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In this chapter we have, I. A further account of the triumphant song of angels and saints for the fall of Babylon (Rev 19:1-4). II. The marriage between Christ and the church proclaimed and perfected (Rev 19:5-10). III. Another warlike expedition of the glorious head and husband of the church, with the success of it (Rev 19:10, etc.).

INTRODUCTION TO REVELATION 19 This chapter contains the triumph of the saints over Babylon, and their thanksgiving to God because of his judgments on her; the marriage of Christ and his church, and a battle between him and his and her enemies, with the success of it. The congratulations are first of a promiscuous multitude in the church, ascribing salvation, praise, honour, glory, and power to God, because of the righteousness of his judgments, and because of the perpetuity of them, Rev 19:1 and then of the four and twenty elders and four living creatures, who worship God, assent to what had been before said, and join in praising the Lord, Rev 19:4 and then another voice out of the throne is heard, calling upon all the servants of the Lord, and those that fear him, whether small or great, to praise our God, Rev 19:5 after which is heard the voice of a great multitude, stirring up one another to praise, because of the reign of the Lord God Almighty, and to rejoice and be glad because the time of the Lamb's marriage with his bride was come; who is described by her dress, the righteousness of the saints, comparable to fine linen, clean and white, Rev 19:6 upon which an angel bids John write those persons happy who are invited to the marriage supper of the Lamb, and affirms these to be the true sayings of God; wherefore John, in a transport of joy, was just going to worship the angel, had he not been forbidden by him; from which he dissuades him, by observing that he was his fellow servant, that God only is the object of worship, and that the testimony of Jesus is the spirit of prophecy, Rev 19:9 next follows a vision of a battle between Christ and his enemies; and first he the General is described, by the horse he sat upon, a white one; by the characters he bears, faithful and true; by what he did, judging and making war in righteousness; by his eyes, which were as a flame of fire; by his having many crowns on his head; by having a name, or names unknown, and particularly one, which is the Word of God; by his habit, a vesture dipped in blood; by the armies he was at the head of, riding on white horses, and clothed in fine linen; by a sharp sword coming out of his mouth, with which he should utterly destroy the nations; and by having a name on his vesture and thigh, King of kings, and Lord of lords, Rev 19:11 upon which an angel is seen standing in the sun, and calling to all the fowls of the heaven to come to the supper of the great God, and to eat the flesh of kings, captains, mighty men, horses and horsemen, of all ranks, and degrees, Rev 19:17 and next an account is given of the armies of the beast, and of the kings of the earth, that came to make war with the above warrior, Rev 19:19 the issue and success of which follow; the beast and false prophet are taken, and cast alive into a lake of fire and brimstone; and the rest are killed by the sword of the above General, and the fowls have a feast of their flesh, Rev 19:20.

And he was clothed with a vesture dipped in blood,.... Either in his own, by which he became the Saviour of his church and people; or else in the blood of his saints, he now comes to avenge; or rather in the blood of his enemies, with which he appears as stained, before the battle is fought, the victory being sure, and their slaughter unavoidable: the metaphor is taken from persons treading in a winepress, whose garments are stained with blood of grapes; see Rev 19:15. Here may be also an allusion to the Roman general's vesture, which was sometimes purple or scarlet, in which he fought, as did Lucullus (s). And his name is called the Word of God; the name of Christ, often used by John in his Gospel, epistles, and in this book, Joh 1:1 Jo1 1:1. Of the signification, reason, and import of this name; see Gill on Joh 1:1. The reason why he is called by it here may be partly to express his greatness, glory, and majesty, this being a name which principally belongs to him, is a person, as the Creator of all things, and as previous to his incarnation; and partly because all the promises of God in his word, and which are all yea, and amen in Christ, will be now shortly fulfilled. (s) Alex. ab Alex. Genial. Dier. l. 1. c. 20.

John does not see the Word of God mounted on a horse naked. He is clothed with a garment sprinkled with blood, since the Word who became flesh, and died because he became flesh, is invested with traces of that passion, since his blood also was poured forth upon the earth when the soldier pierced his side. For perhaps, even if in some way we attain the most sublime and highest contemplation of the Word and of the truth, we shall not forget completely that we were introduced to him by his coming in our body.

He says he was clothed with a garment sprinkled with blood; for in the vision the Lord also bore the symbols of the Passion and showed the all-holy body stained only with his precious blood. And his name is called the Word of God. Do you see how, fleeing the divine name in the heavens above, the vision has now set a nominative in its place, saying "the Word of God"?

If no one is allowed to know his name, why is he now openly called the “Word of God”? When we read, “No one has ascended into heaven, but he who has descended from heaven, the Son of man who is in heaven,” we are to understand that whoever of his members will ascend is allowed to ascend in the Head himself and through him. By promising this to his members, he has granted them hope, and by fulfilling this, he will give to them the possibility [to receive this]. So here, the Son alone is said to know what is allowed to his bride to know in him, through whom and in whom the church is instructed. In speaking of the robe sprinkled with blood, it is indicating the tokens of his passion, whether this be in the Head himself or in his body, which is the church. For this reason, the apostle teaches the Hebrews that from the beginning in the animal sacrifices demanded by the law there was no remission of sins with the shedding of blood. Concerning the church he says, “that in my flesh I might complete what is lacking in Christ’s sufferings,” remembering the words which he heard, “Saul, Saul, why do you persecute me?” For whatever the church suffers, Christ also truly suffers, and of him Paul says, “he suffered once to take away the sins of many,” however, he suffers frequently in his members. Isaiah spoke of the appearance of this robe in this way, “Who is this that comes from Edom, in crimsoned garments from Bozrah? He is glorious in his apparel, marching in the greatness of his strength. It is I who speaks righteousness and who am a fighter for salvation. Why then is your garment red, and your apparel as though freshly trodden in a winepress? I alone have trodden the winepress, and from the peoples no one was with me.”

How is it that he who is without name and is unknown to all is here named “Word”? This is either to demonstrate his filial personhood and his impassible generation from the Father, just as our speech comes from our minds [impassibly], or his name suggests that he bears within himself the causes of all things, or that he is the interpreter of the wisdom and power of the Father.

He is clothed in a robe dipped in blood. The robe of Christ should be understood according to the context. Here, it seems to indicate the very work of the passion, so that on the white horse signifies the incorruptible birth, and in the blood-stained robe, the innocent death.

And his name is called the Word of God. Because he who appeared as a man to suffer for a time was in the beginning with God (John 1). He is called the Word because there is nothing visible or corporeal in the substance of his nature, or because the Father created all things through him. The complete knowledge of whose nature, as he said above, is known only to himself and the Father. For the peace of God surpasses all understanding (Phil. 4), that is, the peace by which God himself is at peace transcends all the understanding of creatures, whether human or even angelic. For his wisdom is without number. What is said: And no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him (Matt. 11), refers to the manner of the creature.

The whole heavenly host give glory to God, because he has judged the great whore, and avenged the blood of his saints, Rev 19:1-6. The marriage of the Lamb and his bride, Rev 19:7-9. John offers to worship the angel, but is prevented, Rev 19:10. Heaven is opened, and Jesus the Word of God appears on a white horse; he and his armies described, Rev 19:11-16. An angel in the sun invites all the fowls of heaven to come to the supper of the great God, Rev 19:17, Rev 19:18. The beast, the false prophet, and the kings of the earth, gather together to make war with him who sits on the white horse; but they are all discomfited, and utterly destroyed, Rev 19:19-21.

He was clothed with a vesture dipped in blood - To show that he was just come from recent slaughter. The description is taken from Isa 63:2, Isa 63:3, where Judas Maccabeus, or some other conqueror, is described. The Word of God - Written in the Targum, and in other Jewish writings, מימרא דיי meimera daiya, "the word of Jehovah;" by which they always mean a person, and not a word spoken. See the notes on Joh 1:1, etc.

THE CHURCH'S THANKSGIVING IN HEAVEN FOR THE JUDGMENT ON THE HARLOT. THE MARRIAGE OF THE LAMB: THE SUPPER: THE BRIDE'S PREPARATION: JOHN IS FORBIDDEN TO WORSHIP THE ANGEL: THE LORD AND HIS HOSTS COME FORTH FOR WAR: THE BEAST AND THE FALSE PROPHET CAST INTO THE LAKE OF FIRE: THE KINGS AND THEIR FOLLOWERS SLAIN BY THE SWORD OUT OF CHRIST'S MOUTH. (Rev. 19:1-21) As in the case of the opening of the prophecy, Rev 4:8; Rev 5:9, &c.; so now, at one of the great closing events seen in vision, the judgment on the harlot (described in Rev. 18:1-24), there is a song of praise in heaven to God: compare Rev 7:10, &c., toward the close of the seals, and Rev 11:15-18, at the close of the trumpets: Rev 15:3, at the saints' victory over the beast. And--so ANDREAS. But A, B, C, Vulgate, Syriac, and Coptic omit. a great voice--A, B, C, Vulgate, Coptic, and ANDREAS read, "as it were a great voice." What a contrast to the lamentations Rev. 18:1-24! Compare Jer 51:48. The great manifestation of God's power in destroying Babylon calls forth a great voice of praise in heaven. people--Greek, "multitude." Alleluia--Hebrew, "Praise ye JAH," or JEHOVAH: here first used in Revelation, whence ELLICOTT infers the Jews bear a prominent part in this thanksgiving. JAH is not a contraction of "JEHOVAH," as it sometimes occurs jointly with the latter. It means "He who Is": whereas Jehovah is "He who will be, is, and was." It implies God experienced as a PRESENT help; so that "Hallelujah," says KIMCHI in BENGEL, is found first in the Psalms on the destruction of the ungodly. "Hallelu-Jah" occurs four times in this passage. Compare Psa 149:4-9, which is plainly parallel, and indeed identical in many of the phrases, as well as the general idea. Israel, especially, will join in the Hallelujah, when "her warfare is accomplished" and her foe destroyed. Salvation, &c.--Greek, "The salvation . . . the glory . . . the power." and honour--so Coptic. But A, B, C, and Syriac omit. unto the Lord our God--so ANDREAS. But A, B, C, and Coptic read, "(Is) of our God," that is, belongs to Him.

vesture dipped in blood-- Isa 63:2 is alluded to here, and in Rev 19:15, end. There the blood is not His own, but that of His foes. So here the blood on His "vesture," reminding us of His own blood shed for even the ungodly who trample on it, is a premonition of the shedding of their blood in righteous retribution. He sheds the blood, not of the godly, as the harlot and beast did, but of the blood-stained ungodly, including them both. The Word of God--who made the world, is He also who under the same character and attributes shall make it anew. His title, Son of God, is applicable in a lower sense, also to His people; but "the Word of God" indicates His incommunicable Godhead, joined to His manhood, which He shall then manifest in glory. "The Bride does not fear the Bridegroom; her love casteth out fear. She welcomes Him; she cannot be happy but at His side. The Lamb [Rev 19:9, the aspect of Christ to His people at His coming] is the symbol of Christ in His gentleness. Who would be afraid of a lamb? Even a little child, instead of being scared, desires to caress it. There is nothing to make us afraid of God but sin, and Jesus is the Lamb of God that taketh away the sin of the world. What a fearful contrast is the aspect which He will wear towards His enemies! Not as the Bridegroom and the Lamb, but as the [avenging] judge and warrior stained in the blood of His enemies."