a study by Rev. Paul A. Bartz

The vision we have designated Reel Seven ends at 19:10. Chapter 19:11 to 16 is transitional between the vision and what follows -- Reel Eight -- which begins at verse 17 and appears to relate events which are not only in John's future (at the time of writing), but also in our future.

Verses 1 through 10, then, follow the usual pattern of concluding the reel just completing, in heaven. Each time this takes place we are reminded that the Lord is truly in charge of all of history and the saints' prayer of "How Long?" will have an answer. This is the message contained in verses 1 and 2.

Verse 3 presents the language of judgment, in this case the judgment of the anti-church. This same description is found in Isaiah 34:10 in connection with the judgment of the nations by Isaiah. The same language is also found in Genesis 19:28 with reference to the judgment of Sodom.

In verses 4 through 6 we encounter the familiar language of the great heavenly "Hallelujah Chorus" made up of singers who are the Old and New Testament saints whose labors on earth have ended, as well as the multitude of great heavenly beings. Read the description of the voices as "the sound of many waters and the sound of mighty thunderings" in verse 6 and just imagine how this will sound when we, by God's grace, finally join that chorus! The word "Hallelujah" appears four times in verses 1-6, but appears no where else in the New Testament. The word is constructed from two Hebrew words and means "Praise the Lord."

Verses 7 through 9 present some very important images of Christ and the Christian life which are worth our full attention.

In verse 7 Christ is described as the "Lamb," Whom we know and confess takes away the sin of the world. Verse 7 also describes Christ as the bridegroom of the Church -- the true lover and protector of true believers. This imagery begins in the Old Testament, and continues through the New Testament. In Christ's "Bridegroom" parables, the key to understanding the identity of the Bridegroom, and therefore the meaning of the parable, is knowing that Christ is the bridegroom. Ephesians 5:22-33 gives us the most complete description of this relationship.

"His wife has made herself ready" -- 19:8 explains how Christ's bride has made herself ready. "Fine linen, bright and clean, was given her to wear." In other words, salvation is God's free gift. Then verse 8 explains further: "Fine linen stands for the righteous acts of the saints." This reminds us that while salvation is the free gift of God by grace through faith, we, once in faith, have the responsibility to use God's gifts of grace to prepare ourselves for our Savior. Repentance is not a one-time event in the life of a Christian. Salvation is not an eternal social security card that we can ignore between baptism and our face-to-face encounter with Christ at the judgment. The channels by which God's grace comes into our lives to make us His own and then to enable us to prepare are baptism, the Word of God, and the Lord's Supper. Are you ready? Are you making yourself ready?

Jesus Himself spoke of this wedding apparel in Matthew 22:11-13. It was traditional for the host of the wedding to provide his guests with fine wedding clothes. Jesus uses this tradition to make the point that He is the One who provides wedding garments covering our sins so that we may come to His banquet. In Revelation 19:8 more detail is added as to what these garments are. The fine linen is the acts of the saints, washed "clean and bright" in the Blood of the Lamb who takes away the sin of the world.

Verses 9 and 10 deserve special note. Verse 9 presents us with the great wedding supper of the Lamb in heaven. Here, in eternity, all believers of all time will gather with the Lord for a great feast. Our Lord spoke of this great feast in parable in Luke 14:15-24, and more directly in Luke 22:16.

In the midst of this awesome and magnificent spectacle John is overcome and about to bow down and worship his angel guide. Now angels are immensely powerful creatures, any one of which is able to destroy the whole earth in an instant or work any kind of miracle. Yet here we see a glimpse of their perfection. While it takes very little temptation to corrupt us, this powerful creature will not permit any misuse of his position at all. He forbids John to worship him and tells John that he is just another servant of the Word of God, just as are the other human creatures of God who have the testimony of Jesus and serve Him because of that testimony.

19:11-16 -- The introduction of the victorious and judging Christ here not only closes off Reel Seven in heaven with His great glory, but also introduces the images coming in the next vision which we designate "Reel Eight".

The white horse upon which Christ enters the scene has already been encountered in Rev. 6:2 and will be encountered again in verses 19 and 21 of this chapter. That He judges is often a surprise to modern Christians. Yet He Himself taught this in the Gospels and in His words in Revelation 3:7 and 3:14. He is also indicated as the Judge in Isaiah 11:4. Further, in the Old Testament when the Son of Man came to earth He was designated as "The Angel of the Lord." Abraham seems to have been clearly aware that He was judge of all the earth, and yet the merciful protector of all true believers as he pleaded for Sodom (Genesis 18:22-33).

While the thought of the Son of God as Judge of all the earth may bring fear (there is a healthy fear), we must remember that His promises and grace are just as sure and swift as His judgment, when they come! When the time of grace ends, and judgment comes, those in grace will just as surely and swiftly be overwhelmed by the full and perfect realization of His immeasurable love!

19:12 -- We have run into this language before, too, in Rev. 1:14 and 2:18. See our comments there for review.

19:13 -- the blood, of course, is His own, by which we have been bought. "His name is called the Word of God." There is no mistaking this identification with the eternal Son of God, which is explained in more detail in the familiar opening verses of John 1.

19:14-16 -- "The armies of heaven" seem to be identified by the phrase "clothed in fine linen, white and clean." This would appear to suggest, on the basis of verse 8, that this army is made up of believers as well as angels. What can we make of this? We can say, at least, that in a very real sense believers on earth are an army of the Lord, serving His cause on earth. This is why we say that believers on earth are the "Church Militant." Do we truly see ourselves as the Lord's army?

Verse 13 referred to the Word of God in the flesh, or the Word Incarnate. Verse 15 refers to the Word of God which is the Bible, the Word Inscripturated. Verse 12 and 13 say that when we, as His army on earth, speak, witness, preach and teach His Word, that Word is His sword striking for the victory. The law/Gospel nature of that Word is clearly evident in this verse which ends with Scripture's universal language of judgment, the winepress.

We are reminded by verse 16 that Christ must always be the clear leader, not human institutions, personalities, or our own desires. Our battle requires that all know that Christ is leading us into war, so that people know either Who their trust is in, or Who they are rejecting.

Revelation 19:17 begins "Reel Eight." Reel Eight brings us very rapidly to the final battle between God's kingdom and the devil's, and focuses on the final judgment.

Verse 17 begins, "Then I saw an angel . . . ." What follows makes clear that we are dealing here with a new vision, hence the designation of Reel Eight at this point. But it will be more difficult to pinpoint many of the specifics of earth history which are being presented here, since we do not have the perspective of time.

Up to this point in Revelation, the observations of both believing and unbelieving historians have been helpful in pinpointing specific historical events in a plausible fashion. Striking similarities, and even identical wordings in their documents, have helped. But if Reel Eight is now underway, or will be shortly, we lack these resources.

The conclusion of verse 17, with its reference to the "great supper of God," identifies the time as the very end of earthly history -- God's judgment. In contrast to the finery of the great supper of the Lamb, the "great supper of God" offers the gruesome details of final judgment in the verses that follow.

That verse 18 is speaking of judgment here seems evident from the text, but becomes crystal clear when you compare this language with Ezekiel 39:17-20. Revelation 19:21 further cements the opinion that these two sections of Scripture are speaking either of the same judgment, or of two incidents which are identical in their scope.

19:19 -- Various opinions have been offered as to who the forces against the kingdom are here in these last verses. Communism, humanism, modern electronics, Arabs and a host of others have been identified as the earthly manifestation of this larger battle which has, not only earthly, but also eternal significance. While some of those so identified can be ruled out by Scripture as well as common sense, we will concentrate on those things which can be identified with certainty -- both the spiritual realities, and the earthly signs.

19:20 -- Who or what is the beast in verse 20? -- This term "beast" has been used a number of times in Revelation, designating either the antichrist or the "second beast," the anti-Holy Spirit. This is probably the first beast, or antichrist. Since the false prophet is designated as the one who deluded those who followed the first beast with false signs, this may be another designation for the second beast or anti-Holy Spirit.

Verse 20 also clearly indicates that these anti-God forces are religious in nature, in their working, and in appeal. Note the term "false prophet" which is used in Scripture to designate anyone who claims to teach on religious matters, but does not teach what God teaches. The additional description that false signs and worship are connected with this agent help us rule out a number of proposed identifications of the specific anti-God forces spoken of as leading to the final battle against God and His people. Whatever they are, we are not looking for primarily political forces or technological trends.

These two, the beast and the false prophet, are judged and thrown into the lake of fire, which again brings us to the final judgment.

19:21 -- This verse further describes the judging action of Christ at this time. After personally dispatching the leaders, Christ will judge all who follow them with His Word, "The sword" which proceeded form his mouth (see 19:15). The utter desolation that this judgment brings is spoken of in the closing sentence of verse 21. This expression is also found in the Ezekiel 39 reference above.

It is important to note that the collection of the saved into God's great supper is simultaneous with the judgment of all those who are not saved. Both groups include everyone alive when this happens, as well as everyone who has ever lived.

Note the work of the "sword" of the Word of God here, too. While it calls the faithful to the heavenly banquet, it simultaneously judges the unbeliever. And that Word works the same way today with one exception. It will either save or condemn today, but until Christ returns, the saved person can fall from faith and the judged rejecter can repent. When Christ appears those who are believers will be called to the banquet before they know what happened, and those who have rejected the Word, or "put off" their response will be condemned before they know what happened.

Are you ready now for His appearing?

1. What is the original source of our dress for the marriage supper of the Lamb (verse 8)?

2. What are the types of dress people try to provide for themselves as they prepare for the encounter with the Judge of all the earth?

3. While the garments of our "righteous acts" are cleaned in the blood of Christ, and are woven of what God's grace gives us, by the power He gives to us, what are the specific "righteous acts" referred to specifically within the context of this chapter?

4. So can we fairly say that these righteous acts save us?

   How, or why or why not?

5. While verse 19 speaks of the kings of the earth and their armies, how do verses 20 and 21 make clear that these forces are not primarily political or technological?