A VERSE BY VERSE COMMENTARY ON REVELATION CHAPTER 19.

1. REVELATIO 19 COMME TARY
EDITED BY GLENN PEASE
Threefold Hallelujah Over Babylon’s Fall
1 After this I heard what sounded like the roar of
a great multitude in heaven shouting:
“Hallelujah!
Salvation and glory and power belong to our God,
1.BARNES, “And after these things - The things particularly that were exhibited in the previous
chapter. See the notes on Rev_18:1.
I heard a great voice of much people in heaven - The voice of the worshippers before the throne.
Saying, Alleluia - The Greek method of writing “Hallelujah.” This word - a???????´??a alle‾louia -
occurs in the New Testament only in this chapter, Rev_19:1, Rev_19:3-4, Rev_19:6. The Hebrew
phrase - ????? ?? haleluw Yah “Hallelujah” - occurs often in the Old Testament. It means,
properly, “Praise Yahweh,” or “Praise the Lord.” The occasion on which it is introduced here is
very appropriate. It is uttered by the inhabitants of heaven, in the immediate presence of God
himself, and in view of the final overthrow of the enemies of the church, and the triumph of the
gospel. In such circumstances it was fit that heaven should render praise, and that a song of
thanksgiving should be uttered in which all holy beings could unite.
Salvation - That is, the salvation is to be ascribed to God. See the notes on Rev_7:10.
And glory, and honour - notes on Rev_5:12.
And power - notes on Rev_5:13.
Unto the Lord our God - That is, all that there is of honor, glory, power, in the redemption of the
world belongs to God, and should be ascribed to him. This is expressive of the true feelings of
piety always; this will constitute the song of heaven.
2. CLARKE, “I heard a great voice of much people in heaven - The idolatrous city being
destroyed, and the blood of the martyred saints being avenged, there is a universal joy among the
redeemed of the Lord, which they commence with the word ???? ?? Hallelu-Yah, praise ye Jah or
Jehovah; which the Septuagint, and St. John from them, put into Greek letters thus: ?????????a,
Allelou-ia, a form of praise which the heathens appear to have borrowed from the Jews, as is
evident from their paeans, or hymns in honor of Apollo, which began and ended with e?e?e? ??,
eleleu ie; a mere corruption of the Hebrew words. It is worthy of remark that the Indians of North
America have the same word in their religious worship, and use it in the same sense. “In their
places of worship, or beloved square, they dance sometimes for a whole night always in a bowing
posture, and frequently singing halleluyah Ye ho wah; praise ye Yah, Ye ho vah:” probably the true
pronunciation of the Hebrew ????, which we call Jehovah. See Adair’s History of the American
Indians.
Salvation - He is the sole author of deliverance from sin; the glory of this belongs to him, the honor
should be ascribed to him, and his power is that alone by which it is effected.
3. GILL, “And after these things,.... After the angel had declared the fall of Babylon, a voice from
heaven had called the people of God out of her, and had ordered them to take vengeance on her;
after the mournful lamentation of the kings, merchants, and seafaring men; after another voice

2. had called upon the saints to rejoice at her overthrow, and a mighty angel had described the
manner of it, and had expressed her ruin in the strongest terms, with the reasons of it, John heard
the songs of the righteous, as follow:
I heard a great voice of much people in heaven: not literally taken, for these are not the
innumerable company of angels, who are never called people; nor the spirits of just men made
perfect, or the souls of departed saints, but men on earth; wherefore heaven designs the church,
as in Rev_18:20 and frequently in this book; the people are the same with the 144000 seen with
the Lamb on Mount Zion, Rev_14:1 and with those on the sea of glass, who had got the victory
over the beast, Rev_15:2 and are no other than God's covenant people, who are given to Christ,
and made willing to be his in the day of his power; and though they are but a seed, a remnant, a
small company, when compared with the world and carnal professors; yet are a large body of
themselves, especially they will be at this time, when the nation of the Jews shall be born at once,
and the fulness of the Gentiles will be brought in: and their voice on this occasion, the downfall of
Rome, is said to be "great" partly on account of their number, who will join together in
acclamations of praise, and partly on account of their great affection and vehemency of spirit,
which will be raised hereby:
saying Alleluia; an Hebrew word, which signifies "praise ye the Lord". The Jews say (n), that the
book of Psalms consists of ten sorts of songs, but Hallelujah is the greatest of them, because it
comprehends the name (Jehovah) and praise in one word: and it is observable that this word,
which is often used in the Psalms, is first used when the Psalmist desires the utter consumption
and destruction of sinners and wicked men on earth, and is here taken up by the saints at the
destruction of the man of sin and son of perdition; see Psa_104:35 and its being an Hebrew word
shows that at this time the Jews will be converted, and that Jews and Gentiles will become one
church state, and will worship and praise the Lord together; for the word is a call upon the saints
to join together in solemn praise and thanksgiving; who is to be praised for the perfections of his
nature, for the works of his hands, both of nature and grace; and for his righteous judgments on
his and his church's enemies; and this is to be done in concert:
salvation, and glory, and honour, and power, unto the Lord our God: salvation, temporal, spiritual,
and eternal, is of God; "salvation" from antichristian power and tyranny, and from all enemies, and
the everlasting salvation of the soul; and the "glory" of it belongs to all the three Persons; they are
glorious in themselves, and deserve all glory to be ascribed to them by man, and especially by the
saints: "honour" is also their due; God the Father is to be honoured because he is the Father, and
the Son is to he honoured as the Father is, and the Holy Spirit is not to be grieved, but to be highly
esteemed and valued, and equally with the other two Persons: and "power" belongs to them all,
and is seen in the works of creation, redemption, and sanctification.
4. HENRY, “The fall of Babylon being fixed, finished, and declared to be irrecoverable in the
foregoing chapter, this begins with a holy triumph over her, in pursuance of the order given forth:
Rejoice over her, thou heaven, and you holy apostles and prophets, Rev_18:20. They now gladly
answer the call; and here you have, 1. The form of their thanksgiving, in that heavenly and most
comprehensive word, Alleluia, praise you the Lord: with this they begin, with this they go on, and
with this they end (Rev_19:4); their prayers are now turned into praises, their hosannas end in
halleluias.
4B. COFFMAN, "REV:19
In this chapter, the judgment of the beast ridden by the harlot is presented, the presentation
reaching its climax in the final destruction of both in Revelation 19:19-21, where the harlot is also
mentioned again under the figure of the false prophet. This is the central one of three chapters,
each of which is concluded with a description of the judgment day.
Revelation 18 ends with the desolated whore at the judgment.
Revelation 19 ends with the beast destroyed at the judgment.

3. Revelation 20 ends with the dragon (Satan) destroyed at the judgment.
This is the exact reverse order of their appearance in Revelation, beginning at Revelation 12:1.
This book of Revelation is very neatly and skillfully organized, and the structure of it is a marvel of
logical design and synchronization. The chronology of these three chapters is identical, each of
them dealing with the entire Christian dispensation between the two Advents of Christ. The "forty-
two months," the "one thousand two hundred and three score days," and the "one thousand
years" are three different symbolical terms used in the successive chapters as the designation of
the same chronological period, the entire dispensation, each of them reaching its terminus at the
judgment.
This chapter, therefore, is not "the beginning of the millennial age."[1] The only connection that it
has with the millennium is that it prophesies of events throughout the whole current dispensation,
which is the 1,000 years, the 42 months, or the 1,260 days, each of these expressions meaning
the same thing. Thus, each of the three chapters (Revelation 18; Revelation 19; and Revelation
20) covers the same period of time ending at the judgment, as do also other sections of the
prophecy.
Prior to the narration of the destruction of the kings (the beast in his final phase, the period of the
ten horns), presented in Revelation 19:11-31, there are two proleptic scenes of praise, the first
(Revelation 19:1-5) looking backward to the destruction of the harlot, and the second (Revelation
19:6-10) looking forward to the destruction of the beast. Many commentators, notably Beckwith
and Bruce, treat the first five verses as actually a part of the preceding chapter; but it makes little
difference, for both outbursts of praise in heaven are very similar to other parenthetical and
anticipatory scenes scattered throughout the prophecy.
This chapter dealing with the sea-beast in the later phase of his existence, the period represented
by the ten horns, is of very great significance, for it places the complete fulfillment of Revelation at
least half a millennium later than this first phase which ended with the collapse of the pagan
empire in 476 A.D. The narrow preterist view that all of Revelation was fulfilled in the time of the
first generation receiving it is totally denied by this, as also by the fact that a period of time
represented by a full thousand years is also represented as intervening prior to the final judgment
in Revelation 20. The final judgment day is the key to understanding Revelation, for it appears no
less than seven times within these 22 chapters. The greatest misunderstanding of Revelation
apparent in the works of so many writers is their efforts to get rid of the various depictions of the
final judgment. Every conceivable device of doing this has been utilized; but none of them, nor all
of them, can remove the stark dramatic language which simply cannot logically apply to anything
else except the judgment day.
ENDNOTE:
[1] James William Russell, Compact Commentary on the New Testament (Grand Rapids,
Michigan: Baker Book House, 1964), p. 650.
After these things I heard as it were a great voice of a great multitude in heaven, saying,
Hallelujah; Salvation, and glory, and power, belong to our God: (Revelation 19:1)
Plummer thought that, "A new phase of the vision begins here";[2] and perhaps this is correct,
since the recapitulation of the whole time between the two Advents is again presented, this time
with the focus upon the destruction of the sea-beast in his final manifestation of the ten horns.
Hallelujah; Salvation, and glory and power ... "The only times that Hallelujah actually appears in
Scripture are on the four occasions in this chapter."[3] Like "Abba," "Hosanna," and a few others,
it is a transliterated word from the Hebrew. It is also found in some translations of the Old
Testament, where "Praise the Lord" is also used instead of it.
[2] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B.
Eerdmans Publishing Company, 1950), p. 447.

4. [3] William Barclay, The Revelation of John (Philadelphia: The Westminster Press, 1976), p. 169.
5. JAMISON, “Rev_19:1-21. 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.
As in the case of the opening of the prophecy, Rev_4:8; Rev_5:9, etc.; 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, etc., 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, etc. — 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.
5B. NOTES, “They sing "Hallelujah!" In Hebrew is is "Halal Yah". Yah is the shortened form of
Yahweh, the name of God. So it means "Praise Yah", or "Praise the Lord". It is interesting to me
that although this shows up frequently in the Psalms, Revelation 19 is the first time the word
appears in the New Testament. The great multitude uses it because Yahweh has provided their
salvation and avenged their blood. It is used 4 times here and nowhere else in the New
Testament. This is the Hallellujah chapter of the New Testament. Some do not like to shout it
here, but we will all be shouting it in heaven.
Revelation 19:1-5 is, of course, the basis for Handel's 'Hallelujah Chorus'. 'Alleluia' is the only
word Christians all over the world use with the same pronunciation. It's used only four times in the
New Testament, and is most commonly found in Psalms 100 - 150. Note that there too the word is
used in the context of the destruction of the wicked. If I may paraphrase it: 'That sinfulness be
consumed from the earth, and that wickedness be no more, alleluia!' Most of our 'alleluia' songs
and choruses are hymns of sweet praise, but this is not always so in the Bible.
Revelation 19-21 moves history into its glorious Hallelujah phase. In
the first six verses of chapter 19, four resounding Hallelujahs (praise
the Lord) are raised - the only place in the New Testament where this
word is used. It would seem that the Lord reserved this fourfold
proclamation of praise for the climactic stage of His program for
humanity.
HALLELUJAH FOR SALVATION
"And after these things I heard a great voice of many people in heaven,
saying, Hallelujah! Salvation, and glory, and honor, and power, unto the

5. Lord, our God" (Rev 19:1).
Revelation 19:1-6 resounds with an explosion of praise. The final stage
of redemption's delivery system has been fully activated, and the saints
respond accordingly.
Running through the whole of the passage, on the positive side of the
ledger is the triumphant refrain of the unbridled exultation of the
saints for the fullness of the salvation He has wrought. Further, the
implication includes praising Him as an ever-present deliverer of the
believer.
Second Corinthians 1:10 delineates the three phases of the believer's
deliverance: "Who [Christ] delivered us from so great a death, and doth
deliver; in whom we trust that he will yet deliver us." First, we are
now delivered from the penalty of sin. Next, we are being delivered from
the power of sin. Finally, we will be delivered from the presence of
sin. In Revelation 19, the Word begins to unfold the final state - our
deliverance from the presence of sin. In Heaven with Christ, we sing of
Him who made it all possible, for He has.... Redeemed us - "for thou wast
slain, and hast redeemed us to God by thy blood out of every kindred, and
tongue, and people, and nation" (Rev. 5:9).
Received us - "I heard a great voice of many people in heaven" (Rev.
19:1).
Readied us to reign with Him - "And hast made us unto our God a kingdom
of priests, and we shall reign on the earth" (Rev 5:10).
On earth, events are moving rapidly toward the final chapter; payday is
here at last.
HALLELUJAH FOR DIVINE JUSTICE
"For true and righteous are his judgements; for he hath judged the great
harlot...And again they said, Hallelujah ! And her smoke rose up forever
and ever" (Rev. 19:2-3).
In the aftermath of the Gulf War, millions of frustrated people the world
over asked why justice was not executed on Saddam Hussein. Why was he
allowed to survive as a national leader after inflicting such demonic
carnage throughout the Middle East? Theirs is a cry heard repeatedly
across the centuries as tyrants have appeared to go unpunished.
The classic biblical cry for such justice is heard in Revelation 6:10.
Tribulation saints who had been martyred by the Antichrist and his
cohorts exclaim, "How long, O Lord, holy and true, dost thou not judge
and avenge our blood on them that dwell on the earth?" (Rev 6:10). Their
Hallelujah of Revelation 19:3 proclaims that justice has been done.
Chapters 17 and 18 record the events.
chapter 17 reveals the judgment of "the great harlot that sitteth upon
many waters" (17:1). Scholars of prophecy conclude that the judgment
described here is associated with the final calamity brought on the
apostate Church represented by corrupt spiritual Babylon. Following the
Rapture of the true Church, religion will, of course survive. But her
skirts will be red with the blood of Tribulation saints (17:6).

6. Intriguingly, God will employ the godless forces of the Antichrist and
his political Babylon allies to destroy the harlot who was "drunk with
the blood of the saints" (17:6), for "these shall hate the harlot, and
shall make her desolate and naked, and shall eat her flesh, and burn her
with fire. For God hath put in their hearts to fulfill his will" (17:16-
17).
In chapter 18, political Babylon, whose "sins have reached unto heaven,"
will be judged by the "God [who] hath remembered her iniquities" (18:5).
This is the summary outpouring of divine wrath upon the aggregate sins of
a godless world system that has afflicted Jewry and faithful Gentile
believers for millennia. Thus, the hosts of Heaven rejoice at her
destruction and revel in the anticipation of the final disposition of the
Antichirst, his prophet, and Satan who authors the anti-God conspiracy.
"Rejoice over her, thou heaven, and ye holy apostles and prophets; for
God hath avenged you on her" (18:20).
HALLELUJAH OF WORSHIP
"And the four and twenty elders and the four living creatures fell down
and worshiped God that sat on the throne, saying, Amen. Hallelujah!"
(Rev. 19:4)
The 24 elders are clearly the representatives of the Church in Heaven,
for they are those who sang the "new song" of Revelation 5 in praise of
Him who "wast slain, and hast redeemed us to God by thy blood out of
every kindred, and tongue, and people, and nation" (Rev. 5:9).
They are charged to "Praise our God" (Rev. 19:5). Thus, the voices of
those "servants," who will have the indescribable privilege of serving
Him throughout eternity (Rev. 22:3), fill the universe with thunderclaps
of praise and adoration.
The Lamb and His exploits will be a central theme of the worship songs of
the saints.
"Thou art worthy, O Lord, to receive glory and honor and power, for thou
hast created all things, and for thy pleasure they are and were created"
(Rev. 4:11).
"And the number of them was ten thousand times ten thousand, and
thousands of thousands, Saying with a loud voice, Worthy is the Lamb that
was slain to receive power, and riches, and wisdom, and strength, and
honor, and glory,f and blessing" (Rev. 5:11-12).
The song "Worthy is the Lamb" has become a favorite of multitudes of
believers in recent years. The theme is in perfect harmony with the
triumphant worship song we will share with Him in Heaven as the final
triumph unfolds.
HALLELUJAH FOR HIS SOVEREIGNTY
"And I heard, as it were, the voice of a great multitude, and like the
voice of many waters, and like the voice of mighty peals of thunder,
saying, Hallelujah! For the Lord God omnipotent reigneth" (Rev. 19:6).
6. PULPIT, “And after these things I heard a great voice of much people in heaven, saying; after
these things I heard, as it were, a great voice of a great multitude, etc. The usual introduction to a
new phase of a vision (see Rev_4:1, etc.). The "great voice," as usual, characteristic of the

7. heavenly utterances (see Rev_5:2, etc.). Again, we are not told whose the utterance is. It may well
be that of all the heavenly inhabitants and saints in glory (cf Rev_7:9). As usual in the Apocalypse,
at the termination of a description of the last judgment comes the triumphant song of the heavenly
host (cf Rev_7:9-17; Rev_11:17). Thus the account of the conflict between God and the devil,
which was begun atRev_12:1-17., is here concluded at Rev_12:8; after which the narrative takes
a fresh departure, once more returning, as it were, to the beginning, and tracing anew this
warfare. The remaining portion of the book is analogous to the latter part of Ezekiel. Alleluia;
Salvation, and glory, and honor, and power, unto the Lord our God; Hallelujah; the salvation and
the glory and the power belong to our God. ?? t? ?´ , "the honour," found in several cursives, is
omitted in à, A, B, C, P, etc. So also with the word "Lord." Hallelujah—"Praise ye Jehovah"—is
found in Psa_135:1 and elsewhere. It is translated in Psa_135:5 of this chapter, as is St. John's
custom (see on Rev_9:11). It has been remarked that the word "Hallelujah" is chiefly used in
connection with the punishment of the wicked; in which manner it is also used here. (For a similar
ascription of praise, see Rev_4:11, etc.)
7. LANGE, “The Harlot and the Bride (Rev_19:1-10)
1And [om. And] After these things I heard [ins. as] a great voice of much people, [a great throng
( ?÷ëïõ ðïëëï? )] in [ins. the] heaven, saying, Alleluia [Hallelujah]; [ins. The] salvation, and [ins. the]
glory, and honour [om. and honour],and2[ins. the] power, unto the Lord [om. unto the Lord—ins.
of] our God: For true and righteous [just] are his judgments; for he hath [om. hath] judged the
great whore [harlot], which did corrupt [that corrupted] the earth with her fornication, and3hath
[om. hath—ins. he] avenged the blood of his servants at her hand. And again [a second time] they
said, Alleluia [Hallelujah]. And her smoke rose up4[ascendeth] for ever and ever [into the ages of
the ages]. And the four and twenty [twenty-four] elders and the four beasts [living-beings] fell down
and worshipped God that sat [who sitteth] on the throne, saying, Amen; Alleluia [Hallelujah].5And
a voice came out of [or forth from] the throne, saying, Praise [Give praise to] our God, all ye [om.
ye] his servants, and ye [om. and ye—ins. those] that fear him,both [om. both—ins. the] small and
[ins. the] great. 6And I heard as it were [om. it were] the [a] voice of a great multitude [throng], and
as the [a] voice of many waters, and as the [a] voice of mighty [strong] thunderings [thunders],
saying, Alleluia [Hallelujah]: for the Lord [ins. our] God omnipotent [om. omnipotent—ins. the All-
ruler]reigneth [(?âáóßëåõóåí )—hath assumed the Kingdom]. 7Let us be glad and rejoice [exult]
and [or ins. we will] give honour [the glory] to him: for the marriage of the Lamb is come [came],
and his wife hath made [om. hath made—ins.prepared]herself ready [om. ready]. 8And to her was
granted [given] that she should be arrayed [array herself] in fine linen, clean [bright] and [and]11
white [pure]Revelation 11 : for the fine linen is the righteousness [righteousnesses (ô?
äéêáéþìáôá )] of [ins. the]saints. 9And he saith unto me, Write, Blessed are they which [who] are
called unto the marriage [om. marriage] supper [ins. of the marriage] of the Lamb. Andhe saith
unto me, These are the true sayings [words] of God. 10And I fell at [before] his feet to worship
him. And he said [saith] unto me, See thou do it [om. See thou do it—ins. Take heed] not: I am thy
[om. thy—ins. a] fellow servant[ins. of thee], [om.,] and of thy brethren that have the testimony
[witness] of Jesus: worship God: for the testimony [witness] of Jesus is the spirit of [ins. the]
prophecy.
Alford: Rev_19:1-10 form the concluding portion of the general section begun Rev_18:1, entitled,
“The Destruction of Babylon;” Rev_19:1-8 present “the Church’s song of triumph at the
destruction of Babylon; Rev_19:9 sets forth the Bride as the sum of the guests at the marriage
feast. Rev_19:11 begins a general section extending through Rev_22:6, entitled “The End:” the
subdivisions of this section are, (1) Rev_19:11-16, “the triumphal coming forth of the Lord
(personal and visible) and His saints to victory; (2) Rev_19:17-21, the great defeat and destruction
of the beast and false prophet and kings of the earth; (8) Rev_20:1-6, the binding of Satan and the
millennial reign; (4) Rev_20:7-10, the great general judgment; (5) chs. Rev_21:1 to Rev_22:5, the
vision of the new heavens and earth, and the glories of the new Jerusalem. (See also in loc.)
Lord: Rev_19:1-4, the hymn of the heavenly host on the destruction of Babylon. Rev_19:5-10, the
Marriage of the Lamb, i. e. the literal resurrection of departed saints, and their exaltation to the
thrones on which they are to serve Christ throughout their endless existence; (the guests, Rev_
19:9, “are different persons from the raised and glorified Saints who are denoted by the Bride, and
are doubtless the unglorified Saints on Earth”). Rev_19:11-21 describes “a personal and visible

8. advent” of Christ, accompanied by the raised and glorified saints, and the subsequent destruction
of all His civil, ecclesiastical and military enemies who are to be arrayed in organized and open
hostility to him (see Abstracts under following sections).
Glasgow: Rev_19:1-10 show us what transpires among the Saints of God in immediate
connection with Babylon’s fall; they present a vision of the events that are now begun to be
developed in the Church and nation. By the “wife,”Rev_19:7, is to be understood the Church, not
merely invisible, but visible; henceforward, she, as a whole, will be honorable and pure,
acknowledging the sole supremacy of Christ, and altogether Scriptural in her doctrine, discipline
and government; by the ãÜìïò is to be understood the marriage festivities. Rev_19:11-16. The
opening of the heaven took place only once, and at the beginning of the gospel age,—this scene
takes us back to the beginning. In the first seal (Rev_4:2) Christ appears in His sacerdotal
character—here is represented as going forth simultaneously in His office as King; the white horse
in both appearances is identical and symbolizes the body of Christian teachers; the entire vision
represents Him as going on to complete victory and supremacy.—E. R. C.]
[Rev_19:1-8.] Earlier songs of praise may be found Rev_4:8; Rev_5:9; Rev_11:15; Rev_15:3;
Rev_16:5. [“As each of the great events and judgments in this Book is celebrated by its song of
praise in Heaven, so this also; but more solemnly and formally than the others, seeing that this is
the great accomplishment of God’s judgment on the enemy of His Church.” (References as
above.) Alford.—E. R. C.]
Rev_19:1. I heard as a great voice. It is, certainly, the voice of a great people, but it is also that of
a heavenly people, and hence is to be compared with [as] the tumult of voices of an earthly
multitude. This throng is to be symbolically defined in general as the heavenly Church of God,
without further random conjecture concerning those from whom the praise proceeds. Hallelujah.—
With this specific shout of joy, the song begins. It is thus from beginning to end a song of praise.
In Heaven there is no regret for the fall of Babylon. “It is certainly not unintentional that just here,
after the complete judgment upon the enemies of God and of His faithful ones has begun, we find
the express Hallelujah, which does not appear any where else in the Apocalypse” (Footnote: “Nor
is it found in all the rest of the New Testament).” Duest. A four-fold Hallelujah appears in the New
Testament with reference to the fall of Babylon, and is found nowhere else! (for even the
Hallelujah of Rev_19:6 has reference to the fall of Babylon). In the quaternary of the Hallelujah,
Hengstenberg discovers God’s victory over the earth, “whose mark is four,” in opposition to which
Düsterdieck judiciously remarks that it is not a victory over the earth, but one over the Harlot, that
is being celebrated. The salvation.—Comp. Rev_7:10; Rev_12:10.
[Elliott infers from the introduction of the Hebrew Hallelujah that at the time contemplated the
Jews will have been converted. Wordsworth regards the introduction of the word as “proving that
whatever appertained to the devotion and glory of the Ancient People of God is now become the
privilege of the Christian Church.” The idea of Alford is preferable to either, viz.: “The formula
must have passed with the Psalter into the Christian Church, being continually found in the LXX.;
and its use first here may be quite accounted for by the greatness and finality of this triumph.”—E.
R. C.]
8. WILLIAM BURKITT, “Note here, That the first which sing this song of thanksgiving for
Babylon's destruction are glorified saints, called here much people in heaven; and they are said to
sing with a great voice, expressing thereby their united zeal and fervent affection in this duty of
thanksgiving, and they begin their song with an Hebrew word, Alleluia, which is a word of
excitation, and signifies, laud ye in the Lord.
Some think that hereby the Christian church do invite the Jews or Hebrews to join with them in
praising God, and that after Babylon's overthrow Christ shall be solemnly praised, as by the
Gentile so by the Jewish church; the tenor of their song is much the same with that which we had
before, Rev_7:10 to wit,
Salvation, or deliverance from all evils, spiritual and temporal, (particularly from those which the
church suffered under Babylon's tyranny,) and glory, honour, and power, be ascribed unto the

9. Lord our God, and to him alone, who is the author of all good, and hath manifested his great
power in destroying our enemies.
Learn hence, 1. That the church's salvation is entirely from God, and the special effect of his
divine power.
2. That to him, upon that account, all possible honour and glory is due, as having shown himself
his people's God: Salvation, and glory, and honour, and power, be unto the Lord our God.
9. BI. “The Eternal in the universe, and His representative to man
I. A symbolic aspect of the eternal in the universe. He appears here as receiving the highest
worship.
1. The worship was widely extensive. Worship is the vital breath and Inspiration of all holy
intelligences. On the Eternal their eyes are fixed with supreme adoration, and their hearts with
intensest love turned in impressive devotion.
2. The worship was supremely deserved.
(1) He is absolutely true and righteous in Himself.
(2) He is true and righteous in His procedure against the wrong.
3. The worship was intensely enthusiastic. The “Alleluias” seem to wax louder and louder as they
are repeated, until they become as “the voice of many waters, and as the voice of mighty
thunderings.”
II. A symbolic aspect of the Eternal in His representative to man.
1. The loving husband of the true.
(1) Mutual choice.
(2) Mutual sympathy.
(3) A mutual aim.
2. The triumphant conqueror of the wrong.
(1) The instrumentality He employs, and the titles he inherits.
(2) The aspect He wears, and the followers He commands.
(3) The course He pursues, and the greatness of His supremacy.
(4) The war He wages, and the victories He achieves. (D. Thomas, D. D.)
The godly—their work and their praises
I. The characteristic given of the saints.
1. They are a people, the people of God, and grace has made them so.
2. The saints are represented as “much people,” a multitude which no man can number.
(1) They consist of some of all ages of the world.
(2) Some of all nations.
(3) They will be found among some of every sect and party.
(4) The number of the redeemed includes persons of all ranks and conditions in life, and
possessing every variety of talent and disposition; the young and the old, the rich and the poor,
the most renowned monarchs, and the most abject slaves.
II. The work in which the saints is heaven are employed.
1. It was “a great voice” which the apostle heard in heaven, and may be so denominated on three
accounts.
(1) It was exceeding loud, like that which John heard in another vision, as the sound of many
waters, or as when seven thunders utter their voices.
(2) It was a great voice in regard to the subject or occasion of it, for it related to a great salvation
on the one hand, and a great destruction on the other.
(3) It was a great voice in reference to the numbers who joined in it, a uniform and melodious
voice from all that were round about the throne.
2. The great voice of much people in heaven cried “Hallelujah.” This may teach us—
(1) That it becomes the people of God to be joyful: praise is comely for the upright, however
unseemly it may be in the lips of a deceiver.
(2) That our joy must not terminate in ourselves.
(3) That our praises must not terminate in any creature like ourselves.
(4) Our praises must all centre in God, in the excellences of the Divine nature.

10. III. The subject matter of the song of the redeemed.
1. Observe, after the general shout of “hallelujah,” they ascribe “salvation” unto the Lord our God.
2. They ascribe “glory and honour” unto the Lord our God. Glory is the highest degree of honour,
and is more immediately appropriated to the Supreme Being, to whom alone the highest praise is
due, and who will not give His glory to another.
3. The ascription of “power,” as well as honour and glory, makes a part of the song of the
redeemed. Power implies ability or strength, and when predicated of the Supreme Being it
denotes His almightiness and all-sufficiency, by which He is able to do all things.
4. All this glory is ascribed unto the Lord our God, as what properly belongs to Him. Salvation and
glory, and honour and power, are His exclusively, and in the most eminent degree.
Improvement.
1. How dreadful is the sin of ingratitude, especially towards our best and only Benefactor.
2. The exultations of the saints in glory may teach us how unseemly are the idle songs and
profane mirth of carnal men, and how utterly inconsistent everything of this kind is with the
profession of Christianity.
3. The spirit and employment of the redeemed and glorified, may serve as a criterion of true
religion, by which we may judge whether we are made meet to be partakers of the inheritance of
the saints in light.
4. A gracious heart would have all that is glorious ascribed to God, and to Him alone; and not only
the glory of salvation in general, but of his own salvation in particular.
5. Let mourning saints take comfort, from a view of the blessedness of the spirits of just men
made perfect. Those who now hang their harps upon the willows, saying, “How shall we sing the
Lord’s song in a strange land?” shall shortly have their hearts attuned to joy and praise, when like
Judah they return from their captivity. (B. Beddome, M.A.)
Amen; Alleluia.—
Amen; Alleluia
I. We have in these two words (which sum up and condense the whole spirit and tenour of the
adoration of the saints in bliss) a marvellous simplicity of perfected intelligence, blending in one
eternity of love and infinity of thought. It would not be heaven if either of these words were
wanting; it must be heaven where both are felt. For what is Amen? The perfect receiving of every
dispensation from God. And what is Alleluia? The perfect giving back of all praise in every
dispensation to the bosom of God. Amen is the open breast to receive; Alleluia is the full heart to
return the ray: for Amen gathers all, and Alleluia reflects all: Amen sits still and endures; but
Alleluia soars away in praise. The one sets to its seal that God is true; but the other encircles the
confession with a crown of glory: and the passing and repassing of their crossing rays is heaven.
But let us look for a moment at each component part in the whole, which is not to be divided.
1. Amen is nothing else but the ratification of another’s will. Thus Christ, being the ratification, in
the counsels of the adorable Trinity, of His Father’s will, and perfectly performing it, is called the
true “Amen.” The promises of our redemption in God are said to be “Yea and Amen.” God Himself
is called in Isaiah the “God of Truth,” or (in the original) the “God of Amen.” Thus man’s truth
comes from God’s truth. They who desire to say a full Amen in prayer, must thereby understand
that they not only ask or appropriate to themselves all that the mouth of the interceding priest or of
the petitioner desires; but far more than this; that there may be on all points agreement between
their mind and the mind of God; that whether the prayer be granted or denied, they may equally
subscribe with the heart, and say “Amen,” and desire that all the mind of God, expressed or
unexpressed, may be fulfilled in them. This is indeed to say “Amen.” And who can estimate the
peace of a mind thus at one with God, which should never turn over a leaf of time before
subscribing an Amen to the last? Would you gain such a mind? You must recognise the ever-
present care of God. You must seek to acquaint yourself with Him whom you seek to obey. You
must not only connect the event with God, and God with love; but you must connect God and all
events in one great scheme, of which you see only the outline: you must look on to the grand
result of all this complicated work: you must live much in the distant future; and there—not in this
preparatory scene, but in that grand development—must learn to ponder reverently on the being,
the character, the design of God, till you are able to bring back with you to this lower world your
firm Amen.
2. Now consider the word “Alleluia.” It is one which, in the letter, is found only in this chapter,

11. where it is several times repeated as the native language of heaven. But that it is known too upon
earth, David shows: for in all those Psalms which begin “Praise the Lord,” the word is “Alleluia”;
yet, doubtless, we shall pronounce it as a foreign word, till we have learnt the accents of our
home. Still, even upon earth, we can associate and connect it with our nearest approaches to the
future bliss. It is when no cloud comes in between to obscure the light of God’s countenance; it is
when we read Him in His full and overflowing mercy; it is when we kneel in lowly adoration at the
altar, and the Lord whom we seek comes to His temple; it is when we most feel, as then, “This
God is our God for ever and ever,” that Alleluia, unprompted and untaught, is wont to flow. Had we
to define Alleluia as it regards God, we should say it is admiration of God, affection to Him, joy in
Him. Had we to define it as regards man, we should call it a present bliss, the earnest of a bliss
future, and deeper still.
II. It is not needful to consider whether of the two is the sweeter sound, the Amen or the Alleluia.
Let us not so love the one as to forget the other. Sometimes the thought of past mercies will give
us preparation of heart, and the Amen will grow up out of the Alleluia. Sometimes trial itself will
lead us into the experience of such deep and blessed comfort, that our Amen will pass gradually
from acquiescence into Eucharist. The more we join the two, the deeper our portion of the Spirit of
Christ, the nearer our approach to the worship of redeemed souls. (J. S. Bartlett, M. A.)
Praise our God, all ye His servants.—
Praise to God from all saints
Consider what God is; how infinitely above the highest angels; the only Fountain of goodness and
life and immortality, and whatsoever is blessed and glorious either in heaven or in earth. Consider
again what we are—mortal, sinful, unworthy creatures. Does it not almost seem as if we might
well be afraid to praise Him? But Almighty God, by His infinite condescension in Holy Scripture,
encourages us not to keep silence. He declares Himself ready to accept our praise and
thanksgiving as a sacrifice of a freewill offering. Here in the text we find His approbation yielded,
in a very remarkable manner, to the duty and blessing of praising Him, as it has been understood
and practised from the beginning by all saints. “A voice came out of the throne, saying, Praise our
God, all ye His servants, and ye that fear Him, both small and great.” What voice was that? It was
the voice of God, for it came out of the throne; out of the unapproachable glory, where none but
God was. It was the voice of the Lamb of God, of Him who is set down in glory on His Father’s
right hand, having been slain, and redeemed us to God by His blood. We know it is His voice from
the manner in which He speaks: “Praise our God, all ye His servants”; not your God only, but our
God. “I ascend,” He said, “unto My Father and your Father, and unto My God and your God.” In
like manner, here at the very end of the New Testament, He speaks from His everlasting throne to
the whole Church, now represented as triumphing over her enemies, and makes Himself one, in
the work of praising God, with all God’s servants, and all who fear Him, of all sorts and degrees,
“both small and great.” “Praise our God, all ye His servants,” says that gracious but awful voice.
His servants only are privileged to praise Him; that is, as we should call them, His slaves; those
who have given themselves up to Him entirely; who try to have no will but His; who give up what
else would please them best when they understand it to be displeasing to Him, and take joyfully
affliction, labour, self-denial, when He lays it upon them, and would prepare them thereby for His
heavenly kingdom. Nor let any one Christian draw back in indolence or timidity, as if he, for one,
had no part in this merciful invitation of our Saviour. Observe with what encouraging words He
concludes it: “Praise our God all ye His servants, and ye that fear Him, both small and great.”
Fearing God is the great thing; and they who have that in their hearts, how unequal soever in
other respects, may come here with all saints and unite in praising Him. In this place, if nowhere
else, all ranks and degrees are equal. (Plain Sermons by Contributors to the Tracts for the
Times.)
The voice of a great multitude.
Common prayer
I wish to speak to you about our Church services. I wish to ask you to help me in making them
different from what they now are. There is a coldness and a lifelessness about our services which
to my mind is very painful. When we meet together in God’s house we come especially to pray.
And if we come to pray, we come to present ourselves before God. The very idea of prayer and of

12. all worship implies at once that we are entering into God’s presence.
1. Now, first, if God is in the midst of us the thought will teach us reverence.
2. And one word about inattention and wandering thoughts before I go on. It is a great grief to
many a worshipper, and it comes even to the best. But you are not without a remedy. Besides
your prayers for grace to resist these wanderings of eye and thought, I believe the best help will
be to use the Prayer-book more, and to keep the eye more fixed on the page. You are less likely
to think of other things when you are following the words.
3. But there is another help, which perhaps is more effectual still, that you should take your proper
part in the services of the Church. And it is especially of this, the responding aloud, the joining in
the common worship of Almighty God, that I wish to speak. In the early days of the Church we
read of the worshippers joining so heartily in the prayers that their responses, we are told,
sounded like thunder, or like the roar of waters. And still, in our own day, when our missionaries
come back to England, they almost invariably speak with pain of the coldness of our English
worship. Among their own people, among the converts whom they have gathered round them,
there is an intelligent taking part in the services; all responding where the responses are to be
made, and all repeating the “Amen” at the end of the prayers. It is to our great loss that we fail in
this. It is a mighty power, that power of sympathy. It helps to keep up our own flagging attention it
helps to increase our own devotions to find that others are praying at our side, following the
words, and joining in the service. It moves and quickens the heart to feel that your voice is
blending with the voice of others, that your petitions are going up, not singly, but united with other
prayers, to the throne of grace. And surely in that stronger enthusiasm there was a sense of God’s
presence: a real honest belief that He was near to bless, because His blessing was really desired.
The real dignity and power of the service of our Church will not be understood till you have learned
its congregational character, till you have come to understand how grand is the effect of a great
multitude of voices uniting in praise together, or together imploring God’s pardon and grace; each
encouraging the other, and so each contributing to the noble tribute of worship, which ascends
like sweet incense before God’s throne from a Christian congregation met together in His name.
And in this way, also, you will be approaching negater to the service of the redeemed in heaven.
We read in the Revelation of St. John of the great company of all nations and kindreds, and
people and tongues, standing around the throne. And out of the throne there came forth a voice,
calling all that mighty host to praise their God. And we are to do our part in fulfilling the vision of
the apostle, when he heard “every creature which is in heaven and on the earth,” etc. (Canon
Nevill.)
Alleluia: for the Lord God omnipotent reigneth.—
The hymn of the reign of God
This hymn is sung after the destruction of Babylon. They sang with no diffident breast. It was a
great voice breaking forth into syllables distinct and strong. They sang of the reign of God. At last
the yearned-for result has been attained. “The Lord God Omnipotent reigneth.”
I. It is the true interpretation of worldliness. The name of the world is applied in Scripture to two
facts—one is transience, the other is godlessness. Because it is passing away we are warned
against loving the world: but we are told how transience may degenerate, and the feeling of
insecurity infect the whole character, because “if any man love the world, the love of the Father is
not in him.” This is a natural sequence; for the affection towards the trivial and passing destroys
affection towards the great and abiding. It is a contradiction of our nature too; and any such
contradiction, any continued violation of a natural law in the moral world, means weakness and
disease. What else cored come to that great world-city of Babylon? Her delicious living and
extravagance, her selfishness and impurity, could find in all the universe but one goal. Nor can it
be otherwise. For nations, for cities, and for men, there is the one law unchangeable and
irrevocable. The worldly mind, the fleshly, sensuous mind, is decay and death. Selfishness can
only destroy self; luxury but ruin comfort, and passion but annihilate pleasure.
II. It teaches us that faith and holiness are never alone. It was as the voice of a great multitude—a
voice of thunder—a voice of many waters. The young Christian thinks he stands sometimes
absolutely by himself. In the counting-house, the school, the shop, he finds none to stand with
him. There is not a voice to utter anything in harmony with what his heart most dearly loves. All
have gone after their Baal, and the danger is that he rolls himself within his own loneliness, and
shrinking back becomes morbid and unhappy. But all the while others, under perhaps the colour

13. of some worldly cant, are longing as he has longed. The same thoughts have filled their minds;
the same fears have held their hearts. Had any of them the courage to speak out his own
thoughts, had the voice been strong and his heart brave, he would instantly have won companions
and friends.
III. It shows us the nature of true progress. The first step therein is the marriage of the Lamb. (W.
M. Johnston, M. A.)
The reign of the Lord a source of consolation
I. He reigneth through the exercise of His providence. When we speak of the providence of God,
we speak of the exercise of His perfections, of His power and wisdom and goodness, co-
operating for the direction of the universe. We say that He is everywhere present, and
superintends whatever happens here below; that all things are the result, not of unmeaning
chance or relentless fate, but of the purpose and pleasure of God. We say that all dispensations,
whether great or small, prosperous or adverse, are entirely to be explained on the supposition of
the present as an arrangement of things of which we are enjoined to confide in the equity of the
end, though neither our diligence nor sagacity can always discover the fairness of the means. We
say theft He exercises a moral government over His rational creation; that angels and archangels
fulfil His pleasure; that the spirits of darkness are under His control, and that we ourselves arc, in
an especial manner, the subjects of His administration; that by Him our very thoughts are
observed; the circumstances of our condition arranged, and watched, as it were, with the vigilance
of individual attention. We say, in short, that the world, instead of being a kingdom deprived of its
head, abandoned to be the victim of the lawless passions of its inhabitants, and to suffer all the
vicissitudes of degradation and advancement, is under the direction of Him to whom not merely its
interests are known, but by whom they are also secured. It is interesting to trace the workings of a
pious character that has taken much of its form, and that is advancing towards its maturity, under
the strong operation of this consolatory truth. Even in the ordinary course of events, when others
see things going on only as they did since the beginning of the world, he discerns an Intelligent
Reality, silently, but successfully, supporting an infinite charge of dependent beings, and not the
less everywhere present, hidden though His glory be beneath the curtains of the material world.
Amid the uncertainty of surrounding events, amid the fluctuation of his hopes and fears, he feels
that he need not be afraid; for this Providence, as the Providence of One incomprehensibly
excellent in all perfection, has in it every quality which can recommend and endear it—every
quality which can brighten even the darkest appearances—everything which tends not only to
secure the submission, but also to engage the affections of the heart. He can look upon the
present and enjoy the plenitude of the passing moment, because he knows by whom every
moment, and all the events of every moment, are dealt out to him; and upon the faith which he
reposes on this Providence is he willing to make the great experiment of futurity—ready to go
wherever He will transmit him, satisfied that everywhere, in height and depth, in time and eternity,
He will be his portion for ever.
II. He reigneth through the mediation of His son. In appointing the Son to act as mediator between
Himself and us, God did ordain certain offices for Him to execute and certain characters for Him
to assume ere the purposes of His mediation could be accomplished. He commissioned Him as a
teacher to instruct us in the knowledge, and to reveal to us the will of God—to republish that law of
nature which the fall had obscured—to dispel those apprehensions of futurity which our ignorance
and guilt had engendered. He gave Him up as a sacrifice to make atonement for our guilt as well
as to dispel our ignorance. He has established Him as a lawgiver to subdue our stubborn wills,
and to bring them into His holy captivity; to make them obedient in word and deed; to fashion our
lives after the rules He lays down; and to mould our hearts to the sway which it is given Him to
exercise. He has revealed Him as an advocate, as our ever successful intercessor within the veil,
pleading for the pardon of our sins, for the supply of our wants, for the strengthening of our faith.
And, finally, He has exhibited Him as a model for us to admire, a character for us to resemble, a
pattern which we are called upon industriously to copy, that upon the table of our hearts we may
inscribe those graces and those affections and those virtues which animated and which
distinguished His; and that, striving to walk even as He did walk, we may, by the zeal with which
we seek to imitate Him, and the prayers we put forth that we may imitate Him with success,
endeavour to be in all our conversation and in all our practice the images and the representatives
of what He was during all the days of His earthly manifestation. And from this view of the

14. mediation of Jesus Christ, slight and superficial though it be, it must be evident that the
government which the Divine Being doth maintain by means of it, is a government which is
adapted to all the varieties of its subjects. What are all the means of grace which we receive—
what are they but just so many ways in which this government takes effect? What is the removal
of our ignorance—what is the forgiveness of our sins—what is the subjection of our rebellious
wills, and the improvement of our own characters in excellence and perfection—what are those
spiritual changes when they are effected and brought about upon us, but each a separate field in
which its influence has been displayed?
III. He reigneth through the means of grace and the ordinances of His appointment. It is true,
indeed, that God might reveal all the essential truths of the gospel by a direct and immediate
process to any man—that inward devotion might be excited and expressed without the agency of
outward acts—that did it but seem good in His sight He could produce the change which is
necessary to be produced upon our hearts and affections without the intervention of means. But
though this might be the case, and sometimes is the case, we have no warrant for expecting that
it ever will be the case. Such a mode o: procedure forms no part of His ordinary providence. We
have no ground for anticipating that His saving impressions will descend upon us, except in the
use and through the channels of the appointed means of grace. Now if we reflect on the object
which those ordinances have directly in view, on the preparation which is necessary for their right
observance, and upon that spiritual good which they actually do produce, in respect both of the
instruction they communicate and the impression which they make in the case of all who sincerely
observe them, we may have some conception of that reign or influence which, through these
means, the Almighty doth exercise.
IV. He reigneth through the agency of affliction. (John Paul.)
Divine Providence
I. The wide extent of Jehovah’s government.
1. With respect to holy and happy angels in heaven.
2. Over the powers of darkness—. restraining their malignity, bounding their furious rage, and
turning all their stratagems into artillery against themselves.
3. Over the children of men on earth.
II. The essential properties of His providential administration towards mankind in general, and to
His own renewed adopted children in particular. The word “providence” suggests two ideas
intimately connected together, namely, preservation and government.
1. In His dispensations our God acts as an independent sovereign, carrying into certain
accomplishment the purposes He has formed, and fulfilling them in His own way and at His own
time.
2. Another property of the Divine administration is its perfect rectitude and purity: “The Lord is
righteous in all His ways, and holy in all His works.”
3. The dispensations of Providence in this world are all subservient to the enlargement of the
glorious Redeemer’s kingdom in the world.
Lessons:
1. Doth the Lord God Omnipotent reign? and are you the subjects of His providential kingdom?
Then be it your care to think, and speak, and act, as becomes His creatures; as the dependent
pensioners on His bounty, and as the dutiful subjects of His administration.
2. While praising the Lord God omnipotent for all the comforts of life you hitherto have enjoyed,
entrust also to Him all your future interests; for He justly claims the right of imparting mercies in
His own time and manner.
3. Is there a kingdom of grace on earth, as well as a kingdom of providence? Then be it your
highest concern to know if you are the real subjects of this spiritual kingdom. (A. Bonar.)
The marriage of the Lamb is come.—
The marriage of the Lamb
I. The antecedents of this marriage. What will happen before the public marriage is celebrated?
1. One great event will be the destruction of the harlot church. Everything which sets up itself in
opposition to the sacrifice of Christ is to be hurled down, and made to sink like a millstone in the
flood.

15. 2. Furthermore, in the immediate connection, we note that before the marriage of the Lamb there
was a peculiar voice. Read the fifth verse: “And a voice came.” Where from? “A voice came out of
the throne.” The Mediator, God-and-man in one person, was on the throne as a Lamb, and He
announced the day of His own marriage. Who should do it but He?
3. The voice from the throne is a very remarkable one; for it shows how near akin the exalted
Christ is to His people. He saith to all the redeemed, “Praise our God, all ye His servants.” In that
glory He still owns His dear relationship, and in the midst of the Church He singeth praise unto
God (Heb_2:11-12).
4. Next notice the response to this voice; for this also precedes the marriage. No sooner did that
one august voice summon them to praise, than immediately “I heard as it were the voice of a
great multitude.” He heard the mingled sound as of an innumerable host all joining in the song; for
the redeemed of the Lord are not a few.
5. Observe that this tremendous volume of sound will be full of rejoicing and of devout homage.
“Let us be glad and rejoice,” etc.
II. The marriage itself.
1. The marriage of the Lamb is the result of the eternal gift of the Father. Our Lord says, “Thine
they were, and Thou gavest them Me.”
2. Next: this is the completion of the betrothal which took place with each of them in time. I shall
not attempt elaborate distinctions; but as far as you and I were concerned, the Lord Jesus
betrothed each one of us to Himself in righteousness, when first we believed on Him. Then He
took us to be His, and gave Himself to be ours, so that we could sing, “My beloved is mine, and I
am His.” This was the essence of the marriage.
3. The marriage day indicates the perfecting of the body of the Church. The Church is not
perfected as yet. We read of that part of it which is in heaven, that “they without us should not be
made perfect.”
4. I cannot tell you all it means, but certainly this marriage signifies that all who have believed in
Him shall then enter into a bliss which shall never end; a bliss which no fear approacheth, or
doubt becloudeth.
III. The character under which the bridegroom appears is that of the lamb. “The marriage of the
Lamb is come.”
1. It must be so, because our Saviour was the Lamb in the eternal covenant; when this whole
matter was planned, arranged, and settled by the foresight and decree of eternity.
2. It was next as the Lamb that He loved us and proved His love. He did not give us words of love
merely when He came from heaven to earth; but He proceeded to deeds of truest affection. The
supreme proof of His love was that He was led as a lamb to the slaughter.
3. Love in marriage must be on both sides, and it is as the Lamb that we first came to love Him. I
had no love to Christ, how could I have, till I saw His wounds and blood? This is the great heart-
winning doctrine. Christ loves us as the Lamb, and we love Him as the Lamb.
4. Further, marriage is the most perfect union. Surely, it is as the Lamb that Jesus is most closely
joined to His people. Our Lord came very close to us when He took our nature, for thus He
became bone of our bone, and flesh of our flesh.
5. We never feel so one with Jesus as when we see Him as the Lamb.
IV. The preparedness of the bride: “His wife hath made herself ready.” Up till now the Church has
always been spoken of as His bride, now she is “His wife”—that is a deeper, dearer, more-
matured word than “bride”: “His wife hath made herself ready.” The Church has now come to the
fulness of her joy, and has taken possession of her status and dower as “His wife.” What does it
mean—“hath made herself ready”?
1. It signifies, first, that she willingly and of her own accord comes to her Lord, to be His, and to be
with Him for ever. This she does with all her heart: “she hath made herself ready.” She does not
enter into this engagement with reluctance.
2. Does it not mean that she has put away from herself all evil, and all connection with the
corruptions of the harlot church has been destroyed? She has struggled against error, she has
fought against infidelity, and both have been put down by her holy watchfulness and earnest
testimony; and so she is ready for her Lord.
3. Does it not also mean that in the great day of the consummation the Church will be one? Alas,
for the divisions among us!
4. Notice what the preparation was. It is described in the eighth verse: “To her was granted.” I will
go no further. Whatever preparation it was that she made, in whatever apparel she was arrayed, it

16. was granted to her. When we shall be united to Jesus, the ever blessed Lamb, in endless
wedlock, all our fitness to be there will be ours by free grant. Look at the apparel of the wife, “To
her was granted that she should be arrayed in fine linen, clean and white.” How simple her
raiment! Only fine linen, clean and white! The more simple our worship, the better. (C. H.
Spurgeon.)
The bride of Christ
I. The church’s final blessedness is found in an indissoluble union with Christ.
II. For this the church is prepared by sanctity and fidelity.
III. The ultimate blessedness of the saints is the occasion of joy to all. “Blessed are they that are
bidden to the marriage supper of the Lamb.” (R. Green.).
The righteousness of saints.—
Saintly ideals
A very slight acquaintance with the lives of those who may most truly be called saints will satisfy
us that they are not all cast in one mould. On the contrary, they are characterised by an almost
infinite variety, diversity, and even contrariety of form. But beneath all this contrariety, diversity,
and variety, there may be traced a fundamental unity, a substantial identity. Features and form are
endlessly different; the spirit is one. I do not speak now of the mere surroundings and outward
circumstances of a life. Riches and poverty, solitude and society, sickness and health, all may be
said to come alike to it; inasmuch as it is independent of all, and can turn all to good account. We
may represent human life, the life of each one of us, to ourselves, as a series of concentric
circles, circle within circle, all having the same centre, and that centre being the “I,” the soul, the
spirit, the will, the very substance of our human personality, call it by what name we will. What we
describe as the “circumstances” of our lives will be represented by the outermost of these
concentric circles. But we may pass inwards from one to another on our way to the centre of all,
and still find endless variety and diversity, and yet the saintly life still. Thus we will take what is
certainly much nearer to the centre than the circle already described, which was that of outward
circumstance and surrounding. We will take the circle of ritual and worship, which, you will all
agree, touches the soul much more nearly than the outward form or fashion of our lives does or
can do. Let our thoughts range back over the history of this our own beloved place of worship.
What changes and varieties of ritual has it not witnessed in the course of the many centuries that
have elapsed between its first conversion from a pagan temple into a Christian Church, and the
present moment! Each generation in turn has worshipped here after its own fashion, now with
Roman splendour, and now with Puritan simplicity. Better the coldest, barest, ugliest ritual, with
spiritual edification, than the costliest and most beautiful and most ornate, without. We pass yet
again within—nearer and nearest to the innermost circle and centre of all. We take the circle of
religious opinion, of doctrine and dogma; which is indeed the very vesture of the soul. For our
intellectual beliefs, our modes of thought upon religious questions—what are they but the
garment, as it were, and most immediate environment of the soul; an environment, which acts
upon the soul, and upon which the soul reacts, at once moulding and moulded? The saintly life,
therefore, cannot but be deeply affected by this intellectual environment; and, according to the
nature of that environment, accordingly, to a great extent, will that life be conceived of and lived.
Yet, even in this nearest circle of all, it is astonishing to note the amount of possible variety and
diversity that is consistent with that fundamental unity and substantial identity of which we have
still to speak. To stereotype thought is to kill it; to stereotype religious thought is to destroy its
fructifying, generating, or regenerating power. The word of God, if it is to be spoken with power,
must be spoken under the influences, and according to the intellectual, as well as the moral and
spiritual, necessities of the day in which it is spoken. To borrow our modes of thought and speech
from the repertory of a past generation however excellent, or from teachers however devout and
learned in their day, is to be, at the best, but as a scribe half instructed unto the kingdom of God.
For our Saviour said: “Every scribe which is instructed unto the kingdom of heaven is like unto a
man that is an householder, which bringeth forth out of his treasure things new and old.” We pass
through all these circles, which, even to the last, are still external, to that innermost circle which is
the centre of all. What is that inner fundamental unity, that substantial identity, of which we are in
search, and which constitutes the veritable communion of saints; the true, everlasting bond of
fellowship between God’s elect, past, present, and to come, here and hereafter? The answer is
not far to seek: but an example will be better than any definition. “I see nothing else in the world

17. that can yield any satisfaction besides living to God, pleasing Him, and doing His whole will”: such
is the dying confession of Brainerd. “Wish always, and pray, that the will of God may be wholly
fulfilled in thee”: so writes the devout a Kempis. And we might multiply such statements from the
lips and pens of the saints of one generation after another, almost without number—whatever
their intellectual creed, and what men call their “Denomination.” But why spend time on the
testimony of those, who are, after all, but the satellites of the Sun of Righteousness? Listen to the
language of Him, who is the King of Saints, the faithful and true Witness: “My meat is to do the will
of Him that sent Me, and to finish His work.” “Whosoever shall do the will of My Father which is in
heaven, the same is My brother, and sister, and mother.” Saints we already are—we all of us
are—in name, by title and profession, according to the Scripture meaning of the word “saints,” that
is, persons consecrated or dedicated to God. Saints we are by title; but woe to us, if we rest
content with being mere titular saints! To the outward consecration must be added the inward
sanctification, which converts the name into a reality; the righteousness of saints—the saintly life.
We see now very clearly in what that life or righteousness consists; that it consists, above
everything else, in devotion to the will of God, in the reconciliation of our wills to His holy and
blessed Will, alike in action and in suffering, in joy and in sorrow. Here is the root of the matter.
And this root has such marvellous virtue in it, that it will grove and flourish and bear fruit in any soil
of circumstance, of ritual, of religious opinion. But if it is to do this it must be cultivated with all
diligence, by watching, by striving, by praying—by incessant struggles against the snares and
temptations and enticements of the world, the flesh, and the devil—by repeated efforts after self-
mastery and self-renunciation—in a word, by earnest imitation of Christ in the power of the Spirit
of Christ. (Canon D. J. Vaughan.)
10. RIGGS, “Rev. 19:1-10
After these things John hears a great voice of many people in heaven saying, (1) "Alleluia." The
word "Alleluia" (praise ye Jehovah) is found four times in this chapter (vss. 1,3,4,6)--the only
passage in the New Testament where it is mentioned. (2) "Salvation, and glory, and honour, and
power unto the Lord our God." (Compare 12:10). He alone is due all honor and praise because He
saves His own and brings the wicked persecutors to destruction. (3) "For (or "because" the reason
for their praise) true and righteous are his judgments" (see Psalm 89:14; 97:2; they are genuine
and just) and (4) "For (second reason) he hath judged the great whore, which did corrupt the earth
with her fornication." She corrupted the earth (brought moral decay upon the whole earth) by her
deceptions and enticements. (5) "And (third reason) hath avenged the blood of his servants at her
hand." The prayer of the souls under the altar has now been answered and their blood has been
avenged--the theme and purpose of the book (2:13; 6:9-11; 7:13-14; 12:11; 16:6-7; 17:6; 18:24;
19:2; 20:4). (Compare Deut. 32:43). Her destruction is complete and final--the same punishment
all the wicked receive (vs. 3; 14:11; 19:20).
Verse 4 is the last mention of the twenty-four elders and the four living creatures (see 4:4-10; 5:5-
8,11,14; 6:1-7; 7:11,13; 14:3; 15:7). The "throne" (vs. 5) is mentioned 38 times in Revelation and
keeps before us the presence of God. Concerning the expression, "Praise our God, all ye his
servants and ye that fear him, both small and great," see Psalm 134:1; 135:1. This is one of the
many verses in the Bible which shows that men should fear God (see also Eccl. 12:13; Luke 1:50;
12:4-5; Acts 10:34-35; Col. 3:22; 1 Pet. 2:17). John heard as it were the voice of a great multitude
(all the saved sing in unison) and as many waters (a great forceful sound such as a mighty
waterfall) and as the voice of mighty thunderings (a great loud forceful sound) say, "Alleluia: for
the Lord God omnipotent reigneth." The word "omnipotent" means "almighty, all powerful" and
occurs only here in the KJV, but the same word in the original Greek manuscripts occurs in 2 Cor.
6:18 and in eight other verses in Revelation (1:8; 4:8; 11:17; 15:3; 16:7,14; 19:15; 21:22) where it
is translated, "Almighty."
The marriage of the Lamb represents the church receiving heaven. The faithful of the church will
make up the heavenly city, the bride, or the Lamb's wife (21:2, 9-10). The church's relationship to
Christ now is that of a wife but in the same way Mary was betrothed to Joseph before they came
together (Matt. 1:18). Paul said, "...I have espoused you to one husband, that I may present you
as a chaste virgin to Christ." (2 Cor. 11:2). Thus, the responsibility of the church now is to make
herself ready. The faithful saints in John's day had thus prepared themselves. In sharp contrast to
the attire of the harlot (gaudy, luxurious apparel of the world, intending to seduce by worldly
splendor), the wife of the Lamb was to array herself in fine linen, clean and white ("bright and
pure" ASV) which is the righteousness ("righteous acts" ASV) of the saints. Those who are called

18. to the marriage supper (vs. 9) are the ones who accept the call of the gospel (Luke 14:15-24;
Matt. 22:1-4, 9-10). Those who reject the gospel will never taste of that supper (Luke 14:24; Matt.
22:5-8) and those without a wedding garment (who did not make themselves ready by righteous
acts) will be rejected (Matt. 22:11-14).
Evidently John became so overwhelmed by the great voices and visions that he loses control and
falls down to worship the angel that signified those things to him and told him to write them (see
also 22:8-9). However, the angel (assuming it was an angel in vs. 10; we are not told here, but we
are in 22:8) said to John "See thou do it not: I am thy fellow servant, and of thy brethren that have
the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy." He
should not worship him because (1) He is a fellow servant (Heb. 1:13-14); (2) God is the one to be
worshiped (Matt. 4:10); (3) The whole spirit (life-principle) and design of prophecy is to give the
witness and testimony of Jesus. In other words, it was to glorify Him and His work (John 16:14),
not angels (Heb. 1:4) or anyone else. DAVID RIGGS
2 for true and just are his judgments.
He has condemned the great prostitute
who corrupted the earth by her adulteries.
He has avenged on her the blood of his servants.”
1.BARNES, “For true and righteous are his judgments - That is, the calamities that come upon the
power here referred to are deserved.
For he hath judged the great whore - The power represented by the harlot. See the notes on Rev_
17:1.
Which did corrupt the earth with her fornication - See the notes on Rev_14:8; Rev_17:2, Rev_
17:4-5; Rev_18:3. Compare the notes on Rev_9:21.
And hath avenged the blood of his servants - See the notes on Rev_18:20, Rev_18:24.
At her hand - Shed by her hand,
2. CLARKE, “For true and righteous - His judgments displayed in supporting his followers, and
punishing his enemies, are true - according to his predictions; and righteous, being all according
to infinite justice and equity.
3. GILL, “For true and righteous are his judgments,.... As in See Gill on Rev_15:3; see Gill on
Rev_16:7, this is to be understood of God's judgments in general, and is a reason of the
attribution of praise and glory to him; which may be said to be true, because, being threatened,
are now fulfilled; and to be "righteous", because according to the demerit of sin; and particularly
God's judgments on antichrist are intended:
for he hath judged the great whore; Jezebel, Babylon, the Romish antichrist, before spoken of,
Rev_17:1 not only by passing a sentence of condemnation on her, but by executing it, putting it
into the hearts of the kings to hate and burn her, and utterly destroy her; and which is judging
right, since it follows:
which did corrupt the earth with her fornication; drew the kings and inhabitants of the Roman
empire into wicked and idolatrous practices, and so corrupted and destroyed them in soul, body,

19. and estate; See Gill on Rev_11:18 for this vision is contemporary with the seventh trumpet:
and hath avenged the blood of his servants at her hand; shed by her, Rev_18:20 and this being
done in righteous judgment, is matter of joy and praise to the saints.
4. HENRY, “The matter of their thanksgiving: they praise him for the truth of his word, and the
righteousness of his providential conduct, especially in this great event - the ruin of Babylon, which
had been a mother, nurse, and nest of idolatry, lewdness, and cruelty (Rev_19:2), for which signal
example of divine justice they ascribe salvation, and glory, and honour, and power, unto our God.
3. The effect of these their praises: when the angels and saints cried Alleluia, her fire burned more
fiercely and her smoke ascended for ever and ever, Rev_19:3. The surest way to have our
deliverances continued and completed is to give God the glory of what he has done for us.
Praising God for what we have is praying in the most effectual manner for what is yet further to be
done for us; the praises of the saints blow up the fire of God's wrath against the common enemy.
4. The blessed harmony between the angels and the saints in this triumphant song, Rev_19:4.
The churches and their ministers take the melodious sound from the angels, and repeat it; falling
down, and worshipping God, they cry, Amen, Alleluia.
4B. BARCLAY, "THE TE DEUM OF THE ANGELS
Rev. 19:1-2
After these things I heard what sounded like a great voice of a vast multitude in heaven. "Hallelujah!" they
were saying. "Salvation and glory and power belong to our God, because his judgments are true and just,
for he judged the great harlot who corrupted the earth with her fornication, and has avenged upon her the
blood of his servants."
In the description of the total destruction of Babylon, come the words: "Rejoice over her, O heaven, O
saints and apostles and prophets, for God has given judgment for you against her!" (Rev. 18:20). Here now
is the rejoicing which was called for.
It begins with the shout of a vast multitude in heaven. We have already come upon two vast multitudes in
heaven, the martyrs in Rev. 7:9 and the angels in Rev. 5:11. Here is most likely the multitude of the angels,
first in the Te Deum of praise.
This shout of rejoicing begins with Hallelujah. Hallelujah is a very common word in religious vocabulary
but the only time it actually appears in Scripture is on the four occasions in this chapter. Like Hosanna
(HSN3467 + HSN4994 and GSN5614) it is one of the few Hebrew words which have established
themselves in ordinary religious language. It probably came to be so well known to even the simplest
member of the Church through its special use as a response of praise in the Easter worship.
Hallelujah literally means "Praise God". It is derived from halal (HSN1984), which means to praise, and
Jah (HSN3050), which is the name of God. Although Hallelujah appears only here in the Bible, it occurs in
a translated form frequently. It is actually the first phrase in Ps.106; Ps.111-113; Ps.117; Ps.135; Ps.146-
150. The series of Psalms from Ps.113-118 were called the Hallel (compare HSN1984), the Praise God, and
were part of the essential education of every Jewish lad. Where Hallelujah occurs in the Old Testament it is
translated by Praise God, but here in this chapter the original Hebrew form, transliterated into Greek, is
retained.
God is praised because salvation, glory, and power belong to him. Each of these three great attributes of
God should awaken its own response in the heart of man. The salvation of God should awaken the gratitude
of man; the glory of God should awaken the reverence of man; the power of God is always exercised in the
love of God and should, therefore, awaken the trust of man. Gratitude, reverence, trust--these are the
constituent elements of real praise.
God is praised because he has exercised his just and true judgment on the great harlot. Judgment is the

20. inescapable consequence of sin. T. S. Kepler comments: "The moral law can no more be broken than the
law of gravity; it can only be illustrated." It is said that the judgments of God are true and just. God alone is
perfect in judgment for three reasons. First, he alone can see the inmost thoughts and desires of any man.
Second, he alone has that purity which can judge without prejudice. Third, he alone has the wisdom to find
the right judgment and the power to apply it.
The great harlot is judged because she corrupted the world. The worst of all sins is to teach others to sin.
All forbidden things we've sought, All the mischief we have wrought, All the sin to others taught, Forgive,
O Lord, for Jesus' sake.
There is one other reason for the rejoicing. The judgment on Rome is the guarantee that God never in the
end abandons his own.
5. JAMISON, “which did corrupt the earth — Greek, “used to corrupt” continually. “Instead of
opposing and lessening, she promoted the sinful life and decay of the world by her own
earthliness, allowing the salt to lose its savor” [Auberlen].
avenged — Greek, “exacted in retribution.” A particular application of the principle (Gen_9:5).
blood of his servants — literally shed by the Old Testament adulterous Church, and by the New
Testament apostate Church; also virtually, though not literally, by all who, though called
Christians, hate their brother, or love not the brethren of Christ, but shrink from the reproach of the
cross, and show unkindness towards those who bear it.
5B. NOTES, “for true and just are his judgments. He has condemned the great prostitute who
corrupted the earth by her adulteries. He has avenged on her the blood of his servants."
Barclay, "The great harlot is judged because whe corrupted the world. The worst of all sins is to
teach others to sin, or to make it easier for others to sin."
It is the reality of evil that makes so many doubt God's love, but in this chapter we see the final
overthrow of evil. God is anti-evil and will one day judge it all and end it all.
6. LANGE, “Rev_19:2. For true.—The reason assigned becomes more efficient and solemn when
both ?ôé ’s are coördinated, in accordance with De Wette and others (see Rev_18:23; Rev_
11:18)
6B. COFFMAN, "for true and righteous are his judgments; for he hath judged the great harlot; her
that corrupted the earth with her fornication, and he hath avenged the blood of his servants at her
hand.
True and righteous are his judgments ... It is appropriate for Christians to be reminded that the
terrible judgments upon nations, cities, and individuals who spurn his mercies are "righteous." The
holy and righteous God cannot, nor will he, accommodate to human wickedness. "The moral law
can no more be broken than the law of gravity; it can only be illustrated."[4] "There is nothing
flabby or colorless about these anthems; the ring with stern joy at the judgment executed upon
Babylon."[5] It is plain that the first part of this praise passage still has in view the destruction of
the harlot related in the previous chapter. See next verse.
For he hath judged the great harlot ... The ultimate overthrow of all evil will take place at the final
judgment, an event here viewed as in the past, the rejoicing throng being depicted in the vision as
looking back upon it. This harmonizes with the understanding of the last paragraph of chapter 18
as a prophecy of the final judgment.
[4] T. S. Kepler as quoted by Barclay, Ibid.
[5] Albertus Pieters, Studies in the Revelation of St. John (Grand Rapids, Michigan: Wm. B.
Eerdmans Publishing Company, 1954), p. 262.

21. 7. PULPIT, “For true and righteous are his judgments. This reason for the worship of Rev_19:1 is
similar to that in Rev_16:7 and Rev_15:3. For he hath judged the great whore, which did corrupt
the earth with her fornication, and hath avenged the blood of his servants at her hand. A second
reason for the worship of Rev_15:1. Corrupt the earth; as in Rev_11:18, where a form of the same
verb is used (cf. also Jer_51:25). Her fornication; her unfaithfulness and deceit (see on Rev_14:4,
Rev_14:8). The prayer of Rev_6:10 has now been heard (cf. also Rev_18:20).
8. WILLIAM BURKITT, “Observe here, 1. The cause assigned and set down for this their doxology
and solemn thanksgivings, namely, the truth and faithfulness, as also the justice and
righteousness, of God in the execution of his judgments upon Babylon;his truth appeared in
performing the threatening which Babylon despised, and his righteousness in suiting his
judgments inflicted upon her, to the sins of idolatry and bloodshed committed by her.
Observe, 2. The title here given to Babylon, she is called the whore, because of her idolatry, which
is often in scripture styled spiritual whoredom; and the great whore, because of her universal
corrupting the whole earth: she made others to sin, and cruelly murdered those who would not sin.
Hence learn, That idolatry and persecution constantly go together. Babylon's idolatrous practices
were accompanied with bloody cruelties.
Observe, 3. An intimation given of the irreparable ruin and irrecoverable destruction of Babylon,--
her smoke rose up for ever and ever, that is, God followed her with a succession of plagues and
judgments until she was ruined past recovery.
Observe, 4 That the word Alleluia,as it begins the song, so does it also close the same; to show
thereby the raisedness of the church's affections, and their unweariedness in praising God for this
deliverance of Babylon's destruction.
3 And again they shouted:
“Hallelujah!
The smoke from her goes up for ever and ever.”
1.BARNES, “And again they said, Alleluia - See the notes on Rev_19:1. The event was so
glorious and so important; the final destruction of the great enemy of the church was of so much
moment in its bearing on the welfare of the world, as to call forth repeated expressions of praise.
And her smoke rose up forever and ever - See the notes on Rev_14:11. This is an image of final
ruin; the image being derived probably from the description in Genesis of the smoke that
ascended from the cities of the plain, Gen_19:28. On the joy expressed here in her destruction,
compare the notes on Rev_18:20.
2. CLARKE, “Her smoke rose up - There was, and shall be, a continual evidence of God’s
judgments executed on this great whore or idolatrous city; nor shall it ever be restored.
3. GILL, “And again they said, Alleluia,.... Or a "second time" they said it; they began and ended
their solemn worship and service with it; so some psalms begin and end with this word, translated

22. in the Old Testament by the words "Praise ye the LORD", as in Psa_106:1 &c. and the repeating
of the word shows how hearty, arnest, and constant they were in the work of praise on this
account:
and her smoke rose up for ever and ever; they repeated their hallelujah, or gave one spiritual
"huzza" more at the burning of Rome, and this followed: or the words may be rendered, "for her
smoke rose", &c. and so are a reason for the second "hallelujah": it looks as if Rome, like another
Sodom and Gomorrah, would sink into a sulphurous burning lake, and continue so: respect is had
to the everlasting punishment of antichrist and his followers in hell, and to the everlasting burnings
that will follow Rome's temporal destruction, which was an example and symbol of the vengeance
of eternal fire; see Rev_14:11 so the Jews (o) say of the burning of Rome, that its fire shall not be
quenched for ever, and that "its smoke shall rise up for".
4. HENRY, “The blessed harmony between the angels and the saints in this triumphant song,
Rev_19:4. The churches and their ministers take the melodious sound from the angels, and
repeat it; falling down, and worshipping God, they cry, Amen, Alleluia.
5. JAMISON, “again — Greek, “a second time.”
rose up — Greek, “goeth up.”
for ever and ever — Greek, “to the ages of the ages.”
6. LANGE, “Rev_19:3. And a second time, etc.—We cannot apprehend these words as forming
an antistrophe to the foregoing, with De Wette, since a grander antiphone is formed between
Rev_19:1; Rev_19:6. Hallelujah.—A Hallelujah based upon the fact that the smoke of Babylon
ascends into the æons of the æons! This far surpasses modern sentimentalities. And her smoke,
etc.—In Rev_18:9; Rev_18:18, the reference was to the uprising smoke in a historical sense; here
the smoke takes a more æonic and metaphorical import, as Rev_14:11. [Into the ages of the
ages.—“Another proof that the destruction of the mystical Babylon will be final, and that therefore
Babylon cannot be heathen Rome.” Wordsworth.—E. R. C.]
7. PULPIT, “And again they said, Alleluia. And her smoke rose up forever and ever; goeth up. The
"smoke" is that of the burning of Babylon, mentioned in Rev_18:9, Rev_18:18. The final nature of
this judgment is indicated by the closing words.
8. BARCLAY, "THE TE DEUM OF NATURE AND THE CHURCH
Rev. 19:3-5
And a second time they said: "Hallelujah! for the smoke from her rises for ever and ever."
And the twenty-four elders, and the four living creatures fell down and worshipped the God who is seated
upon the throne. "Amen," they said, "Hallelujah!" And a voice came forth from the throne. "Praise our
God," it said, "all you his servants, you who fear him, small and great."
The angelic host sings a second Hallelujah. Their praise is that the smoke of Babylon rises for ever and
ever. That is to say, never again will she rise from her ruins. The actual picture comes from Isaiah: "The
streams of Edom shall be turned into pitch, and her soil into brimstone; her land shall become burning pitch.
Night and day it shall not be quenched; its smoke shall go up for ever and ever. From generation to
generation it shall lie waste; none shall pass through it for ever and ever" (Isa.34:9-10).
There follows praise from the twenty-four elders and the four living creatures. The twenty-four elders were
prominent in the early visions (Rev. 4:4,10; Rev. 5:6,11,14; Rev. 7:11; Rev. 11:16; Rev. 14:3) as were the
four living creatures (Rev. 4:6-9; Rev. 5:6-14; Rev. 6:1-7; Rev. 7:11; Rev. 14:3; Rev. 15:7). We saw that
the twenty-four elders represent the twelve patriarchs and the twelve apostles, and, therefore, stand for the

23. totality of the Church. The four living creatures, respectively like a lion, an ox, a man and an eagle, stand
for two things, for all that is bravest, strongest, wisest and swiftest in nature--and for the cherubim. Hence a
song of praise from the twenty-four elders and the four living creatures is a Te Deum from the whole of the
Church and the whole of nature.
The voice that comes from the throne is most likely to be understood as the voice of one of the cherubim.
"Praise our God," says the voice, "all you his servants, you who fear him." Once again John finds his model
in the words of the Old Testament, for that is a quotation from Ps.135:1; Ps.135:20.
Two sets of people are called on to praise God. First, there are his servants. In the Revelation two kinds of
people are specially called the servants of God; the prophets (Rev. 10:7; Rev. 11:18; Rev. 22:6), and the
martyrs (Rev. 7:3; Rev. 19:2). First, then, this is the praise of the prophets and the martyrs who have
witnessed for God with their voices and with their lives. Second, there are the small and the great. H. B.
Swete says that this comprehensive phrase embraces "Christians of all intellectual capacities and social
grades, and of all stages of progress in the life of Christ." It is a universal summons to praise God for his
mighty acts.
4 The twenty-four elders and the four living
creatures fell down and worshiped God, who was
seated on the throne. And they cried:
“Amen, Hallelujah!”
1.BARNES, “And the four and twenty elders and the four beasts - See the notes on Rev_4:4,
Rev_4:6-7. As representatives of the church, and as interested in its welfare, they are now
introduced as rejoicing in its final triumph, and in the destruction of its last foe.
Fell down - Prostrated themselves - the usual posture of worship.
And worshipped God that sat on the throne - Rev_4:2-3, Rev_4:10. That is, they now adored him
for what he had done in delivering the church from all its persecutions, and causing it to triumph in
the world.
Saying, Amen - See the notes on Mat_6:13. The word here is expressive of approbation of what
God had done; or of their solemn assent to all that had occurred in the destruction of the great
enemy of the church.
Alleluia - See the notes on Rev_19:1. The repetition of this word so many times shows the
intenseness of the joy of heaven in view of the final triumph of the church.
2. CLARKE, “The four and twenty elders - The true Church of the Lord Jesus converted from
among the Jews. See Rev_4:10; Rev_5:14.
3. GILL, “And the four and twenty elders and the four beasts,.... Mentioned in Rev_4:4 and who
represent the churches of Christ and ministers of the Gospel in the several periods of time, these
join in the chorus, and praise the Lord on the account of the destruction of Rome, and ruin of
antichrist; so they are often heard of in this book, when any remarkable thing is done, or when
there is any breaking forth of the kingdom and glory of Christ; see Rev_5:8 these

24. fell down; on their faces before God, as in Rev_4:10 in great reverence of him, and of his
righteous judgments:
and worshipped God that sat on the throne; described in Rev_4:2 this refers to the public worship
of God in the churches, by the ministers and members of them:
saying, Amen; Alleluia; they said "Amen", and signified their assent to what the much people in
heaven had said, Rev_19:1 and joined in the same "hallelujah", or expressions of praise to God,
for this great appearance of his in the downfall of Babylon. Both these words are used together in
Psa_106:48, see Rev_5:14.
4. PAUL KRETZMANN, “The Triumph of the Elect in Heaven.
The hymn of the host in heaven:
v. 1. And after these things I heard a great voice of much people in heaven, saying, Alleluia!
Salvation and glory and honor and power unto the Lord, our God!
v. 2. For true and righteous are His judgments; for He hath judged the great whore, which did
corrupt the earth with her fornication, and hath avenged the blood of His servants at her hand.
v. 3. And again they said, Alleluia! And her smoke rose up forever and ever.
v. 4. And the four and twenty elders and the four beasts fell down and worshiped God, that sat on
the throne, saying, Amen, Alleluia!
The idea which had merely been suggested in the 18:20, is here carried out at length, in a scene
which presents the final triumph of the forces of light and righteousness: After these things I heard
what resembled the loud voice of a great multitude in heaven, saying, Hallelujah! Salvation and
glory and power are our God's; for true and righteous are His judgments, since He has judged the
great harlot, who corrupted the earth with her fornication; and He has avenged the blood of His
servants at her hand. The glory of the last day is here anticipated. As the people of a nation go
forth with shouts of victory to meet the returning conquerors, so the multitudes of the perfected
saints break forth in hymns of triumph at the return of the victorious Lord of hosts. The salvation of
the saints was in His hands, and He wrought it by the mighty manifestation of His grace. And so
all glory and power belong to our Lord alone throughout all eternity. His judgments, His sentences,
are true; they have been rendered in accordance with His promises; and they are just, for the
rulers of the kingdom of Anti-Christ had every opportunity to see the errors of their way and to
return to the truth, but they deliberately refused and thus invited the wrath of the Lord. For the
countless souls which the great Roman harlot corrupted with her idolatry, and for the lives of other
thousands whose blood she shed, she will have to answer with a sharp reckoning on the last day.
The song of triumph is echoed by the singers and the elders: And for the second time they said,
Hallelujah! And her smoke ascends forever and ever. And the twenty-four elders and the four
living beings fell down, and they worshiped God that is seated upon the throne, saying, Amen,
Hallelujah! The great harlot is cast into the abyss of fire and brimstone, to be burned with fire
throughout eternity, chap. 18:8. And this fact causes both the elders representing the Church of
God and the four cherubs that acted as His servants and messengers to fall down before the
throne of God in the act of worshipful adoration, and to repeat, in endless refrain, their hymn of
praise, Amen, Hallelujah; to God alone all praise and glory, through all eternity!
5. JAMISON, “beasts — rather, “living creatures.”
sat — Greek, “sitteth.”
6. LANGE, “Rev_19:4. And the twenty-four Elders and the four Living-beings fell down, etc.—The
four Life-forms are set above the Elders; hence it is here, also, evident that they should not be
regarded as types of creature-life. That as ground-forms of the Divine government in the world
they, likewise, worship God, occasions no difficulty. The Amen corroborates the truth