Revelation 19:11-16

Image from WikiMedia Commons; “The Rider on White Horse” early 14th century; British Library digital collections. Public Domain.

We often assume events and persons are given in chronological order, but John often presents events and persons in a literary order, not in chronological order (see Poythress, below). 

“The most transparent use of the divine-warrior motif in the book of Revelation is 19:11–21.” (see Longman and Reed, p. 146, below.)

The theme of Revelation 19:11-16 is
Jesus Christ, The Divine Warrior, will bring justice for His people and punishment to His enemies in the end!

I. The Divine Warrior (Jesus Christ) will enforce His victory, which was already won on Calvary, at the end.

vs. 11 Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war.

The victorious conqueror rode into his city seated on a white horse in Bible times. This image was used once before in Rev. 6:1. There it was symbolic of conquest that leads to war. The rider had a victor’s crown (Greek is stephanos) on his head. (image left is a stephanos a few branches of laurel bush intertwined and given to the winner of an athletic contest.) Laurus nobilis is an aromatic evergreen tree or large shrub with green. It is native to the Mediterranean region and is used as bay leaf for seasoning in cooking. (See Wikipedia under laurel wreath.)

The figure on a white horse in Rev. 19 is Christ. He wears a diadem (in Greek diadēma)—the crown of a King. It could be made of linen like a band around the forehead. (Image right is by Wolfgang Sauber; Diadem. Gold. Greek, probably made in Alexandria, Egypt, 220 – 100 B.C.)

Christ is described as “faithful and true.” “True” is alēthinos (-inos ending means “made up of
something). It means that which is genuine in contrast to that which is false, e.g. Rome and its made-up narrative. The verbs “judges” and “makes war” are present tense stressing the fact that this is Christ’s permanent character. Most men and nations allow passion to flare out against someone. This leads to war and vengeance. Christ is not like this. He wars from a steeled disposition of justice. The image of the warrior messiah is taken from Psalms 45:3-5—

3 Gird your sword on your thigh, O mighty one, in your splendor and majesty! 4 In your majesty ride out victoriously
for the cause of truth and meekness and righteousness; let your right hand teach you awesome deeds! 5 Your arrows are sharp in the heart of the king’s enemies; the peoples fall under you.

Dante’s words over the entrance to hell.

III. The Divine Warrior will not permit evil empires and persons to escape.

vs. 12 His eyes are like a flame of fire, and on his head are many diadems, and he has a name written that no one knows but himself. 

The first image connects this with the vision in chapter 1:14. Christ’s view of things is all-searching.

The reference to a “name that no one knows” means that Christ cannot be fully grasped by finite beings. There will always be mystery when it comes to God. We know him only through revelation. Often in surrounding cultures, secret names of idols were used to get favor or fortune. If a person knew that secret name, they could use it to get what they wanted. This is often called “name magic.” In the ancient world, a god’s name was a means for manipulating him/her. Knowledge of the god’s name meant shared power. The fact that he will share that name with his people means that his people will share his rule.

vs. 13 He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God. 

This imagery is drawn from Isaiah 63:1-3—

Who is this who comes from Edom, in crimsoned garments from Bozrah, he who is splendid in his apparel, marching in the greatness of his strength? “It is I, speaking in righteousness, mighty to save.” 2 Why is your apparel red, and your garments like his who treads in the wine press? 3 “I have trodden the wine press alone, and from the peoples no one was with me; I trod them in my anger and trampled them in my wrath; their lifeblood spattered on my garments, and stained all my apparel.

There are two possibilities for the source of the blood stains on Christ’s clothing: (1) the blood of his enemies; (2) his own blood. It seems best to see the source of the blood coming from his enemies. The fluidity of apocalyptic allows for blood from battle on garments before the battle has been commenced. He is further described as the Word of God. The Greek word is logos—”God in action, in creation, in revelation, and in the redemption of his people” (see Bruce, below). This word ties the Revelation to the other Johanine writings. It most certainly validates the fact that Revelation is the product of the Apostle John as tradition holds.

Dante’s etching of defeated cast into hell.

vs. 14 And the armies of heaven, arrayed in fine linen, white and pure, were following him on white horses. 

A favorite name for the Lord in the Old Testament is Yahweh Sebaoth—Lord of Armies. Several suggestions have been made as to who makes up the army—(1) a human army; (2) an army of angels; (3) the stars and heavenly bodies; (4) the sum total of all created beings. Gerhardus Vos, suggests that the army is made up of angels (see Vos, pg. 243,  below). The fact that the army rides horses like Christ and they wear what he wears has lead many to conclude that the army is made up of redeemed humans, rather than angels. In any case, the riders of the other horses share in Christ’s victory. It does not matter whether they are angels or humans. They do not fight the battle. Christ alone does this.

vs. 15 From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron. He will tread the wine-press of the fury of the wrath of God the Almighty. 

The sword out of Christ’s mouth is the rhomphaia—the large broad sword of the foreign hordes which surrounded the Roman empire. Just as the Lord created the world with his powerful word, he also destroys his enemies with that same powerful word. John quotes Psalm 2:9—”You shall break them with a rod of iron and dash them in pieces like a potter’s vessel.”

The word “rule” is poimainō—“to shepherd.” The reference to treading the wine press is an allusion again to Isaiah 63:1-3 (see the quotation above). His name indicates that he is Absolute King of everything in this universe.

The Rider on a White Horse (early_14th_Cent.)

IV. The Divine Warrior will enforce His rule over all His enemies.

vs. 16 On his robe and on his thigh he has a name written, King of kings and Lord of lords.

The name on the thigh is significant since this was the usual spot to carry one’s sword (Exodus 32:27) and to place one’s hand when swearing an oath (Genesis 24:2-3; 24:9; Genesis 47:29). (see Beale, p. 414, below.)

“King of kings and Lord of lords” is a title that indicates One who is over every other royal person on earth or in hell.

Next time we will proceed to the Feast of Vultures feeding on the corpses from Armageddon.

Notes
(Commentaries on which I rely without direct quotation) 

Beale, G. K. (2015). Revelation: a Shorter Commentary. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co. Kindle Edition.

Bruce, F. F. (1983). The Gospel and the Epistles of John. Grand Rapids, MI: Eerdmans Pub. Co.

ESV. (2001). Accessed 24 June 2020 from https://www.biblegateway.com

Hendriksen, William. More Than Conquerors: An Interpretation of the Book of Revelation. Grand Rapids, MI: Baker Publishing Group. Kindle Edition. (p. 125).

Johnson, A. F. (1982). Revelation in Expositor’s Bible Commentary, ed. Gaebelein. Grand Rapids, MI: Zondervan.

Johnson, D. E. (2001). Triumph of the Lamb: A Commentary on Revelation. Phillipsburg, NJ: P&R Publishers. Kindle Edition.

Kenner, C. (2000). The NIV Application Commentary: Revelation. Grand Rapids, MI: Zondervan Academic.

Longman,T; and  Reid, D. G. (1995). God Is a Warrior (Studies in Old Testament Biblical Theology Series). Grand Rapids, MI: Zondervan Academic. Kindle Edition.

Morris, Leon. (1987). Revelation in Tyndale New Testament Commentary on the New Testament. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

Poythress, V. (2000). The Returning King: A Guide to the Book of Revelation. Phillipsburg, NJ: P&R Publishing.

Vos, G. (1934). Biblical Theology: Old and New Testaments. Philadelphia, PA: Theological Seminary of the Reformed Episcopal Church.

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© 2021 C. Richard Barbare All Rights Reserved

 

Revelation 19:6-10

Image above accessed 15 April 2021 at https://www.slideshare.net/newlifebiblechapel/wedding-of-the-lamb-3108966

I pointed out in the last post that Revelation 19:1-5 seems more like a closing of Chapter 18 than a beginning of chapter 18. However, the relationships of events within the chapter are compelling for it also to be a part of chapter 19.

Note with me the destruction of the scarlet prostitute (vss. 1-5) contrasts with the Second Coming of Christ (vss. 11-16 as the red indicates on the chart below). And the Invitation to the Marriage Feast of the Lamb (vvs. 6-10) contrasts with the Carrion feast of the birds who feed on the bodies of those killed at the the Battle of Armageddon (vss. 17-21) as the blue indicates on the chart below.

In this post I want to deal with the Invitation to the Marriage Feast of the Lamb.

First Century believers would be encouraged by this invitation. They were left out of many regal events in Rome’s social life. They will hereafter share in the feast since believers form the Bride of Christ, the Bridegroom. They would see how they would be at the very heart of the celebration with Christ! Alienated no more in heaven, they will rejoice now in their worship over their being with Christ in glory after this life.

The theme of these verses is—

We are betrothed to Christ, and we must continue faithful to Him until He comes for us.

I. The Bridegroom will return for His Bride though the waiting should now seem long.

vs. 6 Then I heard what seemed to be the voice of a great multitude, like the roar of many waters and like the sound of mighty peals of thunder, crying out, “Hallelujah! For the Lord our God the Almighty reigns.”

The verb ” reign” is in the past tense in the Greek—For the Lord God Almighty reigned. This is a specialized use of the past tense in Greek—the ingressive = “begun to reign.” We should translate this phrase: “For the Lord God
Almighty has begun to reign.” Christ returns to earth to drive all enemy combatants from the field of battle. The Greek for “Almighty ” (pantakrator) the one who has unrestricted power exercising absolute dominion. It is the Old Testament Greek Translation (the Septuagint = LXX) equivalent of the Hebrew Lord of Armies (Yahweh Sebaoth). (see Biblehub, below.)

Image above left is by Jan Henryk Rosen, Christ Pantocrator, Washington, DC; it is in the ceiling of the apse. “Christ is watching over His own.” (image from Wikipedia.)

The Hagia Sophia has been turned into a mosque again recently. In Byzantine era, it was the largest Church in Christendom. It fell to the Muslim invasion in 1453 and was made into a mosque. Under the reign of Sultan Suleiman I, the Christian mosaics and frescoes were plastered over. The same happened in Greek Orthodox Churches after Turkish invasion of all of Greece. When the country was liberated in the 20th Century, the plaster was removed and Christ Pantokrator was still there. He had been watching over His own even though no one could see His image under the plaster. 

Jesus Christ, as Pantakrator, has always reigned earth from Heaven. This phrase serves to emphasize Christ will come in great glory and the earth will be filled with it.

vs. 7 Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready;

II. Our Bridegroom has provided all we need to be with Him for all eternity.

vs. 8 it was granted her to clothe herself with fine linen, bright and pure”—for the fine linen is the righteous deeds of the saints.

Wedding imagery is used often in the Bible to describe what the kingdom of God is going to be like when it comes on the earth. Matthew 22:1-3—

1 And again Jesus spoke to them in parables, saying, 2 “The kingdom of heaven may be compared to a king who gave a wedding feast for his son, 3 and sent his servants to call those who were invited to the wedding feast, but they would not come.

The Old Testament frequently uses the image of marriage to describe Yahweh’s relationship to his people. Hosea 2:19—And I will betroth you to me forever. I will betroth you to me in righteousness and in justice, in steadfast love and in mercy.

Isaiah 54:5—For your Maker is your husband, the Lord of hosts is his name; and the Holy One of Israel is your Redeemer, the God of the whole earth he is called.

The Bride’s white linen is in marked contrast to the purple garments of the prostitute. Johnson points out that linen was an expensive cloth in the ancient world that was used to make the garments of priests and royalty. White indicates both cleanness and brightness. Note the balance of the Biblical statements concerning the Bride’s garments. They are given to her and she made herself ready. This indicates that righteousness is not meritorious, it is a gift, and she has kept herself pure. Compare Matthew 22:2,11-14—

2 “The kingdom of heaven may be compared to a king who gave a wedding feast for his son… .11 “But when the king came in to look at the guests, he saw there a man who had no wedding garment. 12 And he said to him, ‘Friend, how did you get in here without a wedding garment?’ And he was speechless. 13 Then the king said to the attendants, ‘Bind him hand and foot and cast him into the outer darkness. In that place there will be weeping and gnashing of teeth.’ 14 For many are called, but few are chosen.”

Bible Customs versus Modern “Brides Maid’s Dresses and Groomsmen Tux Rentals”

The wedding garments were always supplied by the host, so the man in the parable had no excuse for not having one on. He either refused to put it on initially, or had soiled the one he had been given and had taken it off. Either way, he had not responded correctly to the invitation of the King. “Righteous acts (dikaiomata) are not meritorious works that lead to salvation. Good works are the result of being in a right relationship with the Lord.

Biblical and un-Biblical views of Righteousness

Faith + Works = Justification (Works-righteousness is an un-Biblical view)

Faith = Justification with no works afterward (Anti-nomianism is also an un-Biblical view) 

Faith = Justification + Works (is the Biblical view)

Ephesians 2:10 For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

The difference between these views is where we put works. In the un-Biblical views faith and works either are a requirement for justification or superfluous to justification. In the biblical view works flow from a right relationship with God. All the works to earn salvation were supplied by Christ in His active obedience to God and His law.

My professor of ethics at RTS, R. C. Sproul,  said this about righteousness in salvation—

Righteousness involved in justification [being declared to be in right standing with God] is always an “iustitia alienus“—an alien righteousness. A righteousness that’s “extra nos” [ouside of us]—a righteousness that’s apart from me, [is] not mine inherently. It belongs to Christ. And what Christ does is when I put my trust in Him, He imputes or counts to me His righteousness. And on the basis of that imputed righteousness, God declares me just right now. So that if I die right now, I go heaven right now because I’ve all the righteousness I will ever need to get there, namely the righteousness of Jesus Christ. That’s good news. (see Sproul, below.) 

III. Now is the time to live in light of Christ’s invitation to be His Bride.

vs. 9 And the angel said to me, “Write this: Blessed are those who are invited to the marriage supper of the Lamb.” And he said to me, “These are the true words of God.” 

The second step for the coming of the kingdom of God on earth is the marriage of the Lamb. The event which will inaugurate the marriage is the marriage feast of the Lamb. Old Testament marriage customs are in view here. There were three steps to marriage—

Engagement (contract agreed on) Image from YouTube

Step #1 Engagement—a contract between families for the two young persons (often made when the young mere children).

Betrothal (waiting) Image from YouTube

Step #2 Betrothal—a 9 month to 1 year period of waiting to prove the purity of the Bride (entered into when the groom reached marriageable age). The bride remained in her home doing what ever work she usually did.

Wedding Feast (consummation) Image from YouTube

Step #3 Wedding Feast—takes place at the groom’s home (the only ceremony that took place), and then afterwards they began their life together).

IV. We must steer clear of worshiping anyone or anything but Christ.

vs. 10 Then I fell down at his feet to worship him, but he said to me, “You must not do that! I am a fellow servant with you and your brothers who hold to the testimony of Jesus. Worship God.” For the testimony of Jesus is the spirit of prophecy.

This verse may be an allusion to the tendency in the early church for gnostics to worship angels. Gnostics were an exclusive group that said salvation comes by receiving a special, secret knowledge that only our group can give to those initiated into our group. Colossians 2:18-19 alludes to an early Gnosticism that threatened the Church—

18 Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions, puffed up without reason by his sensuous mind, 19 and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God.

Hebrews 1:13-14 gives us a proper view of angels—

13 And to which of the angels has he ever said, “Sit at my right hand until I make your enemies a footstool for your feet”? 14 Are they not all ministering spirits sent out to serve for the sake of those who are to inherit salvation?

The angel rebukes John for even giving the appearance that he was worshiping an angel. God alone is entitled to worship! The angel is describes himself as the fellow servant or slave (sundoulos) together with John.

Let us take fresh courage to live out our loyalty to Christ in light of what awaits us in glory!

We will move on in the next post to the Second Coming of Christ.

Notes
(Commentaries on which I rely without direct quotation) 

Beale, G. K. (2015). Revelation: a Shorter Commentary. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co. Kindle Edition.

BibleHub. (2021). Panakrator, G-3841. Accessed 16 April 2021 from https://biblehub.com/greek/3841.htm

ESV. (2001). Accessed 24 June 2020 from https://www.biblegateway.com

Hendriksen, William. More Than Conquerors: An Interpretation of the Book of Revelation. Grand Rapids, MI: Baker Publishing Group. Kindle Edition. (p. 125).

Johnson, A. F. (1982). Revelation in Expositor’s Bible Commentary, ed. Gaebelein. Grand Rapids, MI: Zondervan.

Johnson, D. E. (2001). Triumph of the Lamb: A Commentary on Revelation. Phillipsburg, NJ: P&R Publishers. Kindle Edition.

Kenner, C. (2000). The NIV Application Commentary: Revelation. Grand Rapids, MI: Zondervan Academic.

Morris, Leon. (1987). Revelation in Tyndale New Testament Commentary on the New Testament. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

Sproul, R. C. (2019). “An Alien Righteousness.” a Ligonier resource. Accessed 16 April 2021 from https://www.ligonier.org/blog/alien-righteousness/

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© 2021 C. Richard Barbare All Rights Reserved

Revelation 19:1-5

Image above is from Pinterest. “Babylon’s Fall” by John Martin 1789–1854. Public Domain.

Chapter 19 as a Whole

Verses 1-5 seem to close chapter 18 rather than begin chapter 19. They are a thanksgiving for the destruction of Babylon—the trans-temporal symbol of Satan’s dominion in this world and Antichrist’s end time evil empire that engulfs the entire globe.

“John hears the response of heaven’s residents to the invitation in Revelation 18:20“—Rejoice over her, O heaven,
and you saints and apostles and prophets, for God has given judgment for you against her! (see Johnson, D. E. below.)

There are three major events in chapter 19—
1. The Invitation to the Marriage-Feast of the Lamb
2. The Second Coming of Christ
3. The Battle of Armageddon/Carrion-Feast of the Birds

The theme of Revelation 19:1-5 is—God’s people will see His righteous vengeance displayed at the end.

I. Our God is a God of deliverance of His people from danger and threats to their safety and well-being.

vs. 1 After this I heard what seemed to be the loud voice of a great multitude in heaven, crying out, “Hallelujah!
Salvation and glory and power belong to our God…

---

John Paton (1824-1907; pictured left) was a [Scottish] missionary in the New Hebrides Islands [South Pacific]. One night hostile natives surrounded the mission station, intent on burning out the Patons and killing them. Paton and his wife prayed during that terror-filled night that God would deliver them. When daylight came they were amazed to see their attackers leave.

A year later, the chief of the tribe was converted to Christ. Remembering what had happened, Paton asked the chief what had kept him from burning down the house and killing them. The chief replied in surprise, “Who were all those men with you there?” Paton knew no men were present, but the chief said he was afraid to attack because he had seen hundreds of big men in shining garments with drawn swords circling the mission station. (see Today in the Word, below.)

---

Vagrants might be persons without any means of support, but God’s people are beloved people of God who gives them invisible means of support! See II Kings 6—

15 When the servant of the man of God rose early in the morning and went out, behold, an army with horses and chariots was all around the city. And the servant said, “Alas, my master! What shall we do?”
16 He said, “Do not be afraid, for those who are with us are more than those who are with them.”
17 Then Elisha prayed and said, “O Lord, please open his eyes that he may see.” So the Lord opened the eyes of the young man, and he saw, and behold, the mountain was full of horses and chariots of fire all around Elisha.

“After this” is literally “after these things” (the same phrase that occurs in Rev. 1:19 meta tauta). This phrase indicates movement in the visions, but not necessarily movement in time of fulfillment.

This is important in interpreting chapters 16-19. Some of the visions are not chronological. There are sections that retrace past events for the purpose of explanation. The “multitude” is not identified. It seems to be, however, a multitude of angels. “Hallelujah” is a Hebrew word that has been transliterated into English. It means “praise Yahweh” or “praise the Lord.” This is the only occurrence of the word in the New Testament. The three attributes mentioned are said to “belong to God.” They are demonstrated in all that he does to save his people—in the physical and spiritual sense of “salvation.”

“Dante and Beatrice gaze upon the highest Heaven”
by de Gustave Doré; Public Domain

Salvation is “God’s rescue which delivers believers out of destruction and into His safety. It has multiple ideas such as: welfare, prosperity, deliverance, preservation, salvation, safety.” (see sōtēria, below.)

Glory is doxa—from which we derive our English word doxology. Doxa means honor, renown; glory, an especially divine quality, the unspoken manifestation of God, splendor. (see doxa, below.)

Power is dunamis from which we derive the English word dynamite. (see dunamis, below.)

This paean of praise brings to mind the Lord’s Prayer given in the Gospels. (see Ellicott, below.) For thine is the kingdom, and the power, and the glory, for ever. Amen (Matthew 6:13). Our Lord is at the center of Heaven’s praise, and this should move us to do the same here on earth.

II. Our God’s judgment involves righteous vengeance for evil done to His people.

vs. 2 …for his judgments are true and just; for he has judged the great prostitute who corrupted the earth with her immorality, and has avenged on her the blood of his servants.”

Amusement Park in Pripyat before (1980s) and 34 years after the Chernobyl disaster
from https://www.bcd-urbex.com/pripyat-then-and-now/

The photographs above show how quickly a city once vibrant with 50,000 persons can fall into disuse after 34 years. This is certainly true of Imperial Cities all through history. 

“Judgment” in Greek is krisis. The –sis ending on the word indicates that the act of final judgment is in view, not simply a temporal pronouncement in a human court.

The great prostitute is John’s symbol for Dragon’s trans-temporal empire and its ungodly culture and religion. At this point in Revelation, Babylon has already fallen. The word “who” is the indefinite relative pronoun in Greek. Its use is qualitative—”this is the very one who corrupted the earth… . ”

vs. 3 Once more they cried out, “Hallelujah! The smoke from her goes up forever and ever.”

Isaiah 34:8-10 seems to be the basis for John’s image here—

8 For the Lord has a day of vengeance, a year of recompense for the cause of Zion.
9 And the streams of Edom shall be turned into pitch, and her soil into sulfur; her land shall become burning pitch.
10  Night and day it shall not be quenched; its smoke shall go up forever. From generation to generation it shall lie waste; none shall pass through it forever and ever.

III. Angels validate God’s righteous judgment in their praises.

vs. 4 And the twenty-four elders and the four living creatures fell down and worshiped God who was seated on the throne, saying, “Amen. Hallelujah!”

At this point, the 24 elders mentioned in chapter 4 join in the praise of the Lord. They are an order of angels.

IV. Our God calls upon all His people to praise Him for His righteous judgment.

vs. 5 And from the throne came a voice saying, “Praise our God, all you his servants, you who fear him, small and great.”

Everyone is included in this call to worship. Alan F. Johnson says that “all socioeconomic distinctions are transcended in the united worship of the church… .” They will be in the great day of Christ’s Second Coming, for sure. Amy Carmichael, missionary to India, once had a dream. She said she saw people rising from earth to enter into heaven. Only as they rose all man-made labels fell off.

However, we might add, that such distinctions ought to be transcended now, also. This entire passage with its hallelujahs seems to be based upon Psalm 113-118 known as the Great Hallel.

(1) God’s servants (doulos—literally “slaves”) Psalm 113:1—Praise the Lord! Praise, O servants of the Lord, praise the name of the Lord!

(2) God-fearers (phobeomai) Psalm 115:12-13—12 The Lord has remembered us; he will bless us; he will bless the house of Israel; he will bless the house of Aaron; 13 he will bless those who fear the Lord, both the small and the great.

(3) Small ones (mikros)

God’s judgment doesn’t always come quickly, but it certainly does come!

Next time, we will look at the marriage feast of the lamb.

Notes
(Commentaries on which I rely without direct quotation) 

Beale, G. K. (2015). Revelation: a Shorter Commentary. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co. Kindle Edition.

Doxa. (2021). Bible Hub. Accessed 8 April 2021 from https://biblehub.com/greek/1391.htm

Dunamis. (2021). Bible Hub. Accessed 8 April 2021 from https://biblehub.com/greek/1411.htm

Ellicott, J. C. (1878). Commentary for English Readers. Accessed 8 April 2021 from https://biblehub.com/commentaries/revelation/19-1.htm

ESV. (2001). Accessed 24 June 2020 from https://www.biblegateway.com

Hendriksen, William. More Than Conquerors: An Interpretation of the Book of Revelation. Grand Rapids, MI: Baker Publishing Group. Kindle Edition. (p. 125).

Johnson, A. F. (1982). Revelation in Expositor’s Bible Commentary, ed. Gaebelein. Grand Rapids, MI: Zondervan.

Johnson, D. E. (2001). Triumph of the Lamb: A Commentary on Revelation. Phillipsburg, NJ: P&R Publishers. Kindle Edition.

Kenner, C. (2000). The NIV Application Commentary: Revelation. Grand Rapids, MI: Zondervan Academic.

Morris, Leon. (1987). Revelation in Tyndale New Testament Commentary on the New Testament. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

Sōtēria. (2021). Bible Hub; Accessed 8 April 2021 from https://biblehub.com/greek/4991.htm

Today in the Word. (1991). “Missionary Story.” Accessed 7 April 2021 from https://www.sermonsearch.com/sermon-illustrations/1534/missionary-story/

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© 2021 C. Richard Barbare All Rights Reserved

Revelation 18:20-24

Image above: “Fall of the Tower of Babel,” by Cornelis Anthonisz, 1547 public domain.

Chapter 18 contains rejoicing by various groups over the destruction
which has already occurred in the seventh bowl of wrath.  

• Inhabitants of Heaven (Angels and the Righteous Dead?)
• Saints
• Apostles
• Prophets

This call to rejoice in Revelation seems to have Jeremiah 51:48 as its background. “Then heaven and earth and all that is in them will shout for joy over Babylon” (see Fee, G. D. p. 259, below).

Revelation 18:20-24 gives believers reasons to rejoice over the destruction of Satan’s empire that rules the earth. 

I. God has answered the prayers of His people for vengeance by judging Babylon. vs. 20

vs. 20 Rejoice over her, O heaven, and you saints and apostles and prophets, for God has given judgment for you against her!”

Note that the earth-dwellers mourn over the city’s destruction, but those in the heavens are told to rejoice over her destruction. It depends upon one’s attitude toward the Lord and his people whether one rejoices or mourns over the destruction of Babylon.

“Ancient Babylon fell in one night after having been “weighed in the balance and found wanting.” [Daniel 5:30]. Can modern empires fall just as quickly? History and the Bible provide an answer. The nations may “rage” and the rulers “take counsel together” (Psalm 2:1-2), but unless their actions are in accord with the counsel of God, in the end they will pass from the world scene.” (see McNeely, blow.) 

Mystery, Babylon the Great, Part 1 blog post by Colin MacIntyre

II. God will erase Babylon’s dominion once and for all. vs 21.

vs. 21 Then a mighty angel took up a stone like a great millstone and threw it into the sea, saying,“So will Babylon the great city be thrown down with violence, and will be found no more;

Jeremiah 51:60-64 seems to be the background to John’s vision in verse 21.

60 Jeremiah wrote in a book all the disaster that should come upon Babylon, all these words that are written concerning Babylon.
61 And Jeremiah said to Seraiah: “When you come to Babylon, see that you read all these words,
62 and say, ‘O Lord, you have said concerning this place that you will cut it off, so that nothing shall dwell in it, neither man nor beast, and it shall be desolate forever.’
63 When you finish reading this book, tie a stone to it and cast it into the midst of the Euphrates,
64 and say, ‘Thus shall Babylon sink, to rise no more, because of the disaster that I am bringing upon her, and they shall become exhausted.’”

This verse records a parable. “One quick gesture becomes a parable of the whole judgment on Babylon the Great! Suddenly she is gone forever… .” (See Johnson A. F., p.752 below.)

A millstone is 4 to 5 feet in diameter, one foot thick and hundreds of pounds in weight. The city seemed to be permanent, but at the end it proves to be easy for the Lord to overthrow it. John uses the double negative (ou me literally—”not never,” or more correctly—”by no means”) to demonstrate the finality of Babylon’s ruin.

III. God’s Judgment means there Babylon will no longer have economic incentives to draw people from God.

vs. 22 and the sound of harpists and musicians, of flute players and trumpeters, will be heard in you no more, and a craftsman of any craft will be found in you no more, and the sound of the mill will be heard in you no more…

John again uses the double negative (ou mē) three times in this verse—”the sound of the harpists … will by no means ever be heard in you again; workmen will by no means ever be found in you again; the sound of a millstone will by no means ever be heard in you again.”

vs. 23 …and the light of a lamp will shine in you no more, and the voice of bridegroom and bride will be heard in you no more, for your merchants were the great ones of the earth, and all nations were deceived by your sorcery.

Note the use of trade with Babylon as the means of drawing men into her web of deceit. How could we in the 21st Century get further into the morass of Babylon through trade than we are? Alexandr Solzhenitsyn offers a profound insight into our world which is so interwoven into Babylon’s agenda. Whether this is the last manifestation of Babylon, only God knows.

“More than half a century ago, while I was still a child (born 1 December 1918), I recall hearing a number of older people offer the following explanation for the great disasters that had befallen Russia: “Men have forgotten God; that’s why all this has happened.”

“Only once in [the 20th century] did the West gather strength — for the battle against Hitler. But the fruits of that victory have long since been lost. Faced with cannibalism, our godless age has discovered the perfect anesthetic — trade! Such is the pathetic pinnacle of contemporary wisdom… .

“To the ill-considered hopes of the last two centuries, which have reduced us to insignificance and brought us to the brink of nuclear and non-nuclear death, we can propose only a determined quest for the warm hand of God, which we have so rashly and self-confidently spurned. Only in this way can our eyes be opened to the errors of this unfortunate 20th century and our hands be directed to setting them right. There is nothing else to cling to in the landslide: the combined vision of all the thinkers of the Enlightenment amounts to nothing.” (see Solzhenitsyn, below).

Fantasy witch wizard woman using enchanting magical
elixir potion bottle for love spell, witchcraft
and divination. Freepik photo

“Which is the dragon’s more dangerous weapon as he assaults the church in our time and place: Is it the beast, symbolic of [1] the state’s power to intimidate through violent persecution and even martyrdom? Or the beauty, the harlot, portrait of [2] the culture’s power to seduce through the intoxicating idolatry of prosperity and the alluring invitation to adulterous compromise?” (see Johnson, D. E., below).

John uses the double negative (ou mē) twice in this verse. This is the picture of desolation. “The melancholy recollection of the pulsing life that once filled this great city with the joy of life sounds through these verses ‘like footsteps dying away in the distance in a desolate city which lies in ruins.'” (see Johnson, A. F., below) The word “sorcery” is the Greek word pharmakeia—the use of drugs to cast spells. Empires have always used mind altering substances/thinking to content the masses. It isn’t religion that is the opiate of the people!

---

Richard Cory
By Edwin Arlington Robinson (1897)

Whenever Richard Cory went down town,
We people on the pavement looked at him:
He was a gentleman from sole to crown,
Clean favored, and imperially slim.

And he was always quietly arrayed,
And he was always human when he talked;
But still he fluttered pulses when he said,
“Good-morning,” and he glittered when he walked.

And he was rich—yes, richer than a king—
And admirably schooled in every grace:
In fine, we thought that he was everything
To make us wish that we were in his place.

So on we worked, and waited for the light,
And went without the meat, and cursed the bread;
And Richard Cory, one calm summer night,
Went home and put a bullet through his head.

---

Babylon is an illusion and one who pins his hope on its charms and allurements will be quickly disillusioned.

IV. God remembers righteous blood shed and forgotten by men. vs. 24

vs. 24 And in her was found the blood of prophets and of saints, and of all who have been slain on earth.”

The life of God’s people is not always stress free. It is always blessed by God, however.

The word “slain” (sphazō) is the word which means “to slaughter or murder.” It fits in with the idea of martyrdom that is implied in this verse.

It’s a question of what works with Babylon’s power—the carrot or the stick?

Next time, we will move into chapter 19!

Notes
(Commentaries on which I rely without direct quotation) 

Beale, G. K. (2015). Revelation: a Shorter Commentary. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co. Kindle Edition.

ESV. (2001). Accessed 24 June 2020 from https://www.biblegateway.com

Fee, G. D. (2010). Revelation (New Covenant Commentary). Eugene, OR: Wipf and Stock publishers.

Hendriksen, William. More Than Conquerors: An Interpretation of the Book of Revelation. Grand Rapids, MI: Baker Publishing Group. Kindle Edition. (p. 125).

Johnson, A. F. (1982). Revelation in Expositor’s Bible Commentary, ed. Gaebelein. Grand Rapids, MI: Zondervan.

Johnson, D. E. (2001). Triumph of the Lamb: A Commentary on Revelation. Phillipsburg, NJ: P&R Publishers. Kindle Edition.

Kenner, C. (2000). The NIV Application Commentary: Revelation. Grand Rapids, MI: Zondervan Academic.

McNeely, D. (2010). “The Decline and Fall of Nations: A Prophetic Perspective.” accessed 2 April 2020 from https://www.ucg.org/world-news-and-prophecy/the-decline-and-fall-of-nations-a-prophetic-perspective

Morris, Leon. (1987). Revelation in Tyndale New Testament Commentary on the New Testament. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.

Solzhenitsyn, A. (1983). “Men Have Forgotten God.” Aleksandr Solzhenitsyn’s 1983 Templeton Address. Accessed 3 April 2021 from https://www.nationalreview.com/2018/12/aleksandr-solzhenitsyn-men-have-forgotten-god-speech/

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