19:16) “And on His robe and on His thigh He has a name written, ‘KING OF KINGS, AND LORD OF LORDS.’”
This sounds like Jesus has a tattoo on his thigh that carries his name. Perhaps this is a crass reading of the text, but what else could it mean?
Judgment of the Beast and the False Prophet
(19:17-18) “Then I saw an angel standing in the sun, and he cried out with a loud voice, saying to all the birds which fly in midheaven, ‘Come, assemble for the great supper of God, 18 so that you may eat the flesh of kings and the flesh of commanders and the flesh of mighty men and the flesh of horses and of those who sit on them and the flesh of all men, both free men and slaves, and small and great.’”
There is the “marriage supper of the Lamb” (v.9) and the “great supper of God.” These couldn’t be any more different! We want to be invited to the marriage celebration, but we definitely don’t want to be at the “great supper of God.” After a universal judgment, corpses will fill the Earth, and birds will feast on the bodies after this epic battle (cf. Ezek. 39:17-20). Mounce writes, “To remain unburied for the pleasure of the predators was considered by the ancients to be an ignominious fate.”[17]
(19:19) “And I saw the beast and the kings of the earth and their armies assembled to make war against Him who sat on the horse and against His army.”
Christ’s enemies see a sign in the sky at the moment of the Second Coming (Mt. 24:30), and they gather together for battle. Even in the final hour, the people of Planet Earth still refuse to turn to God. This act of hatred is as evil as it is absurd. They might as well be an army of fruit flies swarming against a grown man. This is a “no contest” fight.
(19:20) “And the beast was seized, and with him the false prophet who performed the signs in his presence, by which he deceived those who had received the mark of the beast and those who worshiped his image; these two were thrown alive into the lake of fire which burns with brimstone.”
The battle is over just as quickly as it begins. Morris writes, “John says nothing about the battle. He proceeds immediately from the drawing up of the armies to the seizing of the beast. He may mean that there was no battle. Though the forces of evil appear mighty they are completely helpless when confronted by the Christ.”[18] Mounce comments, “The Antichrist and the false prophet are its first inhabitants. Later the devil (20:10), Death and Hades (20:14), and all evil people (21:8) will join them in this place of ceaseless torment.”[19]
Jesus judges the leaders first. He grabs the beast and the false prophet, and tosses them like twigs into the lake of fire.
Alternate interpretations
Mounce writes, “The beast is the personification of secular power in its opposition to the church. The false prophet represents the role of false religion in persuading people to worship the antichristian power.”[20]
(19:21) “And the rest were killed with the sword which came from the mouth of Him who sat on the horse, and all the birds were filled with their flesh.”
Jesus quickly quells this global army. Afterwards, the birds (vv.17-18) feast on the bodies of the dead. This is visceral imagery to describe the horror of judgment.
Questions for Reflection
Read verses 6-9. What symbolism does John use to describe the Second Coming? Why do you think he chose this symbolism?
Read verses 10-19. The symbolism changes from a Husband to an unstoppable Conquering King. Why do you think John chose this symbolism to describe the Second Coming? How does this balance the earlier symbolism of the Bride and Groom?
Compare Jesus’ First Coming from his Second Coming. What differences do you see between the two?
Why does the Bible use the symbolism of a marriage to describe Christ’s relationship with the Church?
The NT mentions the Second Coming of Christ 300 times. How often do you think about the return of Jesus to Earth? If Jesus appeared tonight at 8:05pm, would you be ready to see him?
[1] Robert L. Thomas, Revelation 8-22: An Exegetical Commentary (Chicago: Moody Publishers, 1995), 359.
[2] Robert L. Thomas, Revelation 8-22: An Exegetical Commentary (Chicago: Moody Publishers, 1995), 360.
[3] Robert L. Thomas, Revelation 8-22: An Exegetical Commentary (Chicago: Moody Publishers, 1995), 362-368.
[4] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 349.
[5] Robert L. Thomas, Revelation 8-22: An Exegetical Commentary (Chicago: Moody Publishers, 1995), 377.
[6] Leon Morris, Revelation: An Introduction and Commentary, vol. 20, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 218.
[7] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 352.
[8] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 353.
[9] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 353.
[10] Leon Morris, Revelation: An Introduction and Commentary, vol. 20, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 219.
[11] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 353.
[12] Leon Morris, Revelation: An Introduction and Commentary, vol. 20, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 219.
[13] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 354.
[14] Robert L. Thomas, Revelation 8-22: An Exegetical Commentary (Chicago: Moody Publishers, 1995), 386.
[15] Robert L. Thomas, Revelation 8-22: An Exegetical Commentary (Chicago: Moody Publishers, 1995), 387.
[16] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 355.
[17] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 358.
[18] Leon Morris, Revelation: An Introduction and Commentary, vol. 20, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 221.
[19] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 359.
[20] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 358.