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Let’s rejoice and be exceedingly glad, and let’s give the glory to him. For the wedding of the Lamb has come, and his wife has made herself ready.” It was given to her that she would array herself in bright, pure, fine linen: for the fine linen is the righteous acts of the saints.
He said to me, “Write, ‘Blessed are those who are invited to the wedding supper of the Lamb.’ ” He said to me, “These are true words of God.”
Revelation 19:7-9 sits inside this longer paragraph.
I heard something like the voice of a great multitude, and like the voice of many waters, and like the voice of mighty thunders, saying, “Hallelujah! For the Lord our God, the Almighty, reigns! Let’s rejoice and be exceedingly glad, and let’s give the glory to him. For the wedding of the Lamb has come, and his wife has made herself ready.” It was given to her that she would array herself in bright, pure, fine linen: for the fine linen is the righteous acts of the saints.
He said to me, “Write, ‘Blessed are those who are invited to the wedding supper of the Lamb.’ ” He said to me, “These are true words of God.”
Let’s rejoice and be exceedingly glad, and let’s give the glory to him. For the wedding of the Lamb has come, and his wife has made herself ready.”
It was given to her that she would array herself in bright, pure, fine linen: for the fine linen is the righteous acts of the saints.
He said to me, “Write, ‘Blessed are those who are invited to the wedding supper of the Lamb.’ ” He said to me, “These are true words of God.”
Let vs be glad and reioyce and geve honour to him: for the mariage of the lambe is come and hys wyffe made her sylfe reddy.
And to her was graunted that she shulde be arayed with pure and goodly raynes. For the raynes is the ryghtewesnes of saynctes.
And he sayde vnto me: happy are they which are called vnto the Lambes supper. And he sayde vnto me: these are the true sayinges of God.
Let vs be glad and reioyce, and giue glory to him: for the marriage of that Lambe is come, and his wife hath made her selfe ready.
And to her was granted, that she should be arayed with pure fine linnen and shining, for the fine linnen is the righteousnesse of Saintes.
Then he said vnto me, Write, Blessed are they which are called vnto the Lambes supper. And he said vnto me, These wordes of God are true.
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Geneva Bible translators 1599 · Public Domain On vv7–9 Namely unto that holy marriage both herself in person…
Namely unto that holy marriage both herself in person in this verse and also furnished of her spouse with marriage gifts princely and divine is adorned and prepared in the next verse.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv7–9 7 Let us be glad and rejoice, and give…
7 Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready.
Ver. 7. Hath made herself ready] Being first made ready by the grace of Christ. Certain est nos facere quod facimus; sed ille facit ut faciamus. (Aug.) The bowls of the candlestick had no oil but that which dropped from the olive branches, Zec 4:12.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv7–9 A late reverend author tells us: That as there…
A late reverend author tells us: That as there is a three-fold resurrection mentioned in Scripture;
1. A rising to a newness of life, Eph 5:14;
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2. The conversion of the Jews, called life from the dead, Rom 11:15;
3. In the end of the world:
so there is a threefold marriage of the Lamb;
1. To particular souls, when by faith they are united to Christ;
2. To his church completed, when the Jews shall be called;
3. When all his elect shall be made one with him in glory, after the general resurrection.
He seemeth to understand it of all these. Probably the conversion of the Jews stayeth for the fall of the papacy, whose worship and persecution are great scandals to them. Probably also, upon the fall of it, many will be converted besides the Jews, and the general resurrection will not be far off. The learned Dr. More seems to restrain it to the Jews’ conversion; I had rather understand it more generally.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v9 Blessed are they which are called to the marriage-supper…
Blessed are they which are called to the marriage-supper of the Lamb; that is, (say they, who understand, by the marriage of the Lamb, the conversion of the Jews,) who shall live in the happy time, when the Jews being converted shall with the Gentiles make up one glorious gospel church. But the marriage is one thing, and the marriage-supper another; the marriage-supper follows the marriage; so that the kingdom of glory rather seems here intended: blessed are they which are called to it, being made meet and prepared for it, by grace here, and glory hereafter: we must be made meet for heaven before we can be admitted into heaven. Blessed are they which are called to the marriage-supper of the Lamb.
Observe next, That St. John being overjoyed at the good news of his countrymen’s (the Jews’) conversion, fell down at the angel’s feet to worship him, as Cornelius did at St. Peter’s, when he heard of the conversion of the Gentiles, And I fell at his feet to worship him. Act 10:25. The holiest and best of saints are not wholly free from passionate infirmities: he would now have worshipped this angel, yet we read not of any attempt made to worship any of the former angels which conversed with him. This makes it probable that he apprehended it to be an uncreated angel, even the Son of God, which now talked with him.
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Observe next, With what indignation this holy angel rejected the offer of religious adoration, and how peremptorily he forbids it: Ora mey By no means, upon no terms do it, See thou do it not.
The church of Rome asks us, Why we reprove them for worshipping the angels, when St. John himself did it? Our answer is ready, That St. John himself was reproved for it: the angel rejected it as none of his due.
O the presumption of those men, who dare do that which the angel expressly forbids to be done! Yet, after all, Bellarmine says, That St. John did well to worship the angel; then, say we, the angel did ill to reprove St. John; but whether we shall believe a cardinal at Rome, or an angel of God, judge ye.
Observe lastly, The reasons assigned by the angel who forbade it.
1. Because God, and God alone, is the sole and proper object of religious worship: Worship thou God.
2. Because the angel was St. John’s equal in office, though not in nature: I am thy fellow-servant.
As if he had said, "Those who serve and worship God together with you, must not be worshipped by you: those who are fellow-servants to one master, should not give to one another that worship which is only due to their Lord and Master. But we are fellow-servants; how doth that appear? Thus: you have the testimony of Jesus, and I have the spirit of prophecy.
Now the spirit of prophecy, and the work of the ministry in testifying of Jesus, being of the same nature and kind of service, therefore from those that are employed in one of them, religious worship is not due to the other. It is Christ that employs us both, and therefore he alone is to be worshipped, and neither I nor thou: Worship God, to whom religious worship is justly and peculiarly due."
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv7–9 Let us be glad, and rejoice, and give honour…
Let us be glad, and rejoice, and give honour to him,.... The saints particularly; the converted Jews will call upon one another to express their gladness at the glorious display of Christ's kingly power and authority, and at the destruction of his enemies, and the happy and comfortable state of his church and people; and to rejoice in him as the Lord their righteousness and strength, and to give him the honour and glory of salvation, and to return him thanks for all the benefits they shall have received from him, particularly on account of what follows:
for the marriage of the Lamb is come; that is, of Christ, the Son of God, with the Jewish church more especially; there was a secret betrothing of all the elect to Christ before the world began; and there is an open espousal of every individual of them at conversion; but the public and general solemnization of the nuptials will not be until the new Jerusalem church state takes place in the personal reign of Christ, hereafter mentioned, Rev 21:1 but here, and as previous to that, there will be a very general and open marriage of Christ with the people of the Jews, who have long rejected and forsaken him; for if the conversion of a single person may be called a marriage with Christ, much more the conversion of such members; and which is often prophesied of under this metaphor of a marriage, as in Isa 62:4. And now the time will be come for the accomplishment of it, the evidence of which follows:
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and his wife hath made herself ready, or "dressed herself"; by decking herself with jewels, and putting on her wedding garment provided for her, and given to her by her husband, the Lamb, as appears from the next verse: this preparation will lie partly in the number of converts that will be brought into the Jewish church, which she will receive and clothe herself with, as with the ornament of a bride, Isa 49:18 and partly by the exercise of the several graces of the Spirit upon Christ, comparable to the jewels of a bride, with which she will be adorned for her husband; and also by putting on the robe of his righteousness, hereafter mentioned, which the old Jewish synagogue rejected, and therefore was cast off, Rom 10:3. The Arabic version reads, "the marriage of the Lamb is now come with his spouse, prepared for him"; and the Ethiopic version, "the marriage of his Lamb is come, and the wife is prepared"; and that her preparation is not by her own merits and works of righteousness, but by the grace of her husband, is clear from the following verse. Mr. Daubuz, by "the marriage of the Lamb", understands the first resurrection, and the state of the church at that time; and by "the fine linen", the dress of the church, next mentioned, the incorruptible body of the saints compared to a garment, Co1 15:53 and by those who are afterwards said to be "called to the marriage", the converted nations in a mortal state: but all the saints will share in the first resurrection; besides, as yet the beast and false prophet are not destroyed, which must be before the first resurrection, as the following vision shows.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv7–9 The marriage of the Lamb is come - Is…
The marriage of the Lamb is come - Is near at hand, to be solemnized speedily. What this implies, none of "the spirits of just men," even in paradise, yet know. O what things are those which are yet behind! And what purity of heart should there be, to meditate upon them! And his wife hath made herself ready - Even upon earth; but in a far higher sense, in that world. After a time allowed for this, the new Jerusalem comes down, both made ready and adorned, chap. xxi, 2.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv7–9 Verse 7. The marriage of the Lamb is come]…
Verse 7. The marriage of the Lamb is come] The meaning of these figurative expressions appears to be this: After this overthrow of idolatry and superstition, and the discomfiture of antichrist, there will be a more glorious state of Christianity than ever was before.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v9 Rev 19:9-10. And he (the angel) saith unto me,…
Rev 19:9-10. And he (the angel) saith unto me, Write — Record this as an important truth, in which all that read this book in future ages will be greatly concerned; Blessed — Μακαριοι, happy; are they which are called unto the marriage-supper of the Lamb — Who shall be living at this time, and shall obey the invitation to this marriage-feast, and partake of all the privileges and blessings belonging to it. And he saith unto me, after a little pause, These are the true sayings of God — They are to be regarded by thee, and all that read them, as declarations infallibly true, and infinitely momentous. And — While he was speaking to me in this kind and condescending manner, being overawed by his majestic appearance, and in such a rapture and ecstasy at these discoveries that I knew not, or did not consider, what I did; I fell at his feet — Prostrated myself before him; to worship him — Or to do him homage, as though I had owed all these discoveries to him. And he said, See thou do it not — Greek, ωρα μη, See not, with a beautiful abruptness. It does not appear that St. John intended to pay religious worship to this angel; for he could not but know that he was only a creature, and that religiously to worship any creature, however exalted, would be flat idolatry. He seems only to have intended such civil respect and reverence as the Asiatics were wont to pay to superiors, and especially to persons in high rank; which indeed is frequently all that is meant by the word προσκυνεω, here rendered to worship. Thus Ruth complimented Boaz with this kind of honour, when she fell on her face, and bowed herself to the ground, Rth 2:10. Thus Abigail also showed her respect for David: she fell before him on her face, and bowed herself to the ground, 1Sa 25:23. Indeed, the reason for which the angel forbids this high act of respect, seems to intimate that he did not understand it as an act of religious honour, for he mentions nothing concerning the sin or danger of idolatry, as implied in it: he only shows that it was improper the apostle should pay such respect to him, which he does, not by showing that it was unlawful to give such respect to any created being whatsoever, but because he was only a fellow-servant with the apostle, and a servant of his brethren, that had the testimony of Jesus. As if he had said, I am now employed as your fellow-servant, to testify of the Lord Jesus by the same Spirit which inspired the prophets of old. Worship God — Pay thine homage, in such expressions of it, to God alone, to whom alone thou owest these revelations. The testimony of Jesus is the spirit of prophecy — That is, the spirit of prophecy serves, in a glorious manner, to confirm Jesus’s divine mission, to all that know and duly observe the circumstances of it; and that which I now reveal to thee makes a considerable article of the proof: or, this ability of foretelling things to come is an argument or evidence of Christ’s speaking in and by me, as he does by thee.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv7–9 Let us be glad and rejoice - Let all…
Let us be glad and rejoice - Let all in heaven rejoice - for all have an interest in the triumph of truth; all should be glad that the government of God is set up over an apostate world.
And give honour to him - Because the work is glorious; and became it is by his power alone that it has been accomplished. See the notes on Rev 5:12.
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For the marriage of the Lamb is come - Of the Lamb of God - the Redeemer of the world. See the notes on Rev 5:6. The relation of God, and especially of the Messiah, to the church, is often in the Scriptures represented under the image of marriage. See the Isa 54:4-6; 62:4-5 notes; 2Co 11:2 note; Eph 5:23-33 note. Compare Jer 3:14; Jer 31:32; Hos 2:19-20. The idea is also said to be common in Arabic and Persian poetry. It is to be remembered, also, that papal Rome has just been represented as a frivolous and meretricious woman; and there is a propriety, therefore, in representing the true church as a pure bride, the Lamb’s wife, and the final triumph of that church as a joyous marriage. The meaning is, that the church was now to triumph and rejoice as if in permanent union with her glorious head and Lord.
And his wife hath made herself ready - By putting on her beautiful apparel and ornaments. All the preparations had been made for a permanent and uninterrupted union with its Redeemer, and the church was henceforward to be recognized as his beautiful bride, and was no more to appear as a decorated harlot - as it had during the papal supremacy. Between the church under the papacy, and the church in its true form, there is all the difference which there is between an abandoned woman gaily decked with gold and jewels, and a pure virgin chastely and modestly adorned, about to be led to be united in bonds of love to a virtuous husband,
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv7–8 For the marriage, &c. In the New Testament, the…
For the marriage, &c. In the New Testament, the word marriage points out the establishment of the Church, the vocation of different people to the faith, or the reign of the Messias. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv7–9 glad . . . rejoice--Greek, "rejoice . . .…
glad . . . rejoice--Greek, "rejoice . . . exult."
give--so B and ANDREAS. But A reads, "we will give."
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glory--Greek, "the glory."
the marriage of the Lamb is come--The full and final consummation is at Rev 21:2-9, &c. Previously there must be the overthrow of the beast, &c., at the Lord's coming, the binding of Satan, the millennial reign, the loosing of Satan and his last overthrow, and the general judgment. The elect-Church, the heavenly Bride, soon after the destruction of the harlot, is transfigured at the Lord's coming, and joins with Him in His triumph over the beast. On the emblem of the heavenly Bridegroom and Bride, compare Mat 22:2; Mat 25:6, Mat 25:10; Co2 11:2. Perfect union with Him personally, and participation in His holiness; joy, glory, and kingdom, are included in this symbol of "marriage"; compare Song of Solomon everywhere. Besides the heavenly Bride, the transfigured, translated, and risen Church, reigning over the earth with Christ, there is also the earthly bride, Israel, in the flesh, never yet divorced, though for a time separated, from her divine husband, who shall then be reunited to the Lord, and be the mother Church of the millennial earth, Christianized through her. Note, we ought, as Scripture does, restrict the language drawn from marriage-love to the Bride, the Church as a whole; not use it as individuals in our relation to Christ, which Rome does in the case of her nuns. Individually, believers are effectually-called guests; collectively, they constitute the bride. The harlot divides her affections among many lovers: the bride gives hers exclusively to Christ.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv7, 9 7. The marriage of the Lamb—By the association of…
7. The marriage of the Lamb—By the association of contrast the thought turns from the harlot to the pure and holy wife. Nevertheless, the immediacy of the time-words here is no proof that the marriage of Rev_21:9 (and so the second advent) is literally close at hand.
Even in our Lord’s day on earth (Mat_21:1-10) that marriage was “ready,” and the invitations were sent forth. That is, men are now invited to the New Jerusalem, irrespective of time. And so the justification of the believer is a marriage supper, Rev_2:20. And so, in different stages, both the sanctification of the Church and her glorification is a divine marriage.
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Mr. Glasgow, however, calls attention to the fact that the marriage and the marriage supper are two entirely different things. He avers that in every instance in the New Testament the word γαμος, wedding, refers, not to the marriage ceremony but to the feast, which was often some days after. The marriage at Cana was the marriage feast, not the actual wedding. Jesus, by his incarnation, became the bridegroom, (since John was the friend of the bridegroom,) as appears by Joh_3:29. So that while the marriage is on earth, the feast is in heaven. And so here the word is not bride, but wife; and in Rev_21:9, the word “bride” is explained by “wife,” as if the marriage had passed, and the feast was to come.
Is come—The union of the pure Church with Christ is frequently imaged as a marriage. Thus, to the Jewish Church Jehovah says: “I am married unto you.” Jer_3:14. And in Isa_50:1, there is divorce in consequence of unfaithfulness. Yet the completion of the marriage of the Lamb, in its fullest sense, is after the great white throne of Rev_20:11. For the actual final wife is the New Jerusalem, as shown by Rev_21:9. And at Rev_21:2, this New Jerusalem comes “down out of heaven prepared as a bride adorned for her husband.” And that is very decisive proof that, as the bride is the pure Church, so the harlot is an impure Church.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv7–9 The Marriage of the Lamb, Rev_19:7-9
The Marriage of the Lamb, Rev_19:7-9
7. honour] Better, the glory.
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the marriage of the Lamb] The first suggestion of this image in the N. T. is in our Lord’s parables, St Mat_22:2; Mat_25:1-10 : it is more fully worked out by St Paul, Eph_5:22-32. But men’s minds were prepared for it by the language of all the Prophets about the spiritual marriage of the Lord and Israel: still more, perhaps, by that of the 45th Psalm, rising so far above the royal marriage that no doubt furnished its occasion. And there is little doubt that the Song of Songs was already mystically interpreted among the Jews, though its claim to a place in the Canon was still disputed.
his wife] Called by St John the New Jerusalem, Rev_21:2, by St Paul both by that name, Gal_4:26, and more simply the Church, Eph_5:23 sqq.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv8–9 (8) And to her was granted . . .—Better,…
(8) And to her was granted . . .—Better, And it was given to her that she should be clothed in fine linen, bright, pure; for the fine linen is the righteousness (or, righteousnesses; the word is plural) of the saints. This verse is not to be taken as part of the song. The song closes with the announcement that the Lamb’s wife has made herself ready. Then follows the explanation of this readiness: she is adorned in fine linen. Her apparel is in contrast to the harlot: it is not purple and scarlet (Rev_17:4; Rev_18:16), but pure white. The symbol is explained: “the fine linen is the righteousness (or, righteousnesses) of the saints.” The raiment is that which strikes the eye: it has its character, and it indicates the character of the wearer. The harlot attracts by ostentatious colours, the tokens of qualities more conspicuous than abiding, more dazzling than helpful; the Lamb’s wife is robed in pure and stainless white, the token of those high, moral, spiritual qualities by which she has been known. The source of these righteousnesses is divine: it is given to her to be so arrayed. It is no fictitious righteousness: it is real, it is hers, though it would never have been hers but for Him without whom she can do nothing (comp. Joh_15:4-5, and Php_3:8-10): and it is through the wearing of this white flower of a blameless life that she has borne witness for her Lord, and against the spirit of harlotry and sin (Mat_7:16-18).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv7–9 Let us be glad and rejoice, and give honour…
Let us be glad and rejoice, and give honour to him; let us rejoice and be exceeding glad, and let us give the glory unto him. Alford reads dwsomen , "we will give," with a, A. P, 36; but the T.R. dwmen , "let us give," which is found in a, B, 1, 7, 38, Vulgate, Cyprian, Primasius, is to be preferred. For the marriage of the Lamb is come, and his wife hath made herself ready. This is somewhat anticipatory; the full vision of the bride of the Lamb is reserved until Re 21. But the rejoicing over Babylon and the harlot naturally suggests the allusion to Christ"s faithful Church, just as the vision of Re 7 is suggested by the concluding words of Re 6. "The marriage of the Lamb" is the figure under which is depicted that complete union between Christ and his faithful Church, which will be consummated at the last day, when Satan has been overcome and sin destroyed. It stands in contrast with the fornication of the harlot the union of the spiritually unfaithful portion of Christ"s Church with the powers of the world. (see on Rev_17:1, Rev_17:2) Alford remarks, "This figure, of a marriage between the Lord and his people, is too frequent and familiar to need explanation." (cf. in the Old Testament, Isa_54:1-8 Eze_16:7, etc.; Hos_2:19, etc.; and in the New Testament, Mat_9:15 Mat_25:1, etc.; Joh_3:29 Eph_5:25, etc.) This symbol of the wife or bride indicates the redeemed, who have already in several places been alluded to in this book. (Rev_7:9 Rev_12:1 Rev_14:1 Rev_17:14, "they that are with him The saints have made themselves ready by enduing themselves with the robe of righteousness (ver. 8).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v9 Blessed are they which are called unto the marriage…
Rev_19:9
Blessed are they which are called unto the marriage supper of the Lamb.
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The marriage supper of the Lamb
I. The lamb. We know at once who this is; but it is remarkable that, with one exception and that occurring in this evangelists own Gospel, this is the only part of the inspired writings in which our Lord is ever called by this name. Now this could not have happened by accident. There is a meaning in it, and it is not difficult perhaps to see what it is--the Lord Jesus would have us look up to Him in heaven as the same Jesus who died for us on the Cross.
II. The marriage supper of the Lamb. Here, you observe, is a complete change of metaphor. Our Lord puts off the character of a Lamb, and takes on Him that of a Bridegroom; or rather He takes this character on Him without putting off the other.
1. A long looked for and much desired hour. The Saviour Himself desires it. It is the hour that will bring Him the consummation of all His wishes, the full reward of all His labour and sufferings. And His Church desires it. Scarcely had He disappeared, when its language was, Come, Lord Jesus, come quickly.
2. An hour of great love and affection. No earthly affection is equal to that of a redeemed sinner for his Saviour. There may not at times seem much warmth in it, but when it is real there is as much strength and depth in it perhaps as mans nature, in its present state and circumstances, is capable of. But still it is an imperfect love, very much broken in upon by the love of other things, and damped by the cares of life, its business and troubles. It is an unseen object too that we love, and we find it difficult to realise anything we have never seen. And even in our best moments, we often feel as though we only half loved our Lord. We long for a better and higher nature, that we may love Him more. At this marriage supper we shall have what we long for. We shall see our Lord, and see Him in a form in which we shall know Him; and shall have souls within us, that will for the first time feel large enough to love Him, and these souls shall be filled to overflowing with admiration of and delight in Him. The love of this hour will be the perfection of love. This marriage feast will be the feast, the triumph of love--the exalted Saviour showing to the whole universe that He loves us to the utmost bound love can go, and we loving Him with a fervour, a gratitude, an adoration a delight, that are new even in heaven.
3. A scene of abounding joy. The affection that reigns in it would of itself make it so. Let me only be with my Lord, the Christian says, and I ask no more. That, without anything else, will make me happy, and happy to the full. The heavenly Bridegroom provides for His guests all that can gratify and delight them, and all too that can show His love for them and His munificence. The provisions made by Him for our enjoyment, will astonish us. So will it be with us in heaven. We shall find it a feast and a monarchs feast.
III. Those invited or called to it.
1. They are those who have been invited before to this supper. And here we are all included.
2. They are those only who have before accepted the invitation to it.
3. These guests are yet further distinguished--they are ready and prepared for this supper. A worldly-minded, ungodly man in heaven, would be a miserable man in heaven. A prepared place for a prepared people, a holy place for a holy people--this is the heaven of the Bible.
IV. The happiness of these men. Blessed are they which are called to the marriage supper of the Lamb. It is not an invitation to every feast that will make a man happy. Not a snare or a danger can await them there. Not a single being will they see there who can do them harm or whom they would wish away. (C. Bradley, M. A.)
The marriage supper of the Lamb
I. The description of the bridegroom.
1. As the Lamb He is the one everlasting sacrifice for sin: He will not be other than this in His glory.
2. As the Lamb, suffering for sin, He is specially glorious in the eyes of the angels and all other holy intelligences; and so in His joyous day He wears that character.
3. As the Lamb He most fully displayed His love to His Church; and so He appears in this form on the day of His loves triumph.
4. As the Lamb He is best loved of our souls. Behold, how He loved us even to the death!
II. The meaning of the marriage supper.
1. The completion and perfection of the Church. His bride hath made herself ready.
2. The rising of the Church into the nearest and happiest communion with Christ in His glory. The marriage of the Lamb is come. The espousals lead up to this.
3. The fulfilment of the long expectations of both.
4. The open publication of the great fact of mutual love and union.
5. The overflowing of mutual delight and joy. Be glad and rejoice.
6. The grandest display of magnificent munificence in a banquet.
7. The commencement of an eternally unbroken rest. He shall rest in His love. The Church, like Ruth, shall find rest in the house of her Husband.
III. The persons who are called to it.
1. Those who are so called as to accept the invitation.
2. Those who now possess the faith which is the token of admission.
3. Those who love Bridegroom and bride.
4. Those who have on the wedding garment of sanctification.
5. Those who watch with lamps burning.
IV. The blessedness which is ascribed to them.
1. They have a prospect which blesses them even now.
2. They have great honour in being called to such a future.
3. They will be blessed indeed when at that feast, for--Those who are called will be admitted. Those who are admitted will be married. Those who are married to Jesus will be endlessly happy. How many a marriage leads to misery! but it is not so in this case. (C. H. Spurgeon.)
The marriage supper of the Lamb
A distinction seems to be drawn between the marriage, and the marriage supper of the Lamb. The marriage, takes place now,--The marriage supper is to follow by and by. The marriage is that act of union between each soul and Christ, when that soul, drawn by Gods love and made willing by His grace, is linked to, and made one with, the mystical body of Christ. The marriage supper will be the public celebration, and the glorious consummation, of that union. Therefore there are differences. The marriage here, blessed and beautiful as it is, has its trouble and its separation. The soul has to leave, not without pain, what once was very dear to it. And some fear cannot help to mingle, even where love prevails. But at the marriage supper it will be all union, and no parting; and there will be no room for the shadow of a fear there. The marriage here is an individual act. One by one, each as God chooses, one here, and another there, a soul gives itself to Christ. The marriage supper will be the solemnity of the whole Churchs collective partnership, one and another, with Jesus. The marriage here, at least so it seems, sometimes, to the poor Christians heart, was capable of being dissolved again. But when the marriage supper comes, who will ever think of breaking the tie? In the marriage here, real and perfect though it be, there are intervals of distance; seasons, when there is no union between the soul and Him it loves. But in the marriage supper, the felt and visible presence of Christ will be for ever and for ever. In the marriage here there were many who, though truly and indissolubly joined to Christ, yet often seemed to others, and seemed to themselves, not to be His. But at the marriage supper there will be no misunderstandings. Christ will have proclaimed His own; and the whole universe will confess Him, and His saints. (James Vaughan, M. A.)
And he saith unto me, These are the true sayings of God.--
The Scriptures divinely true
I. A right estimate of holy scripture.
1. These words which we find in the Old and New Testaments are true. Free from error, certain, enduring, infallible.
2. These are Divine words. Infallibly inspired, so as to be in very truth the sayings of God.
3. These words are thus true and Divine in opposition to words of man. These may or may not be true. Pretended words of God. False prophets and men with addled intellects profess to speak in the name of God; but they lie.
4. These words are all of them truly Divine. Neither too severe to be true, nor too terrible to be uttered by a God of love, as some dare to say. Nor too good to be true, as tremblers fear. Nor too old to be true, as novelty-hunters affirm. Nor too simple to be truly Divine, as the worldly-wise insinuate.
5. These words are a blessing to us for that reason. What else can guide us if we have no sure revelation from God? How can we understand the revelation if it is not all true?
II. The result of forming such an estimate. If you believe that these are the true sayings of God--
1. You will listen to them with attention, and judge what you hear from preachers by this infallible standard.
2. You will receive these words with assurance. This will produce confidence of understanding. This will produce rest of heart.
3. You will submit with reverence to these words, obey their precepts, believe their teachings, and value their prophecies.
4. You will expect fulfilment of Divine promises under difficulties.
5. You will cling to revealed truth with pertinacity.
6. You will proclaim it with boldness.
III. Our justification for forming such an estimate.
1. The Scriptures are what they profess to be--the word of God.
2. There is a singular majesty and power in them; and we see this when the truth of God is preached.
3. There is a marvellous omniscience in Scripture, which is perceived by us when it unveils our inmost souls.
4. They have proven themselves true to us. They warned us of the bitter fruit of sin, and we have tasted it. They told us of the evil of the heart, and we have seen it. They told us of the peace-giving power of the blood, and we have proved it by faith in Jesus. They told us of the purifying energy of Divine grace: we are already instances of it, and desire to be more so. They assured us of the efficacy of prayer, and it is true. They assured us of the upholding power of faith in God, and by faith we have been upheld in trial. They assured us of the faithfulness of God to His people as shown in providence, and we have experienced it. All things have worked together for our good hitherto.
5. The witness of the Holy Spirit in our hearts confirms our faith in Holy Scripture. We believe, and are saved from sin by believing. Those words must be truly Divine which have wrought in us such gracious results. (C. H. Spurgeon.)
Worship God.--
The Supreme Being the only proper object of religious worship
I. The scripture represents God as the only proper object of religious worship.
II. The absolute supremacy of God in all His great and essential attributes.
1. God is supreme in respect to His existence.
2. God infinitely surpasses all other beings in the immensity of His presence.
3. God far transcends all other beings in His knowledge.
4. God is absolutely supreme in wisdom.
5. God is supreme in power.
6. God is supremely excellent in His holiness, goodness, or benevolence.
III. It is absurd to pay religious worship to any being who is not possessed of the essential attributes of divinity. (N. Emmons, D. D.)
The testimony of Jesus is the spirit of prophecy.
The great prophetic burden
I. The theme or burden of the bible is Jesus. Not philosophy, nor science, nor theology, nor metaphysics, nor morality, but Jesus.
II. The theme of bible-annals is Jesus. Not mere history, but history as containing Jesus. Not the mere rise and fall of nations and kingdoms, but these as connected with the promised seed of the woman.
III. The theme of the Psalms is Jesus. It is not mere poetry, Hebrew poetry, that we find in them, but Jesus. It is poetry embodying Jesus; it is praise, of which every note is Immanuel.
IV. The theme of prophecy is Jesus. It is not certain future events, dark or bright, presented to the view of the curious and speculative; it is Jesus; earthly events and hopes and fears only as linked with Him. (H. Bonar, D. D.)
The one witness and the one testimony
(with Rev_22:20):--
I. The oneness of the testifier. He is the one God. The sender of the testimony is the one Jehovah; the subject of the testimony is the one Jesus; the inspirer is the one Spirit. Through many lips He has spoken, by many pens He has written; but it is the mind, the will, the purpose, the revelation of the one God that is here.
II. The oneness of the messenger. It is intimated here that it was one angel alone that was employed to communicate the testimony. He was sent to patriarchs and prophets of old, to apostles and brethren in later times. The instrument or medium of communication was a created being, an angel; but it was the same throughout.
III. The oneness of the testimony. It is not many testimonies, but one; it is the word (not words) of God. It was given at sundry times and divers manners; in fragments and portions, great and small; yet there is unity throughout, not discord or contradiction--marvellous unity, which can only be accounted for on the fact that there was in reality but one writer, He to whom one day is as a thousand years, and that therefore the truths enunciated are the offspring of one mind, the thoughts of one heart. This testimony bore all upon one point, one person, one work, one kingdom. It was the testimony of Jesus, that is, it testified of Him from first to last; for Christ is the all and in all of prophecy, the all and in all of the Bible. (H. Bonar, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv7–9 7. For the marriage of the Lamb is come.…
7. For the marriage of the Lamb is come. The blessed union of the Lord with his chosen Bride, the Church. The consummation of this marriage is described in 21:2. His wife hath made herself ready. The Church has to prepare herself for this event before it can take place. The Lord will not accept a bride who is not purified and fit for the Heavenly Bridegroom.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
C. I. Scofield 1917 · Public Domain On vv7–8 The "Lamb’s wife" here is the "bride" Rev 21:9…
wife
The "Lamb’s wife" here is the "bride" Rev 21:9 the Church, identified with the "heavenly Jerusalem" Heb 12:22; Heb 12:23 and to be distinguished from Israel, the adulterous and repudiated "wife" of Jehovah, yet to be restored; Isa 54:1-10; Hos 2:1-17 who is identified with the earth Hos 2:23. A forgiven and restored wife could not be called either a virgin 2Co 11:2; 2Co 11:3 or a bride.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv7, 9 Connecting Statement:
Connecting Statement:
The voice of the crowd from the previous verse continues speaking.
Read full note →
Let us rejoice
Here "us" refers to all of God's servants.
give him the glory
"give God the glory" or "honor God"
wedding celebration of the Lamb ... his bride has made herself ready
Here John speaks of the joining of Jesus and his people together forever as if it were a wedding celebration. (See: Metaphor)
Lamb
This is a young sheep. Here is it used symbolically to refer to Christ. See how you translated this in Revelation 5:6. (See: Symbolic Language)
has come
Existing in the present is spoken of as having come. (See: Metaphor)
his bride has made herself ready
John speaks of God's people as if they were a bride who has gotten ready for her wedding. (See: Metaphor)
She was permitted to be dressed in bright and clean fine linen
Here "she" refers to the people of God. John speaks of the righteous acts of God's people as if they were a bright and clean dress that a bride wears on her wedding day. You can state this in active form. AT: "God allowed her to wear a dress of bright and clean fine linen" (See: Metaphor and Active or Passive)
translationWords
joy
glory
lamb
bride
righteous
works
people of God
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv7–9 19:7 the wedding feast of the Lamb: This event—the…
19:7 the wedding feast of the Lamb: This event—the wedding of the Messiah with his bride, the church (see Isa 54:5; 61:10; Jer 31:32; Ezek 16:7-14; Hos 2:16-20; Mark 2:19-20; 2 Cor 11:2)—symbolizes complete victory and eternal fellowship.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.