VERSE 1 After these things I heard something like a loud voice of a great multitude in heaven saying (Meta. tau/ta h;kousa w`j fwnh.n mega,lhn o;clou pollou/ evn tw/| ouvranw/| lego,ntwn [prep meta after + pro.acc.nt.p. tauta "these things" + aor.act.ind.1s. akouo hear + adv hos like + noun acc.f.s. phone voice + adj.acc.f.s. megas great + noun gen.m.s. ochlos crowd, multitude + adj.gen.m.s. polus "great" + prep en + art.w/noun loc.m.s. ouranos heaven + pres.act.part.gen.m.s. lego say], "Hallelujah! Salvation and glory and power belong to our God [~Allhloui?a,\ h` swthri,a kai. h` do,xa kai. h` du,namij tou/ qeou/ h`mw/n [particle hallelouia literally "praise Yahweh" + art.w/noun nom.f.s. soteria salvation, deliverance + conj kai + art.w/noun nom.f.s. doza glory + conj kai + art.w/noun nom.f.s. dunamis power + art.w/noun gen.m.s. theos God + pro.gen.p. ego "our"]);

VERSE 2 BECAUSE HIS JUDGMENTS ARE TRUE AND RIGHTEOUS (o[ti avlhqinai. kai. di,kaiai ai` kri,seij auvtou/ [conj hoti because + adj.nom.f.p. alethinos true, correct + conj kai + adj.nom.f.p. kikaios righteous + art.w/noun nom.f.p. krisi judgment + pro.gen.m.s. autos "His"]; for He has judged the great harlot who was corrupting the earth with her immorality [o[ti e;krinen th.n po,rnhn th.n mega,lhn h[tij e;fqeiren th.n gh/n evn th/| pornei,a| auvth/j [conj hoti for, because + aor.act.ind.3s. krino judge + art.w/noun acc.f.s. porne whore + adj.acc.f.s. megas great + pro.nom.f.s. hostis who (such a kind as) + impf.act.ind.3s. phtheiro corrupt + art.w/noun acc.f.s. ge earth + prep en + art.w/noun loc.f.s. porneia fornication], and HE HAS AVENGED THE BLOOD OF HIS BOND-SERVANTS ON HER [kai. evxedi,khsen to. ai-ma tw/n dou,lwn auvtou/ evk ceiro.j auvth/j [conj kai + aor.act.ind.3s. ekdikeo avenge, get justice for + art.w/noun acc.nt.s. haima blood + art.w/noun gen.m.p. doulos slave + pro.gen.m.s. autos "His" + prep ek from + noun abl.f.s. cheir hand + pro.gen.f.s. aute "her"])."

VERSE 3 And a second time they said, "Hallelujah! HER SMOKE RISES UP FOREVER AND EVER (conj kai + adv deureros second + perf.act.ind.3p. eipon "said" + particle hallelouia hallelujah + conj kai + art.w/noun nom.m.s. kapnos smoke + pro.gen.f.s. aute her + pres.act.ind.3s. anabaino go up, ascend + prep eis into, for + art.w/noun acc.m.p. aion age + art.w/noun gen.m.p. aion age; idiom])."

ANALYSIS: VERSE 1-3

1. We are presented with a series of songs in verses 1-8.
2. The first set of songs in verses 1-3 look back to the judgment of Babylon and the song in verses 4-8 looks forward to the marriage of the Lamb.
3. Together these songs comprise a response to what we have studied in chapters 17 and 18.
4. The judgment on the two Babylons, identified as the Roman Catholic Church and the USA constitutes a watershed on the path to Armageddon and the establishment of the Kingdom of God and Christ on the earth.
5. The demise of these corrupt systems clears the way for the Bride’s supremacy on the earth.
6. There remains the overthrow of the assembled nations, including the king of the west, or the beast, but this will be accomplished when the Bride returns with the Lamb at the Second Advent.
7. This advent is the primary subject of chapter nineteen.
8. The first part of the celebration on the cusp of the Second Coming of Christ is divided into four parts.
9. The first part constitutes praise of God for His judgment on the harlot system (vv. 1-2).
10. Then, part two the celebration is seen in verse 3.
11. Then follows, in the third part, praise from the 24 Elders and the 4 Living Creatures (v. 4).
12. Finally, in part five a voice from the throne summons all of God’s slaves to engage in praise (v.5).
13. The words "after these things" signals a change of venue, but not so much a change of subject (cf. 1:19; 4:1; 7:9; 9:12; 15:5; 18:1; 19:1; 20:3).
14. This is the visionary revelation granted to John after his vision of the two Babylons, both of which are described as great harlots.
15. John heard "[something] like a loud voice of a great multitude."
16. Though he did not hear a voice as such, what he heard resemble a loud voice.
17. Since verse 5 invites the redeemed to voice their hallelujah, this is probably the singing of the angelic host.
18. Angelic praise is seen in Rev. 5:12-14.
19. The first of four NT occurrences of "Hallelujah!" are found in Revelation 19 (vv. 1, 3, 4, 6).
20. It is a transliteration of the Hebrew meaning "Praise the LORD!" or "Praise Ya!"
21. In the Hebrew text it appears at the end of certain Psalms (104, 105, 116, 117) as well as at the beginning of Psalms 111, 112 and at the beginning and end of Psalms 106, 113 135 and 146.
22. It is generally used in the OT in connection with judgment of the ungodly and deliverance of the righteous.
23. The feast of Passover and Tabernacles were the main occasions for the singing of Psalms 104-109 referred to as the "Great Hallel."
24. "The Hallel of Egypt" is the name given to Psalms 113-118 because of frequent references in them to the deliverance from Egypt.
25. Revelation nineteen fulfills the prayer petition of Psalm 104:35 which reads, "May sinners be consumed from the earth, and the wicked be no more. Bless the LORD, O my soul! Praise the LORD!"
26. "Hallelujah" is one of a number of transliterated terms with Hebrew of Aramaic derivation used among first century Christians.
27. Others include "Amen," "Hosanna," "Abba," and "Maranatha."
28. The song celebrates "salvation" or "deliverance" from all who corrupt and destroy the earth.
29. It celebrates the glory of God that will be manifest in all its awesomeness.
30. And the third term is the celebration of God’s unrivalled power that brings all these things to pass.
31. Deliverance from all forms of evil, and the glory that attends Christ’s coming, and the power that makes it happen, are attributed to God by this great multitude by the angelic hosts.
32. It is perhaps fitting that the holy angels imitate this grand celebration.
33. God’s power and glory are connected with the scene in 15:8.
34. "The power" is joined with "the deliverance" in 4:11 and 7:12.
35. Truth and justice will prevail because the deciding factor is with God and not with the pretensions of the great harlot.
36. The conjunction "because" (hoti) that begins verse 2 assigns the reason for praise of God.
37. Any punitive actions God takes are always "true and righteous" or "true and just."
38. An earlier song has celebrated this fact (Rev. 16:7).
39. This combination is reflective of the LXX of Psalms 19:9 and 119:37 presented here in all caps.
40. God’s judgments are "true" in that they mirror the reality of what these harlot systems have done.
41. Further what happens to her is in perfect alignment with +R and Justice.
42. Their evil actions are summed up in this song in two parts.
43. The first part is "fornication" as that is what conventional prostitutes do for a living.
44. The prostitution of the RCC and the USA involves unholy alliances with the rulers of the earth so as to intoxicate the peoples with the evil propaganda of these respective systems.
45. The second summation is the propensity to murder those who are God’s children.
46. All this has resulted in the murder of many of God’s "Bond-Servants" (17:6; 18:24).
47. "Judged" and "avenged" are the two verbs fulfilled when the beast who comes up out of the abyss obliterates Roman Catholicism (Rev. 17:16-17), and when Russia attacks the US.
48. Fitting that in the chapter dealing with the glory and vindication of the true Bride of Christ that those in heaven celebrate the cessation of the mother-son cult and the cessation of American imperialism.
49. All innocent blood shed by all entities on earth will be judged to the extreme by God during the tribulation.
50. Both Babylons are charged with the killing of God’s people as part of the indictment against them.
51. The aorist "has judged" and "has avenged" are no longer proleptic as the whore of Revelation 17 is no more having been destroyed in the first half of the tribulation.
52. She is but a recent memory of things God was totally opposed to but highly esteemed among the masses.
53. Both Babylons are condemned for their unsavory machinations among the ruling elite of the nations (Rev. 17:2 and 18:3).
54. God will avenge the shedding of the blood of believers who die under the genocide of the beast (cf. 6:10; 13:7, 10).
55. The relative pronoun "who" is hostis which means such a kind or class as; and the RCC falls within the class of those who murder in the name of God.
56. Both Babylons are responsible for corrupting the earth with their political, religious and economic machinations (cf. Jer. 51:25; LXX has the strengthened verb from of phtheiro namely, diaphtheiro translated "destroying mountain").
57. The regular form of this verb is found in 1Cor. 3:17; 15:33 and Jude 10.
58. The exact wording of the phrase "He has avenged the blood of His bond-servants on her" or "from her hand" is closely akin to 2Kgs. 9:7 where Jezebel was killed for her oppression and murder of God’s servants.
59. The idea "from her hand" means that believers are no longer subject to her power to oppress.
60. The reason that the harlot of this celebration is the taken as the RCC and not the USA is because of the title "the great harlot" which corresponds to 17:1 (only occurance).
61. Furthermore the celebration with respect to the overthrow of the US has already taken place just before the actual destruction as seen in 18:20.
62. This too is a heavenly celebration and it is not apropos at this juncture.
63. The RCC represents the final viable manifestation of the ancient mother-son counterfeit.
64. It is rival that has enjoyed mass-appeal since antiquity, and it will never surface again in any form.
65. The Anglo power will have a future along with all the other three powers named in Daniel 7:12: "As for the beasts, they had their dominion taken away, but an extension of life was granted to them for appointed period of time" (e.g. the thousand years).
66. Verse 3 is a heavenly encore to the first song of praise as noted in the introductory: "And a second time they said."
67. It heightens the emphasis on the praise offered in verse 1 and 2.
68. The basis for the praise is that there is a eternal memorial to the irreversible destruction of "the great harlot" system.
69. The language for permanence is similar to that as seen in the immediate after-effects of the destruction of Sodom and Gomorrah (Gen. 19:38), when the area burned for some time after the initial holocaust.
70. This memorial is referred to in the destruction of prophetic Edom (Isa. 34:10).
71. The reference to prophetic Edom in the tribulational context of Isa. 34 is clearly the same as that of prophetic Babylon in Isaiah and Jeremiah.
72. Geographical Edom is located south and east of the land of promise.
73. The Edomites are the descendants of Jacob through his son Esau.
74. They are seen in the OT as implacable enemies of Israel.
75. Today their territory belongs to the nation of Jordan.
76. Petra is the ancient capital of Edom and today is a tourist attraction.
77. That territory is actually part of the land promised to Abraham, so the prophecy of Isa. 34 with its ban on human occupation cannot logically refer to the destruction of that territory.
78. Also, it is important to note that Isaiah chapter 34 has as its context the tribulation followed by chapter 35 which predicts millennial blessings.
79. This smoke that ascends is supernatural in nature (cf. Rev. 15:8) but the location of the memorial is not stated, only that is goes up forever and ever (cp. Rev. 14:11 where the smoke of the torment of the beast’s followers "goes up forever and ever").
80. The smoke is an allusion to the termination of the all the comprises the Babylonian system (17:16; 18:8, 9).
81. Probably this anticipated memorial celebrated by the heavenly hosts is a visual tribute to all who have succumb to the lie that denies who and what Christ is.
82. The continuing ascent of smoke is seen in the present tense of anabaino ("keeps on ascending").
83. The flames that destroy the Babylon will, of course, burn out.
84. There will be a memorial that will last beyond the thousand years as noted in the idiom translated "FOREVER AND EVER."
85. Again, note the same expression connected with smoke in 14:11 where the reference is to those who accepted the mark of the beast.

Third Song (v.4)

VERSE 4 And the twenty-four elders and the four living creatures fell down and worshiped God who sits on the throne saying (kai. e;pesan oi` presbu,teroi oi` ei;kosi te,ssarej kai. ta. te,ssara zw/|a kai. proseku,nhsan tw/| qew/| tw/| kaqhme,nw| evpi. tw/| qro,nw| le,gontej [conj kai + aor.act.ind.3p. pipto fall + art.w/noun nom.m.p. presbuteros elder + art.w/adj.nom.m.p. eikosi twenty + adj.nom.m.p. tessares four + conj kai + art.w/adj.nom.m.p. tessares four + noun nom.nt.p. zoon living creature + conj kai + aor.act.ind.3p. proskuneo bow down, worship + art.w/noun dat.m.s. theos God + art.w/pres.dep.part.dat.m.s. kathemai sit + prep epi upon + art.w/noun dat.m.s. thronos throne + pres.act.part.nom.m.p. lego say], "Amen. Hallelujah [part amen + part hallelouia praise Yah])!"

ANALYSIS: VERSE 4

1. The third response comes from the 24 elders and the 4 living beings, which were last mentioned in 14:3.
2. Their antiphonal response concludes their function around the throne where they join in praise for the demise of the end of the religious and political system that had its inception at Babel.
3. In that verse the 144,000 sing in the presence of the elders and 4 four living beings in the throne room, suggesting the transfer (e.g., rapture) of the 144,000.
4. These Jewish evangelists are men who are redeemed from earth’s population.
5. The term "elder" is used of someone who is advanced in age (Acts 2:17; cp. 1Tim. 5:1-2); or someone who is the senior of another (Lk. 15:25 older of the two); or of ancestors (Heb. 11:2); or of officials in local counsels (Lk. 7:3); or of a specific category within the Sanhedrin as distinct from priests and scribes (Mk. 11:27); or as denoting those who preside over a local Christian assembly (Acts 14:23; 15:2).
6. With regard to the usage in connection with the local assembly the term refers to either deacons or pastor-teachers (1Tim. 5:17 indicates two categories who rule: "Let the elders who rule well be considered worthy of double honor, especially (superlative adv. malista) those who work hard in the word and teaching."; cf. 1Pet. 5:1; 2Jn. 1:1; 3Jn. 1:1).
7. Both the apostle Peter and the apostle John referred to themselves as elders.
8. Twelve times are group of 24 elders are mentioned in Revelation (Rev. 4:4, 10; 5:5, 6, 8, 11, 14; 7:11, 13; 11:16; 14:3; 19:4).
9. These 12 individuals are seen as sitting upon 12 thrones in a circle around the throne of God.
10. They are frequently mentioned as in close association with the 4 living beings (4:8-9; 5:6, 8, 11, 14; 7:11; 14:3; 19:4).
11. The initial description has them wearing garment of white with golden wreaths upon their heads (4:4).
12. The wreaths suggest that they are not angelic beings like the four living beings, but are in fact glorified humans (cf. 4:10; they cast their crowns before the throne when it is revealed that Christ is the only One worthy to open the seven-sealed book).
13. This would fit well with the understanding that the only glorified humans in heaven at this juncture, besides Jesus Christ, are CA saints taken to heaven at the Rapture.
14. Only CA believers would be in possession of the crown of glory.
15. Also in connection with the Lamb taking the 24 elders are each in possession of a harp and a bowl of incense (5:8).
16. The incense in the bowls is at some point given to and angel who adds it to the prayers of other saints to be placed upon the golden altar (8:3-4).
17. This takes place in connection with the opening of the 7^th seal which occurs around the very mid-point of the tribulation and signals the consummation of all things.
18. Again, when the 7^th angel blows his trumpet (under 7^th seal), signaling the onset of the final seven bowls of wrath, the 24 elders prostrate themselves before the throne and proceed to sing a paean to the final battle culminating in victory over the enemies of God (Rev. 11:15-19).
19. John asks one of the elders a question regarding the identity of the tribulational martyrs (Rev. 7:13-17).
20. This would suggest that the 24 elders do not include any from the apostolic roster (e.g., "The Twelve").
21. They will be distinguished with the CA as rulers over the 12 tribes of Israel (millennial) and have their names inscribed on the foundation of the New Jerusalem.
22. John will not be asking any questions in heaven after the Rapture about something that is clearly revealed in the Book he authored!
23. Nor will he be weeping over the search for one who is worthy to open the seven-sealed scroll (5:4).
24. These things he really experience in his dream-trance during the presentation of the details of the Apocalypse.
25. So, it would appear that if indeed the 24 elders are CA saints, and not merely representative of all CA believers in glory, then it follows these 24 men must have been leaders in the Church during their days on earth.
26. Obviously these men are distinguished in that each earned a crown and each functioned as P-Ts while on earth.
27. They are honored because they taught sound doctrine to the end of their respective ministries.
28. This may seen shocking that only 24 ministers are so honored but consider the paucity of sound teaching and the fact few hold fast to the faith one-for-all delivered to the saints (Jude 3).
29. Paul kept "the faith" to the end (2Tim. 3:8).
30. These are 24 P-Ts from the CA, possibly, but not necessarily, from the early and latter rains eras (cf. Jam. 5:7).
31. In our verse (19:4) they are mentioned for the last time in the Apocalypse.
32. The scene is in connection with the preparation of the Bride for her advent with Christ just after the pouring out of the 7^th and last bowl judgment (Rev. 16:17-21).
33. The seven bowls set up the situation for the grand finale, the 2^nd Advent.
34. Here they simply exclaim in a unified voice "Amen! Hallelujah!"
35. This combination alludes to Ps. 106:48, the doxology that concludes Book IV of the Psalter.
36. Interestingly, the LXX translates the "Amen" with genoito, genoito ("may it be, may it be").
37. "Amen" means they concur with the song just sung by a much larger group.
38. One other time in the book does the name of God appear with the appellation "the One who sits on the throne."
39. That is in 7:10.
40. The rest of the time, "the One who sits on the throne" functions independently as a title for the first person of the Trinity.

Call to Universal Praise (v. 5)

VERSE 5 And a voice came from the throne, saying (Kai. fwnh. avpo. tou/ qro,nou evxh/lqen le,gousa [conj kai + noun nom.f.s. phone voice + prep apo from + art.w/noun abl.m.s. thronos throne + aor.act.ind.3s. exerchomai come out + pres.act.part.nom.f.s. lego say]), "Give praise to our God, all you His bond-servants, you who fear Him, the small and the great [Aivnei/te tw/| qew/| h`mw/n pa,ntej oi` dou/loi auvtou/ Îkai.Ð oi` fobou,menoi auvto,n( oi` mikroi. kai. oi` mega,loi [pres.act.imper.2p. aineo praise; 8x only used of praise of God in NT; Lk. 2:13, 20 (shepherds before angelic choir at birth of Christ);19:37 (multitude heralding Christ at His triumphal entry); Acts 2:47 (over conversion of the 3000 on Pentecost); 3:8,9 (healing of lame man and his praise); Rom. 15:11 (prophesy of praise of Gentiles)+ art.w/noun dat.m.s. theos God + pro.gen.p. ego "our" + adj.voc.m.. pas all + art.w/noun voc.m.p. doulos servant + pro.gen.m.s. autos "His" + [conj kai] + art.w/pres.mid.part.voc.m.p. phobeomai fear + pro.acc.m.s. autos "Him" + art.w/adj.voc.m.p. mikros small, little + conj kai + adj.voc.m.p. megas great])."

ANALYSIS: VERSE 5

1. This third song comes from a different source.
2. It constitutes both a song and a call to praise God.
3. The response to this call to praise is verses 6 and 7.
4. The identification of the singer of this 4^th song is not immediately apparent.
5. The voice itself comes "out from the throne" (cf. 16:17 "out from the temple").
6. The voice is not the voice of God or the voice of the Lamb, because of the first person pronoun "our God."
7. The throne is the direction from which the voices came, but this is not the first time such a difficulty has occurred (cf. 1:10; 10:4, 8; 14:2).
8. It is possibly one of the four living creatures.
9. Remember that it is their responsibility to supply continuous praise before the throne of God.
10. Whatever the exact source of the voice, the voice speaks with authority, as it directs praise to God.
11. Those called on to praise God are designated "all you His servants and those who fear Him, both small and great."
12. Those who are "His servants" or "bond-slaves" constitute the entire family of God in heaven on this occasion.
13. This would include all believers in heaven whatever their dispensation.
14. The words "all you His servants" signifies all believers as all believers are God’s servants regardless of their Phase 2 orientation (e.g. faithful or faithless; positive or negative; cf. Lk. 12:47 for the unfaithful slave).
15. The servant designation would also include the angelic hosts (Ps. 104:4).
16. The call to praise God recognizes those "who fear Him."
17. As with the first designation this one is preceded by the definite article.
18. This designation refers to those who are the elite in heaven.
19. They are the ones who on earth feared God to the end and who enjoy Ph 3 approbation.
20. While all believers in heaven are oriented to the truth at all times existing apart from the ISTA not all lived a life on earth under the fear of God.
21. Only those who lived in accordance with the truth of BD while on earth are in view in this second classification.
22. So it would seem that those who were positive to the end and who earn the prize are in view under the separate designation of "those who fear Him."
23. The third appellation "the small and the great" signifies two classifications of believers in Ph 3.
24. Those who failed to make the maturity adjustment are "the small", while those who make it are "the great."
25. Just as this general differentiation is acknowledged in the cosmos (cf. Rev. 20:12) based on a person’s standing within a particular society, so this distinction exist among believers in Ph3.
26. Again, in this realm all believers are fully adjusted but those who were sufficiently adjusted in time are designation "servants" who feared God and who are therefore among the eternally great.
27. All other servants are "the small."
28. See the song of the 24 elders in 11:17-18 where the same terminology is employed to distinguish believers.
29. "The great and the small" is not a socio-economic distinction in this verse as it is in 20:12 (or as is the case with Ps. 115:13 dealing with Jewish society).

Song of the Great Multitude (vv. 6-8)

VERSE 6 Then I heard something like the voice of a great multitude (kai. h;kousa w`j fwnh.n o;clou pollou/ [conj kai + aor.act.ind.1s. akouo hear + adv hos like + noun acc.f.s. phone voice + noun gen.m.s. ochlos multitude + adj.gen.m.s. polus large] and like the sound of many waters [kai. w`j fwnh.n u`da,twn pollw/n [conj kai + adv hos like + noun acc.f.s. phone voice + noun gen.nt.p. hudor water + adj.gen.nt.p. polus "many"] and like the sound of mighty peals of thunder, saying [kai. w`j fwnh.n brontw/n ivscurw/n lego,ntwn [conj kai + adv hos like + noun acc.f.s. phone sound, voice + noun gen.f.p. bronte thunder; "peals of thunder" + adj.gen.f.p. ischuros robust; "mighty" + pres.act.part.gen.m.p. lego say], "Hallelujah! For the Lord our God, the Almighty, reigns [~Allhloui?a,( o[ti evbasi,leusen ku,rioj o` qeo.j Îh`mw/nÐ o` pantokra,twr [part hallelouia "praise Yah" + conj hoti because + aor.act.ind.3s. basileuo reign + noun nom.m.s. kurios lord + art.w/noun nom.m.s. theos God + art.w/noun nom.m.s. pantokrator All-Powerful; 10x: 2Cor. 6:18; Rev. 1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:6, 15; 21:22]).

VERSE 7 "Let us rejoice and be glad and give the glory to Him (cai,rwmen kai. avgalliw/men kai. dw,swmen th.n do,xan auvtw/ [pres.act.subj.1p. chairo be glad, rejoice + conj kai + pres.act.subj.1p. agalliao be very happy, exult + conj kai + aor.act.subj.1p. didomi give + art.w/noun acc.f.s. doza glory + pro.dat.m.s. autos], for the marriage of the Lamb has come and His bride has made herself ready [o[ti h=lqen o` ga,moj tou/ avrni,ou kai. h` gunh. auvtou/ h`toi,masen e`auth,n [conj hoti because + aor.act.ind.3s. erchomai come + art.w/noun nom.m.s. gamos marriage, wedding + art.w/noun gen.nt.s. arnion lamb + conj kai + art.w/noun nom.f.s. gune woman; "bride" + pro.gen.m.s. autos "His" + aor.act.ind.3s. etoimazo prepare, make ready])."

ANALYSIS: VERSES 6-7

1. The last song in this series turns from retrospect and praise of God for His victory over the great harlot to praise for His impending reign.
2. Both objects of praise are introduced by the same conjunction hoti/"because."
3. The wedding party is in place, and the marriage ceremony is about to begin.
4. The singers are compared to a large crowd of vocal people, the roar of a mighty waterfall, and resounding peals of thunder, and are fitting considering the awesome import of its pronouncement.
5. John heard what resembled a great multitude in 19:1, but what he hears now is even more impressive.
6. Establishing the identity of the singers is once again up for grabs.
7. There is reason to indicate that what the song in verses 6b and 7 is not the response to verse 5, because the specific perspective is different from that of earlier songs in the series.
8. The redeemed are not the singers as a significant portion of their number are members of what is here designated the "bride," that is, church age believers.
9. Would "the bride" who is the counterpart to "the Lamb" be singing at her own wedding?
10. The better choice is to see this as the singing of heavenly voices in an angelic chorus as in 14:2, where angels are clearly in view.
11. "The sound of many waters" is found here and in 14:2.
12. The description "the voice of loud thunder" is similar to 6:1; 10:1-4 and 14:2 is striking.
13. In all these citations the utterances were angelic.
14. The identification of the singers as angels also matches 11:5-7 where there is anticipation of the establishment of God’s kingdom on earth just has here.
15. This vast chorus sings a fourth "hallelujah," and immediately supplies the reason for doing so in the hoti/because clause.
16. They begin by celebrating the 2^nd Advent and the reign of God on the earth.
17. The heavenly kingdom can now supplant the dominion of the cosmic rule that has been in the wings for so long.
18. The aorist of "reigns" is prophetic and ingressive.
19. This looks beyond the decisive battle of 19:19-21.
20. This is the same use of the verb and tense as in 11:17.
21. This critical transition will accompany the marriage of the Lamb, as is noted in verses 7-8.
22. This direct and visible rule will continue on into the eternality of the heavenly city (20:11-21:5), but first it must demonstrate itself upon the old earth during the Millennium.
23. The title used by the singer is "our Lord God, the Almighty."
24. The same title occurs in 4:8; 11:17; 15:3; 16:7; 21:22, and nearly the same one as in 1:8; 16:14 (in all these verses either as a vocative or as a 3^rd person).
25. This song continues in verse 7 with an exhortation to joyfulness to all who are present at this marriage.
26. The two verbs chairo ("I rejoice") and agallioo ("I exult") are found together in Matt. 5:12 where Jesus calls upon His disciples to rejoice in the face of persecution considering the greatness of their eternal SG3.
27. Here the two hortatory subjunctives are a mutual invitation from the singers to keep on rejoicing and exulting because of the arrival of the Lamb’s wedding.
28. As part of the celebration, the invite one another to "give glory" to God for this wondrous occasion.
29. The work of getting the bride ready has been God’s, so He deserves the credit.
30. Other mentions of giving God glory or failing to do so are in 11:13; 14:7; 16;9.
31. The conjunction hoti/for introduces the reason for the three exhortations of v. 7 and brings into view a new theme, the consummation of the union between Christ and Church Age believers.
32. Form the perspective of the seven-bowl judgments, the marriage has come at last.
33. In one sense, the marriage-day of the Lamb and His Bride is the day of His second coming.
34. The 1000 years is the marriage supper of the Lamb and the Bride (Rev. 19:9, 17).
35. The eternal state in the New Jerusalem pictures the life of a husband and wife.
36. In the OT, the LORD is the bridegroom of Israel (cf. Isa. 54:6; Jer. 31:32; Ezek. 16:7-14; Hos. 2:16, 19) and in the NT, Christ is the bridegroom of the Church (cf. 2Cor. 11:2; Eph. 5:25ff.; Rev. 3:20; 19:9; 21:2, 9; 22:17).
37. In the gospels, Christ is the bridegroom a number of times (cf. Matt. 9:15; Mk. 2:19-20; Lk. 5:34-35; Jn. 3:29).
38. Parables pertaining to marriage occur in Matt. 22:2-14; 25:1-13; Lk. 14:15-24).
39. The figure of marriage denotes the intimate and indissoluble union of the community of believers with the Lamb.
40. The wedding imagery was a intimate aspect of the kingdom of God.
41. The marriage ceremony takes place in heaven while the wedding festivities (e.g. marriage supper; see v. 9) take place on earth.
42. The preparedness of the bride for this wedding is a tangential reason for the celebration called for in the song of v. 7.
43. The words "His wife/bride has made herself ready" indicates the responsibility of self-preparation that rests on her shoulders.
44. Those who make up this particular woman/bride are those who unwittingly prepared themselves for this relationship when they first became believers (e.g. salvation adjustment).
45. It is God who gets the glory but it is the free choice of individuals to believe in Christ.
46. Individual believers who enjoy and enhanced state in this relationship are those who not only came to saving faith within the super privileged dispensation, but who took advantage of BD earning them the crown of glory.
47. God will clean up the Bride and make her perfect at the resurrection of the Church (Eph. 5:25-27).
48. So the self-preparation of the Bride is strictly what was done during the membership’s time on earth.
49. Otherwise all else is the work of God (gospel one and two, the rapture, and rewards).
50. Faithless members of the body are not disqualified as being part of this Bride as per the doctrine of eternal security and doctrine of positional sanctification.
51. Those who have believed in Christ and lived during the interval between Pentecost and the Rapture will put on the attire of verse 8.

An Elaboration (v.8)

VERSE 8 It was given to her to clothe herself in fine linen, bright and clean (kai. evdo,qh auvth/| i[na periba,lhtai bu,ssinon lampro.n kaqaro,n [conj kai + aor.pass.ind.3s. didomi give, grant + pro.dat.f.s. aute her + conj hina purpose clause + aor.mid.subj. periballo clothe + adj.acc.nt.s. bussinos finen linen + adj.acc.nt.s. lampros bright, radiant + adj.acc.nt.s. katharos clean, pure]; for the fine linen is the righteous acts of the saints [to. ga.r bu,ssinon ta. dikaiw,mata tw/n a`gi,wn evsti,n [conj gar explanatory + art.w/noun adj.nom.nt.s. bussinos fine linen + art.w/noun nom.nt.p. dikaioma of fulfillment of a legal requirement: righteous deed + art.w/adj.gen.m.p. hagios saint + pres.act.ind.3s. eimi]).

ANALYSIS: VERSE 8

1. Verse 8 supplies an explanation with respect to the bride.
2. The verb "It was granted" (aor.pass.ind. 3s. didomi) in this form occurs some 20x in Revelation chapters 6 thru 20, each time signifying something given by God.
3. Here it is used in reference to the Bride’s wedding attire.
4. The conjunction "And" indicates that this verse is an elaboration of "has prepared herself" of verse 7, and the conjunction could possibly mean, "Yes, it has been granted to her…"
5. This understanding of kai raises the question of whether v. 8 is a continuation of the song of the heavenly song begun in verse 6 or not.
6. One view would end the chorus with v. 7 and have v. 8 as a resumption of John’s narration, with kai having its common sense.
7. Support for this view includes the common use of edothe ("it was granted") in narrative portions, with the question of whether it is ever used in heavenly anthem in this book, and the inappropriateness of the explanatory gar ("for") clause in the middle of v. 8 if this is part of a heavenly song.
8. A consideration that that is against ending the song at the end of verse 7 or even in the middle of v. 8 is the query, where did John get the information supplied in v. 8 to enable him to furnish this explanation?
9. His is a spectator, not a narrator.
10. The only time he offers clarification is when he uses "and I saw" or "and I heard" to identify his receipt of new information.
11. Since this formula is not present here v. 8 provides no change in singers/speakers.
12. Verse 9 on the other hand does indicate this change explicitly.
13. It is better to read v. 8 as a continuation and conclusion of the song begun in v. 6.
14. What the Bride has done for herself (v.7) is in the ultimate sense a provision of God’s grace.
15. Her self-preparation (v.7) equates to God’s provision for her to clothe herself in "bright, clean linen."
16. It is in glaring contrast to the ostentatious attire of the great harlot described in 17:4.
17. The adjective "bright" is the color (or lack of it) that represents radiant whiteness.
18. It is used symbolically of God’s absolute righteousness.
19. The adjective "clean" is the mark of purity.
20. The dazzling whiteness of the bride’s garments symbolizes the inner purity of CA saints.
21. The "fine linen" corresponds to that which Pharaoh put on Joseph (Gen. 41:42; cf. Dan. 10:5; 12:6-7; Rev. 18:12).
22. The clothing symbolizes the reality within (Eph. 5:27).
23. This is based on ultimate sanctification wherein the believer is free from the ISTA.
24. Those who in this age who enjoy the status of being members of the Bride of Christ are those who began their preparation when they were imputed with +R at the point of faith in Christ.
25. Simultaneously each believer in Christ is imputed with eternal life.
26. These two factors make it possible to enter Ph 3 in a resurrection body that is minus the ISTA.
27. On earth the Bride-to-be is sought out and subsequently prepared for life with her eternal right man, the Lord Jesus Christ.
28. Even He was prepared for His eternal destiny by the things He suffered with in the days of His flesh.
29. The heavenly chorus explains the bridal dress’ significance with a concluding gar ("for") clause.
30. All that the Bride enjoys is a result of the collective application in Ph 2.
31. The salvation adjustment alone qualifies the individual member for these defining garments.
32. The salvation adjustment constitutes a righteous act as it requires obedience to a commandment, namely to believer in Christ for eternal salvation.
33. God alone knows all those who are His within the context of the CA.
34. Righteous act performed beyond the salvation adjusted are also a part of the symbolism of the Bride’s dress.
35. Saints refers to all those who make up the Body or Bride of Christ.
36. As stated above, it takes a righteous act just to be constituted a saint.
37. Those who produce divine good via the filling of the Holy Spirit must apply the royal imperatives.
38. So fine linen is a fitting symbol for both the salvation adjustment with its imputation of +R and the righteous deeds or works that make up divine good production.
39. The noun dikaioma ("righteous acts") signifies a divine requirement or action (cf. 15:4 for other occurrence in Revelation; cp. Lk. 1:6; Rom. 1:32; 2:26; Rom. 5:16 and 18 [where it is used for justification]; and 8:4 where it is used for the FHS in keeping the Law; Heb. 9:1 and 10 for ceremonial obligations in connection with the Mosaic Law).
40. Some believers will only had complied with the fundamental requirement to enjoy status a member of the Bride (e.g., faith in Christ).

John Learns and Fails (vv. 9-10)

VERSE 9 Then he said to me, "Write, 'Blessed are those who are invited to the marriage supper of the Lamb (Kai. le,gei moi( Gra,yon\ Maka,rioi oi` eivj to. dei/pnon tou/ ga,mou tou/ avrni,ou keklhme,noi [conj kai + pres.act.ind.3s. lego say + pro.dat.m.s. ego "to me" + aor.act.imper.2s. grapho write + adj.nom.m.p. makarios blessed; apart from any spiritual connotation = lucky, fortunate + art.w/…perf.pass.part.nom.m.p. kaleo call, invite + prep eis + art.w/noun acc.nt.s. deipnon supper (principal meal) + art.w/noun gen.m.s. gamos wedding + art.w/noun gen.nt.s. arnion lamb; used to signify Christ in Revelation and used of believers Jn. 21:15]).'"

And he said to me, "These are true words of God (kai. le,gei moi( Ou-toi oi` lo,goi avlhqinoi. tou/ qeou/ eivsin [conj kai + pres.act.ind.3s. lego say + pro.dat.m.s. ego I + demon.pro.nom.m.p. houtos "these" + art.w/noun nom.m.p. logos word + adj.nom.m.p. alethinos true + art.w/noun gen.m.s. theos God + pres.act.ind.3s.])."

ANALYSIS: VERSE 9

1. The speaker who was last mentioned at 17:15 emerges once again.
2. He is none other than John’s angelic guide who is described as one of the seven angels who will administer the seven last plagues (bowl judgments; see 17:1 and 21:9).
3. John meets him for the first time in his virtual reality experience.
4. The material between 17:1 and chapter 19 is attributed to this angel’s mediation.
5. The angel’s initial command "write" is the same as in 1:11, 19 and 14:3.
6. As in 14:3 the command is followed by a beatitude.
7. Revelation contains four beatitudes (cf. 1:3; 14:13; 16:15; 20:6; 22:7,14).
8. This perspective blessing is akin to what we find in Lk. 14:15: "Blessed is he who shall eat bread in the kingdom of God." (Jesus did not correct the man who uttered these words; cp. Matt. 8:11; 26:29).
9. The perfect tense of the circumstantial participle ""those who are invited" denotes the permanence of the invitation.
10. The guests of the Lamb and the Bride are not hard to ascertain.
11. They are the saints who live in the millennial kingdom.
12. This understanding separates believers by their respective dispensations.
13. John the Baptist via prophetic inspiration understood that there was to be a bridegroom and a "friend of the bridegroom" (cf. Jn. 3:29).
14. The bridegroom implies a bride and a marriage implies guests (few or many).
15. In this case, the guests are many and the wedding supper always followed the wedding ceremony.
16. In this case the ceremony occurs in heaven just before the 2^nd Advent and the supper takes place over the course of 1000 years.
17. Jewish custom often allowed for celebrations up to two weeks after the actual wedding.
18. The wedding supper as the angel designates it will occur on earth during the glorious millennial age.
19. Food will be provided for those who periodically attend the supper (cf. Isa. 25:6 "And in this mountain the LORD of hosts will prepare a lavish banquet for all peoples on this mountain; a banquet of aged wine, choice pieces with marrow, refined aged wine.").
20. John the Baptist will be honored as the friend of the bridegroom.
21. The invited guest include OT saints resurrected just after the 2^nd Advent (there resurrection and evaluation occurs on earth in contrast to that of the church), and tribulational martyrs and survivors, not to mention the many new persons born during the 1000 years.
22. Those invited are all saints not part members of the "Bride of Christ."
23. They are singularly blessed.
24. The wedding guest validated their invitation by showing up at the wedding dressed in the proper attire (cf. Matt. 22:1-14).
25. They did not make some flimsy excuse for not attending as seen in the parables of Matt. 22:3-5 and Lk. 14:16-20.
26. The noun deipnon is the same word used in connection with the Lord’s supper (Jn. 13:3,4; 1Cor. 11:20, 21).
27. This term is used for fellowship with Christ in Ph 2 (Rev. 3:20).
28. The second occurrence of the words "And he said to me" introduces an affirmation of truthfulness in respect to the "true words of God."
29. One view is to limit the statement to the preceding beatitude (10 words in the Greek).
30. This is the sort of statement that verifies statements in prophetic literature (cf. Dan. 8:26; 10:1; 11:2; 12:7).
31. Expanding the reference of "these words" to include the general sense of all the visions supplied through the angel-guide has just revealed to John.
32. Specifically this would include everything revealed to John beginning with Rev. 17:1 through chapter 19.
33. This finds support in Rev. 22:6 where the reference to the phrase "these words are faithful and true" refer to the prophetic information regarding at least the information on the new creation.
34. The interpretation here is that the reference is to everything revealed from the introduction of the angel who became John’s teacher in 17:1 to at least 19:1-8.
35. This phrase is designed to offer reassurance that this revelatory information is for real and not something to be discounted.
36. Jesus employed a similar device in Jn. 14:2 in connection with the promise of a heavenly dwelling place for believers (e.g. "if it were not so, I would have told you").
37. The adjective alethinoi ("true") declares the veracity of all the data within this narrative segment (17:1 through 19).
38. This constitutes a statement of verification with respect to the momentous information contained in chapters 17 thru 19.

John Fails (v. 10)

VERSE 10 Then I fell at his feet to worship him (kai. e;pesa e;mprosqen tw/n podw/n auvtou/ proskunh/sai auvtw/ [conj kai + aor.act.ind.1s. pipto fall + prep emprosthen in front of, before + art.w/noun gen.m.p. pous foot + pro.gen.m.s. autos him + aor.act.infin. proskuneo worship]).

But he said to me, "Do not do that (kai. le,gei moi( {Ora mh,\ su,ndoulo,j sou, [conj kai + pres.act.ind.3s. lego say + pro.dat.m.s. ego "me" + pres.act.imper.2s. horao see; take note; see to it; "Don’t do that"with the negative + neg me]; I am a fellow servant of yours and your brethren who hold the testimony of Jesus; worship God (su,ndoulo,j sou, eivmi kai. tw/n avdelfw/n sou tw/n evco,ntwn th.n marturi,an VIhsou/\ tw/| qew/| prosku,nhson [noun nom.m.s. sundoulos fellow slave/servant + pro.gen.s. su "yours" + pres.act.ind.1s. eimi I am + conj kai + art.w/noun gen.m.p. adelphos brother + pro.gen.s. su "your" + art.w/pres.act.part.gen.m.p. echo have; "hold" + art.w/noun acc.f.s. marturia witness, testimony + noun gen.m.s. Iesous Jesus + art.w/noun dat.m.s. theos God + aor.act.imper.2s. proskuneo worship]).

For the testimony of Jesus is the spirit of prophecy (h` ga.r marturi,a VIhsou/ evstin to. pneu/ma th/j profhtei,aj [art.w/noun nom.f.s. marturia witness, testimony + conj gar for + noun gen.m.s. Jesus + pres.act.ind.3s. eimi is + art.w/noun nom.nt.s pneuma spirit; e.g. Holy Spirit + art.w/noun gen.f.s. propheteia prophecy])."

ANALYSIS: VERSE 10

1. John is so overwhelmed that he prostrates himself at the feet of this angel.
2. Scripture mentions similar responses by various individuals (Num. 22:31; Josh. 5:14; Judg. 13:20; Dan. 2:46; Acts 10:25; 16:29.
3. These did not have the purpose of worship as John did.
4. The words "to worship him" signify intention.
5. Clearly, the presence of the one who could provide such certainty to the fulfillment of theses revelations put this angel in a special category.
6. Whether John yielded to the temptation to accord greater importance to this angel, or was simply beside himself with excitement over the nature of the revelation is unknown.
7. Whatever the precise cause, John had to be set straight.
8. The angel forbids the worship of his person with the utterance "see that you do not [do this]."
9. This was a common idiom that implied an additional "do this" (poiesis touto).
10. The use of the present imperative horao which means "to see" in similar constructions occur at Matt. 8:4; 18:10; Mk. 1:44; 1Thess. 5:15.
11. No matter how well intentioned, John’s attempt at worship receives a sharp rebuke.
12. The predilection toward angel worship had for some time infected the churches in the province of Asia (cf. Col. 2:18).
13. John succumbs two times to this form of false worship (cf. Rev. 22:8).
14. The angel supplies a doctrinal perspective with respect to why said activity is bogus.
15. The angel’s self-designation as a "fellow-slave" is insightful.
16. It is well-established that all believers are fellow-slaves (Matt. 18:28; 24:49; Col. 1:7; 4:7; Rev. 6:11), but mention of angels in this regard is not that frequent.
17. For an angel to acknowledge his proper place in the plan of God thusly is a prime indicator for the prophet John.
18. Angels are servants of God as are Christians (Heb. 1:14).
19. The angel’s retort actually elevates John and his fellow believers.
20. It in no way abases angels.
21. The angel further identifies with John and the community of his brethren by characterizing them as those "who have the testimony of Jesus."
22. Like his human counterparts, and angel can (or should) do nothing other than bear the witness of who and what Jesus stands for.
23. A parallel statement in 22:9 elaborates further by referring to being a fellow-slave "of your brothers the prophets and of those who keep the words of this book."
24. This is not to say that all believers are prophets or that all believers faithfully bear witness to prophetic verities.
25. Believers do have access to the testimony of Jesus through the service of those committed to the study of sound doctrine.
26. The angel is not implying that all believers subscribe to what is here referred to as "the testimony of Jesus" (e.g. the prophetic word).
27. Many versions of what the Bible has to say about prophecy exist, but there is only one that passes muster.
28. Only those "who hold" or "who have" are the ones who are in possession of Jesus’ testimony.
29. That testimony predicts mass defection from the truth on the part of believers in the last days.
30. John was most definitely on the right track even though at this juncture he no doubt had some unresolved questions.
31. "The testimony of Jesus" (5x in Revelation: 1:2, 9; 12:17; 19:10; 20:4) is the testimony/witness borne by Jesus, as elsewhere in this book.
32. The doctrine spoken by Christian prophets (like John), originated with the Spirit of God, who reveals the testimony borne by Jesus which constitutes the very words of God.
33. These things are the equivalent of Jesus’ testimony concerning Bible prophecy.
34. His self-revelation comes from the His Father (1:1).
35. Jesus is both the propagator and the theme of prophetic revelation.
36. He is the revealer of the Father and His agent is God the Holy Spirit.
37. This role rests on the understanding "of Jesus" as a subjective genitive.
38. As a corrective the angel tells John to redirect his worship to God.
39. John was disoriented for the moment and lost a grip on a truth he knew quite well.
40. The aorist imperative which always carries a note of urgency is a polite way of reminding the prophet of the importance of worshiping the proper object.
41. Surprisingly John needs this reminder in a comparable situation a little latter (cf. 22:9).
42. The angel reinforces his command with a further explanation: "for the testimony of Jesus is the Spirit of prophecy."
43. Both angels and humans can be authorized to convey the contents of the divine mysteries/prophecies and in so doing they demonstrate themselves to be faithful servants of God.
44. But God is the ultimate source of that witness concerning Jesus.
45. It is only appropriate that those who are privy to what would otherwise be hidden to worship the ultimate source of that revelation.
46. Angels and men are but servants and worship does not belong to the servant, but to the one served.
47. The sense of all this is that "the one who has the spirit of prophecy will convey Jesus’ testimony."
48. The message attested by Jesus is "the spirit of prophecy."
49. "The Spirit of prophecy" is God the Holy Spirit working in and through the designated agent (e.g., the prophet John).
50. The divinely inspired prophet in the OT received revelation through the preexistent second person of the Godhead (1Pet. 1:11; cp. 2Pet. 1:19-21).
51. In essence, this statement means that the testimony of Jesus is the substance of what the Spirit inspires Christian prophets to communicate.

Vision of the Second Advent (vv. 11-21)

Description of the Warrior-Messiah (vv. 11-13)

VERSE 11 And I saw heaven opened, and behold, a white horse (Kai. ei=don to.n ouvrano.n hvnew|gme,non( kai. ivdou. i[ppoj leuko,j [conj kai + aor.act.ind.1s. eidon see + art.w/noun acc.m.s. ouranos heaven + perf.pass.part.acc.m.s. anoigo open + conj kai + part idou behold; take notice + noun nom.m.s. hippos horse + adj.nom.m.s. leukos white], and He who sat on it is called Faithful and True [kai. o` kaqh,menoj evpV auvto.n Îkalou,menojÐ pisto.j kai. avlhqino,j [conj kai + art.w/pres.dep.part.nom.m.s. kathemai sit + prep epi + pro.acc.m.s. autos he + pres.pass.part.nom.m.s. kaleo call + adj.nom.m.s. pistos faithful + conj kai + adj.nom.m.s. alethinos true], and in righteousness He judges and wages war [kai. evn dikaiosu,nh| kri,nei kai. polemei/ [conj kai + prep en in + noun loc.f.s. dikaiosune righteousness + pres.act.ind.3s. krino judge + conj kai + pres.act.ind.3s. polemeo wage war]).

ANALYSIS: VERSE 11

1. This series of scenes connects with the pouring out of the 7^th bowl in 16:17-21 and flows naturally from the intercalation of chapters 17 thru 19:8.
2. The final song of 19:1-8 celebrates the marriage of the Lamb, but this marriage cannot continue forward until a victory is secured on the Armageddon battlefield (cf. Ps. 45).
3. The balance of this chapter concerns itself with the advent of the warrior-king and his victory over the beast and his army.
4. The OT prophets foresaw the coming of the Lord to annihilate His enemies in a final great conflict (e.g., Joel 3; Zech. 14:3; Mal. 3:2).
5. The NT portrays the second coming of Christ as the vindication of the Christian hope (Matt. 24:40-51; 25:31; Mk. 13:33-37; Lk. 21:30; Acts 1:11; 2Thess. 1:7-10; 2:8; 2Tim. 4:1; Heb. 9:28; 2Pet. 1:16).
6. When Christ returns they will be a world-wide viewing of this event (Rev. 1:7).
7. This event provides substance to the figure of Christ as the lion of the tribe of Judah, the root of David (Rev. 5:5).
8. John’s sees "heaven opened" signifying a door (cf. Rev. 4:1; cp. 3:8, 20) permitting the exit from heaven of rider on the white horse with His entourage.
9. The interjection "behold" calls special attention to the things that caught John’s eye.
10. First there was a white horse like that of an earlier vision but of a quite different significance (cf. 6:2).
11. What follows informs the reader that the rider is none other than the Messianic warrior.
12. This time, white is a symbol of God’s perfect righteousness, the kind that will be exercised in the battle vanquishing the last enemies posing any kind of threat to the kingdom of God on earth.
13. This righteousness demands the kind of judgment that follows in the carnage of the Armageddon battlefield.
14. Those armies made up of millions of humans will dare to wage war with the Lamb and for their actions will suffer total annihilation.
15. They will perish as when God kills a single individual.
16. It will be just that certain and that easy.
17. After all these millions are opposing absolute deity.
18. There is no answer to omnipotence.
19. In accord with Christ first coming when He sat upon a donkey (Matt. 21:4-7), He will at His second coming sit on a white horse!
20. This reference to a white horse is to be taken literally as some sort of intergalactic vehicle.
21. White linen garments constitute real clothing but clothing suited for a totally different environment.
22. After the white horse, John saw "the one who sat on him."
23. "Faithful and true" is the title applied to the rider.
24. As indicated in the discussion of 19:9 "true" carries the connotation of that which is reality, meaning what is true based on facts.
25. Some interpreters take it as conveying reliability.
26. But that concept is covered in the term "faithful," which carries the idea of "trustworthy."
27. Christ is trustworthy in fulfilling His word (promises) and is the true Messiah announced throughout the Bible.
28. These two adjectives are descriptive of the words of the One who sits on the throne in 21:5 and of the things revealed by the angel-guide.
29. This is the first of a number of titles in vv. 11-16, a number of which occur earlier in the book, that specify the rider to be Jesus Christ.
30. The rider is both judge and warrior according to the last clause of verse 11.
31. He discharges both responsibilities in accord with "righteousness."
32. He arrives a just verdict with respect to His chief antagonist the beast and proceeds to wage war with this man.
33. Waging war is the means God chooses to bring this man down and is fitting since this man is himself a renown warrior and considered by His following to be invincible (cf. Rev. 13:10).
34. This kind of warfare contrast sharply with the kind of warfare the beast wages (cf. 11:7; 13:7).
35. The language here alludes to Isa. 11:3-5.
36. God takes all the facts and judges them based on the attribute of +R.
37. Earlier in the book we saw Christ threatening to make war with certain believers in Pergamum (Rev. 2:16).
38. This war clears the way for the setting up of the promised kingdom.

VERSE 12 His eyes are a flame of fire, and on His head are many diadems (oi` de. ovfqalmoi. auvtou/ Îw`jÐ flo.x puro,j( kai. evpi. th.n kefalh.n auvtou/ diadh,mata polla, [art.w/noun nom.m.p. ophthalmos eye + conj de now + pro.gen.m.s. autos "His" + noun nom.f.s. phloz flame, blaze + noun gen.nt.s. pur fire + conj kai + prep epi on + art.w/noun acc.f.s. kephale head + pro.gen.m.s. autos "His" + noun nom.nt.p. diadema crown + adj.nom.nt.p. polus many]; and He has a name written on Him which no one knows except Himself [e;cwn o;noma gegramme,non o] ouvdei.j oi=den eiv mh. auvto,j [pres.act.part.nom.m.s. echo have + noun acc.nt.s. onoma name + perf.pass.part.acc.nt.s. grapho write + rel.pro.acc.nt.s. hos which + pro.nom.m.s. oudeis no one + perf.act.ind.3s. oida know + part. ei w/neg me "except" + pro.nom.m.s. autos "Himself"]).

ANALYSIS: VERSE 12

1. The de ("and") marks a transition from a subjective to an objective description of the rider on the white horse.
2. In agreement with the symbolic meaning of 1:14 and 2:18, the flame-of-fire analogy indicates that nothing escapes the scrutiny of this warrior.
3. He is incapable of judgment by fraud or deception.
4. His actions are in perfect accord with reality.
5. As noted in connection with 12:3, a diadem (crown) differs from a stephanos (victor’s wreath).
6. The dragon (satan) has a diadem on each of his seven heads (12:3) and the beast on each of his ten horns (13:1), but this individual has "many diadems" on his head.
7. His multiple emblems of royalty are appropriate because of his celebrityship as per the title King of kings and Lord of lords (1Tim. 6:15; Rev. 17:14; 19:16).
8. Ancient monarchs held this title based on their domination of other nations/kingdoms (cf. Ezra 7:12; 26:7; Dan. 2:37).
9. The right of the rule of the world has passed to the Messiah and so He is infinitely more powerful than the world leaders before Him.
10. His sovereignty is unassailable.
11. The text does not disclose on what part of the rider’s body was the "name written which no one knows except Himself."
12. It may have been on His forehead because of the previous clause has focused on his head and because of the fact others in the book are marked on their foreheads (Rev. 3:12; 6:8; 13:16, 17; 14:1, 9, 11; 17:5; 20:4; 22:4).
13. Speculations about the unknown name have included the Tetragrammation (YHWH) , "the name that is above every name" (Phil. 2:9-11), "Jesus," and the name inscribed on the rider’s thigh.
14. Better judgment dictates against these suggestions.
15. It is not the prerogative of readers to have this knowledge.
16. Neither is it proper to theorize that this is something of "inmost significance" regarding the person that is incomprehensible to the human mind.
17. The unknown name promised to the overcomer in Pergamum (2:17; cf. 3:12) argues against this.
18. As in Gen. 32:29 and Judg. 13:18, the one with the greater authority has the privilege of withholding his name (cf. Rev. 10:4).

VERSE 13 He is clothed with a robe dipped in blood, and His name is called The Word of God (kai. peribeblhme,noj i`ma,tion bebamme,non ai[mati( kai. ke,klhtai to. o;noma auvtou/ o` lo,goj tou/ qeou/ [conj kai + perf.mid.part.nom.m.s. periballo clothe + noun acc.nt.s. himation garment (outer) + perf.pass.part.acc.nt.s. bapto dip, immerse (as coloring cloth dipping it in dye); Lk. 16:24; Jn. 13:26 + noun loc.nt.s. haima blood + conj kai + perf.pass.ind.3s. kaleo call + art.w/noun nom.nt.s. onoma name + pro.gen.m.s. autos "His" + art.w/noun nom.m.s. logos word + art.w/noun gen.m.s. theos God]).

ANALYSIS: VERSE 13

1. The rider’s dress is the next detail.
2. Some make a case that the blood in which His outer garment is dipped is His own lifeblood (1:5; 5:9; 7:14; 12:11).
3. The absence of Christ’s redemptive work from this context and the writer’s obvious dependence on Isa. 63:2-3 argue more strongly for a reference to the blood of others here.
4. In this context Christ is the righteous warrior.
5. The vintage analogy of 14:17-20 further supports the view that this is the blood in view here.
6. Those who argue against this view point out that Christ is seen coming out of heaven with His robe already dipped in blood before proceeding to tread the winepress of the wrath of God.
7. They label as ridiculous the picture of a vintager dipping his garment in grape juice as a sign of his trade before beginning to tread the winepress.
8. The epithet of the garment dipped in blood is proleptic or anticipatory of the event to which will actually soil his garments with the blood of his enemies.
9. It looks forward not backward.
10. Also, "many diadems" anticipates His assumption of full authority as King of kings on the earth.
11. A shedding of the blood of his enemies is the picture presented in Isa. 63:1-3, the source of the imagery of 19:15.
12. The prophecy in Isaiah is a context speaks to how the Messiah will slaughter His enemies with their blood splattering on His clothing during the process.
13. It is parallel to grape juice staining the garments of one who treads grapes.
14. This meaning matches the parallel scene in 14:9-11, 17-20 where the Isaiah prophecy is allude to.
15. The two mentions of the blood of His enemies, here and in v. 15 point to warfare.
16. The additional name "the Word of God" is different from the unknown name.
17. This is the only place where the full expression "the Word of God" applies to Christ, though logos ("Word") by itself refers to Him in Jn. 1:1, 14.
18. The written word of God finds its source and fullest expression in the person of the God-man, the warrior par excellence.
19. The same word that brought forth the original creation into existence (Jn. 1:3); cf. Ps. 33:6) is sufficient to subdue the nations assembled at the battle of Armageddon.

VERSE 14 And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses (kai. ta. strateu,mata Îta.Ð evn tw/| ouvranw/| hvkolou,qei auvtw/| evfV i[ppoij leukoi/j( evndedume,noi bu,ssinon leuko.n kaqaro,n [conj kai + art.w/noun nom.nt.p. strateuma army + art.w/nom.nt.p. to "which" + prep en in + art.w/noun loc.m.s. ouranos heaven + imperf.act.ind.3s. akoloutheo follow + pro.dat.m.s. autos "Him" + prep epi + noun dat.m.p. hippos horse + adj.dat.m.p. leukos white + perf.mid.part.nom.m.p. enduo clothe + adj.acc.nt.s. bussinos made of fine linen + adj.acc.nt.s leukos white + adj.acc.nt.s. katharos clean]).

ANALYSIS: VERSE 14

1. The rider is not alone as He descends from heaven.
2. The heavenly army is made up of noncombatants as their garments are presented in the vision as "white and clean."
3. The origin of so many horses is not a problem as they are vehicles of transport that are part of a creation that is not of this world.
4. The challenge in this vision is to separate the literal from the symbolic.
5. The symbolic points to a literal reality such as the eyes like a flame, many crowns and the blood-stained garment.
6. Literal features include the descent from heaven of Christ with heavenly armies, the victory achieved, and the kingdom set up.
7. Debate has encompassed who the armies the follow Christ to earth might be.
8. Some say they are strictly angelic armies as angels are associated with Christ at His second coming (Matt. 13:41; 16:27; 24:30-31; Mk. 8:38; Lk. 9:26; 2Thess. 1:7).
9. The main reasons for considering these armies as being believers is their dress which identifies them with the dress of the Bride, namely, "bright, clean fine linen" (v.8).
10. Rev. 17:14 dealing with vanquishing of the beast and his armies explicitly says that believers will be with him on this occasion!
11. Limiting the armies to saints in this particular verse is therefore appropriate.
12. Limiting these "armies" to saints does not deny the presence of angels on this occasion but says that angels are not in view in this verse.
13. The imperfect of the verb "were following" provides a graphic scene in which the celestial warrior leads His people into the fray.

VERSE 15 And from His mouth comes a sharp sword (kai. evk tou/ sto,matoj auvtou/ evkporeu,etai r`omfai,a ovxei/a [conj kai + prep ek + art.w/noun abl.nt.s. stoma mouth + pro.gen.m.s. autos "His" + pres.dep.ind.3s. ekporeuomai go from + noun nom.f.s. hromphaia broad sword + adj.nom.f.s. nom.f.s. oxus sharp], so that with it He may smite the nations [i[na evn auvth/| pata,xh| ta. e;qnh [conj hina so that + prep en + pro.instr.f.s. autos it + aor.act.subj.3s. patasso strike; Matt. 26:31, 51; Mk. 14:27; Lk. 22:50; Acts 7:24; 12:7; 12:23; Rev. 11:6; 19:15 + art.w/noun acc.nt.p. ethnos nation]; and He will rule them with a rod of iron [kai. auvto.j poimanei/ auvtou.j evn r`a,bdw| sidhra/ [conj kai + pro.nom.m.s. "He" + fut.act.ind.2s. poimaino shepherd; "rule" + pro.acc.m.p. autos "them" + prep en + noun instr.f.s. hrabdos rod, staff + adj.instr.f.s. siderous made of iron]; and He treads the wine press of the fierce wrath of God, the Almighty [kai. auvto.j patei/ th.n lhno.n tou/ oi;nou tou/ qumou/ th/j ovrgh/j tou/ qeou/ tou/ pantokra,toroj [conj kai + pro.nom.m.s. autos he + pres.act.ind.3s. pateo tread, step on + art.w/noun acc.f.s. lenos vat/press; Matt. 21;33; Rev. 14:19; 19:15 + art.w/noun gen.m.s. oinos wine + art.w/noun gen.m.s. thumos wrath; rage (of a strong passion) + art.w/noun gen.f.s. orge wrath, anger (settled); same construction at 16:19 + art.w/noun gen.m.s. theos God + art.w/noun gen.m.s. pantokrator the Almighty; 10x: 2Cor. 6:18; Rev. 1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:6, 15; 21:22]).

ANALYSIS: VERSE 15

1. The weaponry of the warrior-Messiah consists of a sword and a rod.
2. The imagery of this verse echoes the description of the shoot from the stem of Jesse (Isa. 11:1 "Then a shoot will spring forth from the stem of Jesse, and a Branch from his roots will bear fruit.") in Isa. 11:4: "But 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."
3. The "sharp sword from His mouth" refers metaphorically to Christ’s spoken word that "strikes down the nations" assembled at Armageddon.
4. The reference in Isa. 11:4 has "the rod of His mouth" which is parallel to "the sword of His mouth" here.
5. 2Thess. 2:8 dealing in context with the Antichrist has him destroyed by "the breath" of Christ’s "mouth."
6. So the figure of the sharp barbarian broad sword (hromphaia) is a figure for Christ’s spoken word of destruction over His enemies on the last battlefield.
7. The nations refer to their militaries gathered together by the unseen hand of God for their destruction (Zech. 14:2 "For I will gather all the nations against Jerusalem to battle…"; Rev. 16:14 "for they are the spirits of demons, performing signs, which go out to the kings of the earth and of the whole world to gather them for the battle of the great day of God Almighty."; cp. 14:16).
8. The upshot of this battle is the rule of Messiah which is presented under the figure of a shepherd with his staff/rod.
9. Except this rod is made of iron not wood.
10. This rod symbolizes Christ’s ruling scepter.
11. The wording of the phrase "He will rule them with a rod of iron" is identical to Rev. 2:27 and almost the same as 12:5.
12. This rod is not seen coming from Messiah’s mouth as is the case with the sword but it is in Isa. 11:4.
13. Here the idea focuses on ruling over the nations like a shepherd would over his flock.
14. A shepherd must protect his sheep by wielding the sword against wolves and the like.
15. Obviously Christ will wield His iron rod over the nations beyond Armageddon as is clearly the implication of Rev. 2:27 where CA believers participate in corporeal judgment upon felons in the Millennium.
16. Rev. 2:26-27 reads "And he who overcomes, and who keeps My deeds until the end (e.g. Ph2), TO HIM I WILL GIVE AUTHORITY OVER THE NATIONS; AND HE SHALL RULE THEM WITH A ROD OF IRON, AS THE VESSELS OF THE POTTER ARE SHATTERED TO PIECES; as I also have received authority from My Father;"
17. Here the one wielding the rod is a believer who hung in there with God’s deeds to the end and earned the crown.
18. This then is a clear example of millennial SG3.
19. Here (and in 12:5), Christ is the One who administers world-wide justice from His capital in Jerusalem; and for those mortals who dare to engage in criminal enterprise there will follow capital punishment without fail.
20. The last part of v. 15 changes the figure of speech to repeat the one used in Rev. 14:19-20.
21. Here Christ is prefigured as a laborer who crushes grapes in a winepress at the time of harvest to extract the juice.
22. The crushing of the grapes in this fashion is an apt figure for the carnage that will characterize the battle of Armageddon.
23. The blood of the millions of men will form a river as deep as a horse’s bridle and over an a battlefield covering some 200 miles.
24. Like one who treads grapes in a winepress, the warrior-Messiah will expose Himself to the splattered blood of His enemies.
25. This exposure in no way puts Him at risk as He is impervious to bullets or any other human weapon, but it serves to demonstrate His physical proximity to the enemy combatants.
26. Again, this winepress analogy has its roots in OT messianic prophecies (cf. Gen. 49:11; Isa. 63:1-3.
27. The repetition of kai autos ("and He) serves to draw attention to Christ’s personal role in this defeat of His enemies.
28. Though already implied by the garment dipped in blood in v.13, the identity of the terrible work of the wrath of God Almighty is quite specific.
29. The words "the winepress of the fierce wrath of God" combines the ideas of a place where this takes place as well as a reason for this event.
30. The reason is that all these souls gathered at Armageddon individually chose to oppose God and take a direct part in their futile attempt to successfully wage war against the true Messiah (see Rev. 17:14; cp. Isa. 29:7-8).
31. Perhaps the most graphic description of the is battle is found in Zech. 14:3-7 but especially vv. 12-13.
32. Jesus Christ will no longer just be the remote destroyer of nations but He will have engaged in direct face-to-face combat with the final threat to His rule over the nations.

VERSE 16 And on His robe and on His thigh He has a name written, "KING OF KINGS, AND LORD OF LORDS (kai. e;cei evpi. to. i`ma,tion kai. evpi. to.n mhro.n auvtou/ o;noma gegramme,non\ Basileu.j basile,wn kai. ku,rioj kuri,wn [conj kai + pres.act.ind.3s. echo have + prep epi on + art.w/noun acc.nt.s. himation garment (outer) + conj kai + art.w/noun acc.m.s. meros thigh + pro.gen.m.s. autos "His" + noun acc.nt.s. onoma name + perf.pass.part.acc.nt.s. grapho write + noun nom.m.s. basileus king + noun gen.m.p. basileus king + conj kai + noun nom.m.s. kurios lord + noun gen.m.p. kurios])."

ANALYSIS: VERSE 16

1. The final statement in this section dealing with the rider on the white horse presents another title of celebrityship.
2. This title in located on the outer garment that covers His thigh.
3. The second kai in this verse should probably be taken as ascensive ("even upon His thigh").
4. As he sits on the horse his outer thigh covered with a cloak would be prominent to those close enough to see Him.
5. The title "King of kings and Lord of lords" is the fourth name or title mentioned in verses 1 thru 16.
6. "Faithful and true" (v.11), "the unknown name" (v.12), and "the Word of God" (v.13) are the other three.
7. In connection with this august title Paul uses almost the identical language in referring to God the Son in 1Tim. 6:15.
8. The doubling of the name "King of kings" was a practice of the Persians and Parthians to emphasize their royalties.
9. Only the Lord Jesus Christ will invest this title with its full significance as there will be no ruler who will supersede His eternal dominion.

The Carrion Feast (vv. 17-21)

VERSE 17 Then I saw an angel standing in the sun (Kai. ei=don e[na a;ggelon e`stw/ta evn tw/| h`li,w| [conj kai + aor.act.ind.1s. eidon see + adj.acc.m.s. eis one + noun acc.m.s. angelos angel + perf.act.part.acc.m.s. histemi stand + prep en + art.w/noun loc.m.s. hilios sun], and he cried out with a loud voice [kai. e;kraxen ÎevnÐ fwnh/| mega,lh| le,gwn [conj kai + aor.act.ind.3s. krazo cry out + prep en + noun loc.f.s. phone voice + adj.loc.f.s. megas great], saying to all the birds which fly in midheaven [le,gwn pa/sin toi/j ovrne,oij toi/j petome,noij evn mesouranh,mati [pres.act.part.nom.m.s. lego say + adj.dat.nt.s. pas all + art.w/noun dat.nt.p. oreneon bird + art.w/pres.dep.part.dat.nt.p. petomai fly + prep en + noun loc.nt.s. messouranema midair], "Come, assemble for the great supper of God [Deu/te suna,cqhte eivj to. dei/pnon to. me,ga tou/ qeou [aor.act.imper.2p. deute or adv with imperative following; come + aor.pass.imper.2p. sunago gather together + prep eis to + art.w/noun acc.nt.s. deipnon meal, supper + art.w/adj.acc.nt.s. mega great + art.w/noun gen.m.s. theos God]),

VERSE 18 so that you may eat the flesh of kings and the flesh of commanders and the flesh of mighty men (i[na fa,ghte sa,rkaj basile,wn kai. sa,rkaj cilia,rcwn kai. sa,rkaj ivscurw/n [conj hina so that + aor.act.subj.2p. esthio eat + noun acc.f.p. sarx flesh + noun gen.m.p. basileus king + conj kai + noun acc.m.p. sarx flesh + noun gen.m.p. chiliarchos commander; in Roman army a tribune + conj kai + noun acc.m.p. sarx flesh + adj.gen.m.p. ischuros mighty (men)] and the flesh of horses and of those who sit on them [kai. sa,rkaj i[ppwn kai. tw/n kaqhme,nwn evpV auvtw/n [kai. sa,rkaj i[ppwn kai. tw/n kaqhme,nwn evpV auvtw/n [conj kai + noun acc.f.p. sarx flesh + noun gen.m.p. hippos horse + conj kai + art.w/pres.dep.part.gen.m.p. kathemai sit + prep epi + pro.gen.m.p. autos "them"] and the flesh of all men, both free men and slaves, and small and great [kai. sa,rkaj pa,ntwn evleuqe,rwn te kai. dou,lwn kai. mikrw/n kai. mega,lwn [conj kai + noun acc.f.p. sarx flesh + adj.gen.m.p. pas all + adj.gen.m.p. eleutheros free + conj te both + conj kai + noun gen.m.p. doulos slave + conj kai + adj.gen.m.p. mikros small + conj kai + adj.gen.m.p. megas great])."

ANALYSIS: VERSES 17-18

1. These two verses set the stage for the brief description of the battle proper that verses 19:21 (4^th scene in this chapter).
2. The battle itself has two separate scenes (vv. 17-18 & vv. 10-21).
3. With Messiah and His armies poised and ready for battle, the insertion of this brief vision adds to the suspense.
4. The announcing angel positions himself so as to be conspicuous, "standing in the sun."
5. There all the birds could see him and respond to the summons to the battlefield which will soon be littered with corpses.
6. The noun "birds" is a general term in contrast to Jesus’ use of the specific term "vultures" (aetoi) in Matt. 24:28 and Lk. 17:37 where this same battle is prophetically presented.
7. One of the amazing characteristics of vultures is how incredibly astute they are in discovering would-be prey.
8. Hence, this invitation implies the imminence of the doom about to come.
9. The summons employs two words: and adverb deute, meaning "hither," and the imperative "assemble."
10. This adverb is used when addressing one or more persons (cf. Rev. 17:1; 21:9).
11. It occurs in connection with imperatives also in Matt. 25:34; 28:6; Jn. 4:29; 21:12).
12. The verb "assemble" (sunago) alludes to Ezek. 39:17 where birds assemble to an earlier supper in the land of promise following the defeat of the Russian coalition prophesied in Ezek. 38-39.
13. The anticipated feast bears the name "the great supper of God."
14. This is stunning language describing the battlefield after the Lamb’s victory, a great supper given by God!
15. It will be a veritable feast for the carrion birds.
16. Jesus commented on the habits of vultures and how carrion attracts them (Matt. 24:28; Lk. 17:37).
17. Even one corpse has a magnetic attraction for these creatures, but multiplied dead will attract many millions of these birds.
18. It is intended to be a scene of horror where millions of humans will be scattered over a large area.
19. This supper is a complete contrast to the wedding supper of the Lamb demonstrating how differently God deals with those who are positive versus those who are negative.
20. The conjunction that introduces verse 18 introduces a statement of purpose.
21. The victims whose flesh will be eaten by these birds include men of every status in life.
22. In the battle Ezekiel speaks of the vultures feed on the bodies of great men only or at least they are the only ones mentioned, but here it is everyone including the rank and file.
23. God is no respecter of persons when it comes to grace or judgment.
24. The indignity of having their bodies remain unburied recalls the same treatment these people meted out to the two witnesses in 11:9-10.
25. Similar categorizations of humanity appear elsewhere in this book with the closest to this one being 6:15 and 13:16 (cf. 11:18; 19:5; 20:12).
26. Some of these categories are overlapping.
27. The only group not mentioned elsewhere is "horses and those who sit upon them."
28. The adjective "all" found in this verse 18 excludes those who survive the tribulation and enter the kingdom as believers.

Final Scene (vv. 19-21)

VERSE 19 And I saw the beast, the kings of the earth, and their armies (Kai. ei=don to. qhri,on kai. tou.j basilei/j th/j gh/j kai. ta. strateu,mata auvtw/n [conj kai + aor.act.ind.1s. eidon see + art.w/noun acc.nt.s. therion beast + conj kai + art.w/noun acc.m.p. basileus king + art.w/noun gen.f.s. ge earth + conj kai + art.w/noun acc.nt.p. strateuma army + pro.gen.m.p. autos "their"], gathered together to make war against Him who sat on the horse and against His army [sunhgme,na poih/sai to.n po,lemon meta. tou/ kaqhme,nou evpi. tou/ i[ppou kai. meta. tou/ strateu,matoj auvtou/ [perf.pass.part.acc.nt.p. suago gather together, assemble + aor.act.infin. poieo do, "to make" + art.w/noun acc.m.s. polemos war + prep meta with + art.w/pres.dep.part.gen.m.s. kathemai sit + prep epi upon + art.w/noun gen.m.s. hippos horse + conj kai + prep meta with + art.w/noun gen.nt.s. strateuma army + pro.gen.m.s. autos him; "His"]).

ANALYSIS: VERSE 19

1. The third scene within this chapter follows the invitation to the birds of prey.
2. "The beast" is the leader of Western Europe, that is, the 10 kingdom federation mentioned in Rev. 17:12 (cf. Dan. 7:24).
3. The beast’s kingdom at this juncture consists of seven leaders as per the situation mentioned in Dan. 7:8, but only alluded to in Rev. 17:11.
4. The beast/antichrist is not the leader of all the nations of the earth as is sometimes affirmed.
5. Proof: see Dan. 11:40 where the king of the South and the king of the North are seen as his enemies during the buildup to the battle of Armageddon (cf. Dan. 11:35-45).
6. Even though the beast’s army is the principal focus in Bible prophecy other nations will assemble for this final battle.
7. "The kings of the earth and their armies" refers to all combatants as per Zech. 14:2: "For I will gather all the nations against Jerusalem…"
8. Even though these various armed camps have their own self-interests in view, they all share a common hatred and purpose, namely "to make war against Him who sat on the white horse and against His army.
9. This is the same gathering as mentioned in connection with the seven bowls of wrath in Rev. 16:13-16.
10. The beast’s main opponent is the rider on the white horse, designated in Revelation as the Lamb.
11. In Zech. 14:5 the return of Messiah is with His angels to do battle with the enemies of Israel, but here He returns with His saints.
12. Christ’s army is there for effect as "His army" is non-combatant.

VERSE 20 And the beast was seized, and with him the false prophet who performed the signs in his presence (kai. evpia,sqh to. qhri,on kai. metV auvtou/ o` yeudoprofh,thj o` poih,saj ta. shmei/a evnw,pion auvtou/ [conj kai + aor.pass.ind.3s. piazo seize + art.w/noun nom.m.s. therion beast + conj kai + prep meta with + pro.gen.m.s. autos him + art.w/noun nom.m.s. pseudoprophetes false prophet + art.w/aor.act.part.nom.m.s. poieo do; "performed" + art.w/noun acc.nt.p. seimon sign + prep enopoin + pro.gen.m.s. autos "in his presence"], by which he deceived those who had received the mark of the beast and those who worshiped his image [evn oi-j evpla,nhsen tou.j labo,ntaj to. ca,ragma tou/ qhri,ou kai. tou.j proskunou/ntaj th/| eivko,ni auvtou/ [prep en + pro.instr.nt.p. ho "by which" + aor.act.ind.3s. planao deceive + art.w/aor.act.part.acc.m.p. lambano receive + art.w/noun acc.nt.s. charagma stamp, mark; implant + art.w/noun gen.nt.s. therion beast + conj kai + art.w/pres.act.part.acc.m.p. proskuneo worship + art.w/noun dat.f.s. eidon image + pro.gen.m.s. him; "his"]; these two were thrown alive into the lake of fire which burns with brimstone [zw/ntej evblh,qhsan oi` du,o eivj th.n li,mnhn tou/ puro.j th/j kaiome,nhj evn qei,w| [pres.act.part.nom.m.p. zao live; be alive + aor.pass.ind.3p. ballo throw + art.nom.m.p. ho "these" + adj.nom.m.p. duo two + art.w/noun acc.f.s. kimen lake + art.w/noun gen.nt.s. pur fire + art.w/pres.pass.part.gen.f.s. kaio burn + prep en + noun instr.nt.s. theon sulphur, brimstone; Lk. 17:29; Rev. 9:18; 14:10; 19:20; 20:10; 21:8]).

ANALYSIS: VERSE 20

1. The final two verses of this scene supplies information as to the outcome of the battle with respect to two groups.
2. The first group consists of two individuals and the second group (v. 21) consists of millions of persons.
3. The outcome of the battle is never in doubt.
4. It is as one-sided as it could possibly be in such a situation.
5. John is provided with no description of the course of the battle.
6. He simply records the capture of beast and the false prophet and their being cast into the Lake of Fire.
7. The agent of their being cast into the Lake of Fire is not specified but it is no doubt Him with whom they dared to do battle.
8. Such sever treatment of these two evil men requires no justification as they were previously engaged in mass deception of humanity during the seven years of the tribulation.
9. Demon activity enabled the false prophet to fool negative volition with "signs." (cf. 2Thess. 2:10 "the one whose coming is in accord with the activity of Satan, with all power and signs and lying wonders."
10. Demon activity is behind the elaborate and persuasive public spectacles put on by the false prophet "in his presence" to seduce men to "worship his image."
11. These staged political/religious rallies will serve to produce mass deception.
12. People will witness actual miracles brought about by the power of unseen demons.
13. These carefully planned rallies will further influence and fuel the fanaticism of those who "received the mark of the beast."
14. Those who took the mark just to avoid death will come to be ardent worshipers of the beast due to these fascist-like rallies.
15. The description of the activity that brings this unprecedented annihilation of the beast and the false prophet has elements in common with Rev. 13:13-17.
16. He deceives those who take the mark of the beast (cf. 13:16; 14:9-11; 16:2; 20:4) and who worship the beast’s image (Rev. 13:15).
17. With two aorists, John predicts the seizure and assignment of the two to "the lake of fire which burns with brimstone."
18. The fact these two enter this lake of fire while alive adds to the horror of this scene.
19. They will be the first but not the last to enter this realm (cf. Rev. 20:12-15).
20. All unbelievers are destined to enter this realm following the Great White Throne Judgment of Rev. 20:12-15.
21. Clearly, these two are captured from the field of battle in contrast to all others who die on the field of battle.
22. These two men are normal human beings who will share the Lake of Fire for 1000 years only to be resurrected and judged at the last judgment will all other resurrected unbelievers.
23. These two constitute an exception to the rule that unbelievers all go to the underworld of eternal torment when they die (e.g., hell).
24. Obviously their being cast into the Lake of Fire will destroy their bodies but not their immortal souls.
25. No mention is made of the human-like idol since it is not true humanity possessing an eternal soul.
26. For another example of a similar situation note the people whose bodies descended alive into Sheol see Num. 16:30 (cf. Ps. 55:15 for an instance in the day of David).
27. A synonymous term to the Lake of Fire is Gehenna found in Matt. 10:28 (and Matt. 5:22,29,30; 18:9; 23:15, 33; Mk. 9:43, 45, 47; Lk. 12:5; Jam. 3:6).
28. Only the body and soul are destined for Gehenna, with the exception of the beast and false prophet, unless we are to surmise that they are resurrected before being cast into the Lake of Fire.
29. This place is different than Hades the temporary abode of dead between physical death and resurrection.
30. Consignment to the Lake of Fire does not mean annihilation for after the 1000 years the beast and the false prophet are still there when Satan is put there (20:10).
31. Another term for hell beneath is the abyss (cf. Lk. 8:31; Rom. 10:7; Rev. 9:11; 11:7; 17:8; 20:1, 3).
32. This is the realm from which the beast is resurrected for a second go-around, so to speak.
33. He is the only unbeliever to experience a second life.
34. These two go straight to the Lake of Fire while Satan goes to the abyss below (20:3).
35. Just as the valley of Hinnom outside Jerusalem (cf. 2Kgs. 16:3; 23:10; Jer. 7:31-32; 19:6; Matt. 5:22; Mk. 9:43), symbolized Gehenna, to the Lake of Fire is a literal place outside the New Jerusalem.
36. Its precise location is not revealed.

VERSE 21 And the rest were killed with the sword which came from the mouth of Him who sat on the horse (kai. oi` loipoi. avpekta,nqhsan evn th/| r`omfai,a| tou/ kaqhme,nou evpi. tou/ i[ppou th/| evxelqou,sh| evk tou/ sto,matoj auvtou/ [conj kai + art.w/adj.nom.m.p. liopos remainder; "the rest" + aor.pass.ind.3p. apokteino put to death + prep en + art.w/noun instr.f.s. hromphaia sword + art.w/pres.dep.part.gen.m.s. kathemai sit + prep epi upon + art.w/noun gen.m.s. hippos horse + art.w/aor.act.part.instr.f.s. exerchomai go forth, proceed + prep ek from + art.w/noun gen.nt.s. stoma mouth + pro.gen.m.s. autos "Him"], and all the birds were filled with their flesh [kai. pa,nta ta. o;rnea evcorta,sqhsan evk tw/n sarkw/n auvtw/n [conj kai + adj.nom.nt.p. pas all + art.w/noun nom.nt.p. orneon bird + aor.pass.ind.3p. chortazo satisfy, satiate, fill + prep ek from + art.w/noun abl.f.p. sarx flesh + pro.gen.m.p. autos "their]).

ANALYSIS: VERSE 21

1. In contrast to the beast and false prophet, the leaders and the armies of the earth lose their lives on the Armageddon field of battle.
2. They die by the invisible sword coming from the mouth of Him who sits on the white horse.
3. "The sword which came from the mouth" refers to the spoken command to slaughter the armies gathered in opposition to God and His directive will.
4. They all die the sin unto death either directly or indirectly from what proceeds from the mouth of the warrior-Messiah.
5. The slaughter and more of the details of this battle is to be found in Zech. 14.
6. Just as the beast’s warfare against the saints results in the loss of life (Rev. 11:7; 13:7, 15; cf. 12:17) so will warfare of the rider on the white horse against the king of the west as well as other nations and peoples around the world.
7. Those opposing Him will use all available weapons (cf. Joel 3:10), but to no avail against Him who is invincible and eternal deity.
8. God uses unconventional means on occasion to bring about the sin unto death (cf. Ex. 12:29; Josh. 10:11-13; 1Sam. 25:37; 2Kgs. 19:35; Acts 15:5,10).
9. The scene closes with the statement of the fulfillment of the promise to those invited to gorge themselves at this gory and great supper of God: "and all the birds were filled with their flesh."
10. So much for the mantra, "Who is like the beast? Who is able to wage war with him?" (Rev. 13:4).
11. It does not pay to wage war with God (cf. Rev. 2:16