Chapter 19
The Greek 'allēlloúia'[1] is a transliteration of two Hebrew words, 'halelū',[2] meaning to praise, and 'yāh’[3], the shortened form of Yahweh, or YHWH (the Tetragrammaton), referring to the name of God. Combined together they form the word Hallelujah (or Alleluia from the Greek), meaning “praise God.” Understand that this is not a generic term, but one that identifies the true and living God. While the Hebrew expression can be found in several locations in the Old Testament (not always transliterated as ‘Hallelujah’), this word is found only four times in the New Testament, all four times are in this chapter.
A Celebration in Heaven
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, 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.”
John hears what seemed to him to be several loud voices from a great number of people in heaven, perhaps the same voices he last heard as recorded in Revelation 11:15. They are crying out in celebration beginning with a loud praise of “Hallelujah!” followed by the recognition that the salvation of humanity and all glory and power belong to God (see also Revelation 7:10). Essentially saying that without God there is nothing, no hope for a future, no creation (see also Revelation 4:11), nothing. The voices expound as to why they are praising God at this time, because He has judged the great prostitute Babylon, who had corrupted the world with her immorality, and to avenge the deaths of His servants. The voices also acknowledge that God’s judgments are both true (no deception) and just (Greek ‘dikaiai’,[4] that which is right, conforms to justice or righteousness). This proclamation establishes the nature of God, He is not only the source of all things, He is the standard of righteousness.
3 Once more they cried out, “Hallelujah! The smoke from her goes up forever and ever.” 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!”
The voices cry out again, “Hallelujah!” and adds the detail that the smoke from Babylon goes up forever. Some believe that this is John commenting on the smoke and not the voices, that to him that the smoke seems to be rising forever. Others point out that by taking the interpretation of Babylon’s destruction and being thrown down and never to be seen again (see first interpretation of Revelation 18:21) that this prophecy “will be fulfilled by a perpetual judgment of the people who engaged in her wicked deeds.”[5] With or without the physical presence of the city, the smoke could serve as an eternal reminder of sin judged.
John then notices that the twenty-four elders and the four living creatures in heaven fall down prostrate before God and worship Him, joining in on the praise with them all saying, “Amen. Hallelujah!”[6]
5 And from the throne came a voice saying, “Praise our God, all you his servants, you who fear him, small and great.”
John hears a voice from the throne that calls God’s servants, those believers who fear Him, regardless of stature, to praise God. Due to the voice coming from the throne there is a debate as to who is talking. Some believe the voice is Jesus (see Revelation 18:4), but since the context and use of the pronouns imply a different person, most believe it is an angel near the throne speaking.
Considerations
Beginning with this chapter we see a major transition (another ‘meta tauta’[7]). In chapter four we saw the transition of John being brought into heaven (see Revelation 4:1-2) and soon afterward the start of the Tribulation period (see Revelation 6:1). Now as we watch the long-standing hold and influence of evil over the world beginning to show signs of collapse, this chapter sees the end of the Tribulation and the beginning of the Millennium period. J. Vernon McGee introduced this chapter in his commentary with the following:
Now we come to the thrilling events that concern us. In chapter 19 we turn the page to that which marks a drastic change in the tone of Revelation. The destruction of Babylon, the capital of the Beast’s kingdom, marked the end of the Great Tribulation. The somber gives way to the song. The transfer is from darkness to light, from the inky blackness of night to a white light, from dreary days of judgment to bright days of blessing. This chapter makes a definite bifurcation in the Book of Revelation and ushers in the greatest event for this earth—the second coming of Christ to the earth to establish His Kingdom. It is the bridge between the Great Tribulation and the millennial kingdom that He will establish upon this earth. Great and significant events are recorded here. The two central features are the marriage supper of the Lamb and the return of Christ to the earth. One follows the other.[8]
The English word is defined as “punishment inflicted in retaliation for an injury or offense.”[9] Something we might consider being a typical “human response,” but some may have difficulty in applying vengeance, the concept of “repaying harm with harm,” to something God would do. The Greek word ‘ekdikēsen’,[10] means to execute justice. God is applying the due punishment for the crimes, and since He alone is in a position to judge righteously, His punishment is not the result of an emotional response, nor unjust anger, but true justice (see verse two). With that said, we also need to remember that vengeance belongs only to God, it is not a ‘right’ for humans to claim. Moses wrote in what has become known as the “Song of Moses,” where he recorded God saying, “Vengeance is mine, and recompense, for the time when their foot shall slip; for the day of their calamity is at hand, and their doom comes swiftly.’” (Deuteronomy 32:35) A theme repeated throughout the Bible (see also Psalm 94:1; Isaiah 1:24; 59:18; Nahum 1:2; Romans 12:19; Hebrews 10:30).
The Marriage Supper of the Lamb
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. 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;
John next hears what seemed to be the voices of a great multitude. Again, using the metaphors of being as loud as the roar of many waters and the intense sound of thunder, this time applying them to what he believes are many voices like an extremely large assembly of people, they are crying out saying, “Hallelujah! For the Lord our God the Almighty reigns.” This astute observation of the “great multitude” acknowledges Jesus being on the throne, as His millennial reign is about to begin. The group then calls for each of them to rejoice and to give Jesus glory. The reason they give is that it was now time for the marriage of the Lamb (Jesus) and that His bride (the church of all believers) has made herself ready.
Marriage in the Bible, as ordained by God, is identified as the most intimate form of interpersonal relationship. In the book of Genesis we read shortly after creation, “Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh.” (Genesis 2:24, see also Matthew 19:5; Mark 10:7; 1 Corinthians 6:16; Ephesians 5:31) In his epistle to the church in Ephesus, Paul stated that this union of two people being one is a great mystery and that it pertains to Jesus being one with His believers. He wrote, “Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.” This mystery is profound, and I am saying that it refers to Christ and the church.” (Ephesians 5:31-32) Perhaps it is impossible for us to fully understand the nature of that union, but we can at least see how that reveals the love He has for all people (remember John 3:16) and that He truly does not want any to perish (see 1 Timothy 2:4; 2 Peter 3:9). He desires to spend the rest of eternity with us! His love for us from our perspective is truly incomprehensible.
The last statement in verse seven is a curious proclamation, that the bride has made herself ready. Paul noted in the same epistle to the Ephesians, “as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish.” (Ephesians 5:25b-27) He points out that the bride, having been cleansed with the Word of God, has been made holy through Jesus’ victory on the cross (gave Himself up for her). So what does the text mean when it says, “made herself ready”? This does not refer to any self-righteous action nor does it require adding something more than having faith in Jesus to be saved. The answer is in the following verse.
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.
God granted the church to clothe herself with fine linen, bright, and pure, for the fine linen is the righteous deeds of the saints. While that statement again seems to support the idea of a works-based righteousness, we need to look closely at the words and context. The Greek word translated here as “righteous deeds” is ‘dikaiōmata’[11], referring to the rights or claims which one has before God, not to any action the person did or will do, but to their legal rights as one already saved, in this context by Jesus, who provided the garments. The bride is adorning herself, not with her own righteousness but with that was given her. Just as Isaiah wrote, “I will greatly rejoice in the LORD; my soul shall exult in my God, for he has clothed me with the garments of salvation; he has covered me with the robe of righteousness, as a bridegroom decks himself like a priest with a beautiful headdress, and as a bride adorns herself with her jewels.” (Isaiah 61:10) Taking place after the judgment seat (Greek ‘bema’, see 1 Corinthians 3:10-15),[12] the process of sanctification is now complete, believers have become glorified and are now ready to be permanently united with Jesus.
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 angel instructs John to write, “Blessed are those who are invited to the marriage supper of the Lamb.” Which begs the question, who are the invitees? Again there is significant differences of opinion as to who will be attending this special supper. Some believe that all believers in heaven will be there, while others believe the marriage supper will be on earth that will essentially inaugurate Jesus’ millennial reign of earth and all those resurrected after the second coming including the Old Testament saints will also be there in attendance (see “The Wedding” below). The angel notes that each will be blessed and then adds the fact that these words are not his but are from God. Many believe that this marriage supper is what Isaiah prophesied when he wrote Isaiah 25:6-9.
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.
One might say that John ‘melted’, he is overwhelmed by everything he was been witnessing. Perhaps hearing the angel say that the words spoken were from God made him realize God’s presence and fell down to acknowledge the angel’s role and began to worship him. But the angel reminds him that he is a servant of God, just as John is a servant of God. They may carry the testimony of Jesus, but only God is to be worshiped. This warning also applies to all believers, we must not worship anyone other than God.
The angel notes that the “testimony of Jesus is the spirit of prophecy.” The book of Revelation opens with it stating that it is “the testimony of Jesus Christ” (see Revelation 1:2) and that the book is about prophecy (see Revelation 1:3). Here the angel conveys that “the essence of prophecy is to give a clear witness for Jesus.” (Revelation 19:10b, NLT) In other words, the purpose of Biblical prophecy is to give credibility to the gospel message.[13]
Considerations
The composer George Frideric Handel wrote the English-language oratorio titled "Messiah" (HWV 56) in 1741. Without a doubt the most popular part of this oratorio is the Hallelujah Chorus which is based primarily on the words found in Revelation 11:15 and this chapter (KJV of course). Besides the main word in the chorus being ‘Hallelujah’, we find phrases like: “For the Lord God Omnipotent reigneth” (see Revelation 19:6); “The kingdom of this world is become the kingdom of our Lord” (see Revelation 11:15); “And of His Christ” (see Revelation 11:15); “And He shall reign for ever and ever” (see Revelation 11:15); and “King of kings! and Lord of lords!” (see Revelation 9:16).
Some like to debate the identity of the bride, since in the Old Testament the people of Israel were identified as the wife of God (for example see Isaiah 54:1). But we also find, as Ezekiel wrote, that the people turned away from God and embraced idolatry and as a result, God called her a harlot (see Ezekiel 16:1-58). This is later supported and illustrated by the prophet Hosea who married a prostitute that he loved, who even though she was unfaithful, they had three children and each given a name from God that represented the relationship between God and Israel. The first being ‘Jezreel’ (meaning God sows), followed by ‘Lo-Ruhamah’ (meaning without mercy), and Lo-Ammi (meaning not my people). In effect, God had divorced the people of Israel. Yes, they were unfaithful but since God is a merciful and forgiving God that status is not forever, just as Paul wrote, “I ask, then, has God rejected his people? By no means!” (Romans 11:1a) We see in Hosea that the names of the children were changed to reflect ‘reacceptance’ by God (see Hosea chapter two) and we also see Paul in his epistle to the Romans that Israel is not “cast away” forever (see Romans chapters 9, 10, and 11). So, again we ask who is the bride? It is clear that the bride is the church, the body of all believers (see Ephesians 5:23-32), being those saved through the blood of Jesus Christ, which again is defined by being all humans that are saved, that includes Old Testament saints and all saved Jews (see Colossians 3:11).
Even though the concept of marriage is introduced early in Scripture (see Genesis 2:24), the Bible never outlines a procedure on how to get married. Each people group and culture have developed their own marriage protocols. The Jews during the time of Christ had a somewhat sophisticated system that might be confusing to modern readers. Much of what we know comes from history and the Qiddushin Tractate of the Jewish Talmud (Please note: This tractate also addresses the acquiring of slaves, real estate, and other property. Readers should be aware that in this tractate women are considered a form of property, although it does provide them with several 'rights’. These perspectives are from man not God and are not reflected in this wedding protocol). Through the teachings of Jesus (see Matthew 25:1-15; John 14:2-3) and the book Revelation, we can see how this Jewish system of marriage was applied at that time (while some of the Jewish traditions have been maintained and are still celebrated, most of these customs are no longer followed). Here is a brief breakdown of the now mostly-retired Jewish wedding protocols and how they are reflected in Gods’ plan for us.
This Jewish marriage system had four major stages. The first stage began when the father of the groom traveled to the home of the prospective bride and paid the purchase price which would be finalized with a marriage covenant (known as the Ketubah) and the period of the betrothal begins. Since this could happen when the children are very young, it could be a long time before the beginning of the next stage (at minimum one year prior to the marriage). The second stage would begin on a date determined by the father of the groom, but only after the groom had prepared a place for his bride. The groom would then go to the home of the bride to fetch her and bring her to his home (often accompanied with a wedding procession). The third stage, the marriage ceremony (typically performed under a ḥǔp·pā(h),[14] a special canopy, see also Psalm 19:5; Joel 2:16) to which only a few would be invited, was preceded by a ritual immersion for cleansing. The final and fourth stage was the marriage supper, which would last for as long as seven days. Many others that were not invited to the ceremony were invited to the supper.
In his book, “The Footsteps of the Messiah,” Doctor Arnold Fruchtenbaum offers insight on how this Jewish wedding system applies to Scripture, he notes:
All four stages of the Jewish wedding system are to be found in the relationship of the Church and the Messiah. First, the Father of the Groom made the arrangement for the Bride and paid the bride price. In this case, the bride price was the blood of the Messiah. This was described earlier, in Ephesians 5:25–27. While the first stage has already been completed, the other three stages are still future.[15]
Dr. Fruchtenbaum, connects the second stage with the rapture of the church, the Groom fetching His bride (the believers alive at that time, see 1 Thessalonians 4:13-18) and points out, that like a Jewish wedding, it has been a long time since the bride price was paid with the blood of Jesus being nearly two thousand years ago. Jesus said He didn’t know when He would be seen again, that only the Father knew (see Matthew 24:36), just as the date and time for the groom to fetch the bride is up to the Father. The third stage, the marriage ceremony, is to take place in heaven (see Revelation 19:6-8), those invited to the ceremony would be only those in heaven at this time. According to Dr. Fruchtenbaum, the marriage supper will take place on the earth.
Since many are bidden and invited to come to the marriage feast, this passage indicates that the marriage supper or feast will be at a different place than the marriage ceremony. According to the Word of God, the Old Testament saints are resurrected not with the Church before the Tribulation, but after the Tribulation (Dan. 12:2). John the Baptist, who was the last of the Old Testament prophets, called himself a friend of the bridegroom and did not consider himself to be a member of the Bride, the Church (Jn. 3:27–30). Hence, the “many” who are bidden to attend the marriage feast on earth are all the Old Testament saints and the Tribulation saints resurrected after the Second Coming. While the marriage ceremony will take place in Heaven just before the Second Coming, the marriage feast will take place on earth after the Second Coming. In fact, it would seem that the marriage feast is what begins the Millennium or the Messianic Kingdom; the Church’s co-reigning with the Messiah will start with a tremendous marriage feast. Hence, the Kingdom parables are at times connected with the wedding feast (Mat. 22:1–14; 25:1–13). With the marriage feast, all four stages will be complete.[16]
The Rider on a White Horse
Now that the saints have been called to the wedding supper and each wearing the fine linen garments, pure and clean (glorified), it is time to free the earth from the bondage to evil and the kings of the earth, the dragon, the Antichrist, and the false prophet. Who have assembled their armies to fight Jesus at Armageddon in order to prevent Him from usurping their authority and destroying them.
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.
John sees heaven open and watches as a white horse emerges. Unlike the one he saw earlier (see Revelation 6:2), this one had Jesus riding it. The first one was a deception, this one is being ridden by the true God, who is described and called “Faithful and True.” He is further described as one who judges righteously and in order to carry out judgment, He “makes war.”
This is Jesus’ second coming, a much anticipated event throughout Scripture. Zechariah tells us that Jesus will return to the Mount of Olives (see Zechariah 14:3-4) in the same way He ascended (see also Acts 1:11). But His arrival will be a lot more dramatic, as described by Jesus Himself, “For as the lightning comes from the east and shines as far as the west, so will be the coming of the Son of Man. Wherever the corpse is, there the vultures will gather. “Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken. Then will appear in heaven the sign of the Son of Man, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other.” (Matthew 24:27-31)
Here John tells us that Jesus brings divine judgment and will soon establish His kingdom on earth.
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.
Jesus’ eyes were “like a flame of fire,” a description John used in Revelation 1:14 and 2:18 (see also Daniel 10:6). On Jesus’ head were several royal crowns (not like the ‘stéphanos’ crowns the false christ wore),[17] being the King of kings He is sovereign over all. He has removed the authority and power from the kings of the earth as well as from Satan and the beast, these crowns represent His total supremacy.
We are next told that Jesus has a name written that no one else knows, we are not told where it is written. It may seem strange to have a name that no one knows, but this speaks directly to who He is, the Son of God, who has been given all authority from His Father (see Matthew 28:18). He has a nature that only God the Father can know and relate, that nature has a name that epitomizes His glory, but can only be understood by God. Jesus taught, “All things have been handed over to me by my Father, 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.” (Matthew 11:27)
13 He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God.
John describes Jesus’ being clothed in a robe dipped (Greek ‘bebammenon’,[18] to immerse, sprinkled, to dye by dipping) in blood. In the book of Leviticus we learn that “the life of every creature is its blood.” (Leviticus 17:14a) and that “it is the blood that makes atonement by the life.” (Leviticus 17:11) The blood on Jesus’ robe helps us understand the concept of the “Law and Gospel.” The gospel is the great news that Jesus was victorious over death on the cross atoning our sins with His blood. And the law being what defines what sin is and establishes the penalty of that sin, namely death. Jesus will judge the people on earth, and since they refused to accept Jesus as their Savior, they will die and a lot of blood will be shed (see Isaiah 63:2-3; Revelation 14:20).
We are then told that Jesus has another name that can be known, “The Word of God.” A name John used in the opening of his gospel account to introduce Jesus (see John 1:1-5). Being given the name “The Word of God” may sound strange to us, but just like all other names of God in the Bible, the name identifies an attribute. Being named “The Word of God” tells us several things, including that the entire Bible is about Jesus, that He is the Creator, that He is the Messiah, that He Loves us, that He died for us, and wishes to spend eternity with us. Everything we need to know about Him is in the Bible, which not only contains the word of God, but IS the Word of God!
14 And the armies of heaven, arrayed in fine linen, white and pure, were following him on white horses.
Jesus is followed by the armies of heaven, who are described as being dressed in fine linen, white, and pure, each riding white horses. This isn’t just the gathering of some ‘mighty’ angels accompanying Him, it is all those in heaven, including all believers, the church. Jude wrote in his epistle, “It was also about these that Enoch, the seventh from Adam, prophesied, saying, “Behold, the Lord comes with ten thousands of his holy ones, to execute judgment on all and to convict all the ungodly of all their deeds of ungodliness that they have committed in such an ungodly way, and of all the harsh things that ungodly sinners have spoken against him.” (Jude 1:14-15, see Book of Enoch below, see also Zechariah 14:5; Mark 8:38; 1 Thessalonians 3:13; 2 Thessalonians 1:7).
This day is the day Jesus warned His accusers would be coming, but instead of listening to Him, the High Priest used His answer to the question if He was the Christ, as evidence that He should be executed. Matthew recorded, “Jesus said to him, “You have said so. But I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven.” This is the day Jesus will return and His armies of heaven will be ready for battle.
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 winepress of the fury of the wrath of God the Almighty.
John describes Jesus as being ready to judge and “strike down” the nations. He sees a sharp sword coming from His mouth. Like the sharp two-edged sword John saw coming out of Jesus’ mouth earlier (see Revelation 1:16), this sword is also a ‘rhomphaia’, a large sword always used in Scripture relating to judgment, which is supported by the use described here. He also notes that Jesus will rule those that survive being struck down with a rod of iron (see also Psalm 2:9; Revelation 2:27; 12:5) and that He will also “tread the winepress of the fury of the wrath of God the Almighty.” Referring to when the judgment begins, that God will not spare the destruction as described as the “winepress of the wrath of God” earlier (see Revelation 14:19-20, see also Isaiah 63:1-6; Joel 3:13). Here John adds that it is Jesus who will be doing the ‘treading’. Although even though God’s wrath will be intense, some will be spared and survive, and that they will be ruled by Jesus. It is interesting to note that the word that is translated here as ‘rule’, is the Greek ‘poimanei’,[19] meaning “to shepherd,” or figuratively “to take care of.” To shepherd with a rod of iron implies a loving but firm dictatorship.
16 On his robe and on his thigh he has a name written, King of kings and Lord of lords.
John sees that on Jesus’ robe and on His thigh is a name written. This familiar name, “King of kings and Lord of lords,” (see 1 Timothy 6:15; Revelation 17:14, see also Deuteronomy 10:17; Psalm 136:3; Daniel 2:47; Acts 10:36) is the third name of Jesus referenced in this chapter. In verse twelve we are told He has a name that only He knew recognizing His glory as the Eternal Son. In verse thirteen Jesus is named “The Word of God,” to recognize His incarnation, the Word becoming flesh (see John 1:1-5). And now as the “King of kings and Lord of lords,” He is being recognized for His reign as King at His Second Coming.[20]
Considerations
The Rapture vs. The Second Coming
Many question what is the difference between the event of Jesus coming for believers (the church) popularly known as the Rapture, and that of His Second Coming. It is easy for many readers, as well as many theologians and commentators to ‘blend’ these two events and call them the same event. There are several significant and distinctive differences. To start, these are two events with two different reasons and purposes. The first event, the Rapture’s (from the Latin translation of the Greek ‘harpazo’),[21] sole purpose is to remove believers living on earth at that time to prevent them from suffering through God’s wrath and judgment that will follow shortly afterwards (see 1 Corinthians 15:51; 1 Thessalonians 4:15) where Jesus will meet them in the air in the clouds (see 1 Thessalonians 4:17). Compared to the Second Coming of Jesus which has two primary reasons, 1) divine judgment and 2) to establish His earthly kingdom.
Here are some verses that are often used to delineate the two events:[22]
Note: Key verses are shown in bold
Rapture
John 14:1-3; Romans 8:19; 1 Corinthians 1:7-8; 1 Corinthians 15:1-53 1 Corinthians 16:22; Philippians 3:20-21; Colossians 3:4; 1 Thessalonians 1:10; 1 Thessalonians 2:19; 1 Thessalonians 4:13-18; 1 Thessalonians 5:9, 23; 2 Thessalonians 2:1; 1 Timothy 6:14; 2 Timothy 4:1; Titus 2:13; Hebrews 9:28; James 5:7-9; 1 Peter 1:7; 1 John 2:28-3:2; Jude 1:21; Revelation 2:25; Revelation 3:10.
Second Coming
Daniel 2:44-45; Daniel 7:9-14; Daniel 12:1-3; Zechariah 14:1-15; Matthew 13:41; Matthew 24:15-31; Matthew 26:64; Mark 13:14-27; Mark 14:62; Luke 21:25-28; Acts 1:9-11; Acts3:19-21; 1 Thessalonians 3:13; 2 Thessalonians 1:6-10; 2 Thessalonians 2:8; 2 Peter 3:1-14; Jude 1:14-15; Revelation 1:7; Revelation 19:11-20:6; Revelation 22:7, 12, 20.
The prophecy Jude is quoting can be found in the Book of Enoch, a book that is not in the Bible. There are four main types of extra-biblical writings that are often considered profitable to study but for numerous reasons they are not considered God’s Word and therefore they are not included in the Canon of holy Scripture. Those four types are: Apocryphal (touted as being true but authenticity is doubtful or questioned), Pseudepigraphal (a falsely attributed writing, the claimed author is not the true author), Historical (history is recorded, although may require verification or facts are wrong), and Commentary (books that simply explain existing text are not usually considered part of God’s Word). The Book of Enoch is considered a pseudepigraphal work. Since much of the world was looking for more information about Jesus by the end of the first century, several pseudepigraphal books started to appear, many included the title of ‘gospel’, playing on the name given to the books that described the real story of salvation.
There are a few non-biblical books referenced in the Bible (Paul referred to several, see Acts 17:28; 1 Corinthians 15:33; Titus 1:12). Since Enoch and the Book of Enoch were important parts of Jewish history most of Jude’s early audience would have been familiar with the text. The section Jude quotes is either from 1 Enoch 1:9 or 2:1, depending on the translation you choose to read.
The quote in Jude begins with a statement that the Lord (Jesus) returns with ten thousands. The word ‘thousands’ is not an error in translation, it comes from the same Greek word we get the word ‘myriad’ from, meaning either “tens of thousands,” many thousand, or some unlimited number. The term does not necessarily represent an actual number (although it is often used in that manner). He continues by saying that Jesus will come back with His “holy ones.” Jesus will be returning to execute judgment and convict the ungodly, the Greek word for ‘ungodly’ should not be thought of being some form of mild scolding, like saying, “he acted ungodly,” this word implies that the person absolutely refused to acknowledge or follow God, and as a result, did not seek forgiveness from God. They are being condemned for their actions and all the ‘harsh’ things (the Greek word here implies severely harsh, violent, and intolerable) that these ‘sinners’ said against God.
The Battle of Armageddon
The word ‘Armageddon’ has been transformed in modern times to refer to the end of the world. Countless movies and books have embraced the term that depict a seemingly endless number of scenarios. The word is from the Bible and can only be found in Revelation 16:16. It is the name of the location of the final battle between Jesus and those revolting against Him. While not named in this chapter, verses 17-21 describe this battle. Even though the world’s armies have gathered there, the actual scenario is not very dramatic or noteworthy as the battle is swift.
17 Then I saw an angel standing in the sun, and with a loud voice he called to all the birds that fly directly overhead, “Come, gather for the great supper of God, 18 to eat the flesh of kings, the flesh of captains, the flesh of mighty men, the flesh of horses and their riders, and the flesh of all men, both free and slave, both small and great.”
John sees an angel standing in the sun (likely standing in the sunlight, but could be something more spectacular but we are not given more information) call the birds to gather for the “great supper of God.” After the battle is done the birds will be allowed to feast on the flesh of those that attempted to fight Jesus. This includes all those who rejected His offer for salvation regardless of their social, political, or financial status. Due to the similarities found in Ezekiel 39:17-20 many commentators merge the battle of Gog and Magog with this battle of Armageddon. There are several differences (location, people and animals involved, manner of death, etc.)[23]
19 And I saw the beast and the kings of the earth with their armies gathered to make war against him who was sitting on the horse and against his army.
John now can see the beast (the Antichrist, along with the false prophet, see verse 20) and the kings with their armies gathered together to battle against Jesus and His army from heaven. John does not elaborate much about what he is seeing, there is no estimate of the size of the collective army, nor is there any mention of the weaponry. He does make note that they have gathered to make war against Jesus. They knew they were going to fight God, an act that would be unthinkable by most sane individuals, however, they didn’t have much choice since they had rejected and refused Jesus, they could only fight or die. For them the world will indeed come to an end.
We know from Daniel 11:45 that the beast will setup his ‘command’ somewhere in the region of Palestine, perhaps even Gaza, an area of contention against Israel since the days of the Philistines and continues through to today.
20 And the beast was captured, and with it the false prophet who in its presence had done the signs by which he deceived those who had received the mark of the beast and those who worshiped its image. These two were thrown alive into the lake of fire that burns with sulfur.
The beast (from the sea, see Revelation 13:1) and the false prophet (the beast from the earth, see Revelation 13:11) were both captured and thrown alive into the lake of fire (hell).[24] The two beasts are quickly eliminated, as the first occupants of hell they will never to be seen or heard from again. After seeing these two leaders, the ‘beasts’ that the people on earth had put their trust and hope in suddenly disappear, fear must have been prevalent among them. Perhaps this event contributed to the fear Luke wrote about, “people fainting with fear and with foreboding of what is coming on the world. For the powers of the heavens will be shaken. And then they will see the Son of Man coming in a cloud with power and great glory.” (Luke 21:26-27) You might be asking yourself where is Satan, why isn’t he being judged and sentenced? God has other plans for him which begin in the following chapter.
21 And the rest were slain by the sword that came from the mouth of him who was sitting on the horse, and all the birds were gorged with their flesh.
In one verse John describes the battle, everyone that gathered to fight Jesus were killed by Him. The birds then arrived and gorged on the flesh of those slain in battle. In what some might call this scene anticlimactic, especially when compared to all the stories and drama produced through the years, the battle, while undoubtedly bloody, was over in a flash (see also Psalm 9:17; 110:5-6).
This battle and Jesus’ Second Coming were prophesied several times in the Old Testament, we can find in passages like Isaiah 24:1-23; 34:1-17; 63:1-6; 66:15-24; Jeremiah 25:15-38; Daniel 11:40-45; Joel 2:1-11; Zephaniah 1:7-18; 3:1-8; and Zechariah 14:1-21, additional information and details regarding this battle as well as subsequent events, however, in each it is clear that the battle was over quickly. Just as one should expect from God. This is not the end of the world, on the contrary, it is the beginning of Jesus’ glorious reign on earth as our King!
Considerations
The struggle between good and evil has been going on since the moment sin arrived on the scene. Here in the second-to-the-last battle (next one is reported in Revelation 20:8-9) the forces of government fight the force of God, a straightforward example of good versus evil. However, this was later viewed as a potential problem. Shortly after the formation of the Catholic church it became very influential politically and was considered in some countries integral to their leadership. Due to the plain reading of the book of Revelation where the ‘government’ fights God, the church determined that this couldn’t be right as they were essentially ‘the government’. So, instead of accepting a literal interpretation, the church embraced the writings of Origen, who is known as the father of allegorical interpretation (although he did not originate the concept, he certainly popularized the idea). By using allegory to interpret the Old and New Testament prophecies, the church could retain its political influence, but doing so would come with a high price, it would require adopting the concepts of replacement theology,[25] amillennialism, and ignore much of the Bible, thus rejecting the idea that Israel has any rights to the land of Israel and that God is completely done with the Jews, bringing into view antisemitism. Sadly, while many of their founding theologians were historicists, most Protestant denominations have embraced the majority (in some cases the entire premise) of the Roman Catholic position of eschatology.
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[1] Strong's Greek 239.
[2] Strong's Hebrew 1984.
[3] Strong's Hebrew 3050.
[4] Strong’s Greek 1342.
[5] Walvoord, J. F. (2008). The Revelation of Jesus Christ (p. 269). Galaxie Software.
[6] See commentary for Revelation 3:14 for explanation of the word ‘Amen’.
[7] See commentary for Revelation 4:1 for more information regarding ‘metá taúta’.
[8] McGee, J. V. (1991). Thru the Bible commentary: The Prophecy (Revelation 14-22) (electronic ed., Vol. 60, p. 121). Thomas Nelson.
[9] “Vengeance.” Merriam-Webster.com Dictionary, Merriam-Webster, https://www.merriam-webster.com/dictionary/vengeance.
[10] Strong’s Greek 1556.
[11] Strong’s Greek 1345.
[12] See also commentary for Romans under "Acts and the Epistles" in "An Examination of the End Times,” regarding the word ‘Bema’.
[13] See "A Person Known as the Messiah" in the "Primary Subjects of Prophecy."
[14] Strong’s Hebrew 2546.
[15] Fruchtenbaum, A. G. (2003). The footsteps of the Messiah : a study of the sequence of prophetic events (Rev. ed., pp. 587–588). Ariel Ministries.
[16] Fruchtenbaum, A. G. (2003). The footsteps of the Messiah : a study of the sequence of prophetic events (Rev. ed., p. 589). Ariel Ministries.
[17] See commentary for Revelation 4:4 and Revelation 6:2 regarding the ‘stéphanos’ crowns.
[18] Strong’s Greek 911.
[19] Strong’s Greek 4165.
[20] Adapted from, Ironside, H. A. (1920). Lectures on the Book of Revelation (p. 327). Loizeaux Brothers.
[21] See “End Times” in “Primary Subjects of Prophecy.”
[22] Missler, Dr. Chuck (1999) Cosmic Codes. Koinonia House. (p. 469) <http://www.khouse.org/>
[23] See Ezekiel commentary in Old Testament Texts.
[24] See “Hell By Any Other Name is Still Hell or Is it?” in the Appendix.
[25] See “A People Group Known as the Hebrews” for more information regarding replacement theology.