Rev 19:12 | KingComments | STEP | . For the fourth time (out of seven times) John is ordered to write “blessed” ( ). This ‘blessed’ is related to those who are invited to partake of “the marriage of the Lamb”. The only element of the wedding that is mentioned here is the marriage supper. The invitees cannot possibly be unbelievers. Neither are they the believers from after the rapture of the church, for they haven’t got their glorified bodies yet. Their resurrection will only take place after the appearance of the Lord ( ). Nor can they be the bride. A bride is not invited. The invitees can be none other than the Old Testament believers, the friends of the Bridegroom ( ; ). Among the invitees are people like John the baptist, Abraham and Sarah, Moses, Deborah, Elijah, Daniel, all together men and women of God for whom we have deep respect. Isn’t it an unimaginable and inconceivable grace of God that you and I are allowed to be a part of the bride when you compare yourself to such people?! Then John receives a confirmation that everything is true. It seems like it’s too good to be true. He can hardly believe his eyes. It seems as if that’s the reason why it is told to him once more as an explicit emphasis that they are nothing but the “true words of God”. There need not to be any doubt that he sees or hears right. . John is so impressed by the scene that he falls down to worship the heavenly messenger. The angel corrects John immediately and says that he must not worship him, but God. God alone is worthy of worship. That is what the Lord Jesus also said to the devil during the temptations in the wilderness ( ). John forgets for a moment that the angel also is a creature. But the angel does not forget it. Good angels do not want honor for themselves, nor do committed disciples ( ). Only evil angels, and also evil people, want people to honor them ( ). The angel puts himself on the level of John, not as an apostle, but as “fellow servant”. And he is not only a fellow servant of John, but also of all the “brethren” of John. Like him, these brethren have “the testimony of Jesus”. The brethren of John are believers from both the Old and the New Testament. The testimony of Jesus unites them. ‘The testimony of Jesus’ can mean the testimony ‘concerning’ Jesus, the testimony of which He is the substance. It can also mean the testimony ‘that comes from’ or ‘that goes out of’ Jesus, the testimony that He gave when He was on earth and which He continues to give, but through His servants. Whether it is about Him personally or about what He has said, everyone who has this testimony, that is, has accepted it, has life of God. In the phrase “for the testimony of Jesus is the spirit of prophecy” a significant characteristic of prophecy is given. Prophecy is not just foretelling the future. To know all kinds of things about the future may be food for your intellect, but it really is not food for your heart. Real benefit from a study of the future which the Bible tells us, is only the case if you see that in prophecy it is about the Lord Jesus. Prophecy bears witness to Jesus. In prophecy it is all about Him. The name ‘Jesus’ indicates that He is the humiliated One. Prophecy shows that He Who was once on earth in humiliation and was rejected, will reign in glory. But it is the same Person. In prophecy it is all about Him and Him alone and not about knowledge of events. . After a long parenthesis, running from Revelation 17:1-19:10, the historical thread is picked up here. In the parenthesis you have seen together with John the judgment on the great harlot and the great Babylon, followed by a description of the true bride and the marriage of the Lamb. The section that now follows connects to Revelation 16:13-16, where the nations are gathered at Armageddon for battle. These nations return later in . The battle itself is described in (cf. ), while in the result of the battle is already given in advance. The rest of the verses ( ) are focused on Him Who as the only One fights, although there are armies that follow Him on His march against the gathered enemies. To show John this interesting scene, heaven opens. The opening of heaven mocks all materialistic and rationalistic dogmas that assume that there is nothing beyond the visible. When heaven opens and Christ appears, clothed in war attire, there is no more denial of a super-terrestrial reality. God enters out of His world into the world of man ( ). The Lord Jesus comes in majesty to the earth where He was once rejected to take His rightful place. In the New Testament there is mention of an opened heaven five times ( ; ; ; ; ), each time in connection with Christ. When heaven is opened before the face of John, he sees “a white horse” (cf. ), the sign of victory. On the horse he sees Someone Who is characterized by the names that He has. Those names indicate how He will operate. The work He does is to judge and wage war in righteousness. He is called “Faithful and True”. These names characterize Him in the execution of God’s plan with the world (cf. , where Christ is called by these names, in contrast to unfaithful Christianity). Judgment and war are the first acts with which He is going to execute God’s plan, but He will do that in a totally different way than man acts. He is the righteous Judge and “in righteousness He judges and wages war”. . The description reminds of a description which you have come across at the beginning of this book ( ). The Lord Jesus is described there in His assessment of the church for her unfaithfulness. He is described here as the One Who judges the unbelievers, namely the beast and the false prophet. The “many diadems” that He has on His head, go far beyond the ten crowns of the beast ( ) and the seven of the dragon ( ). With His royal dignity, no other can be compared. These many diadems show a dignity and glory that will be visible to all and will command admiration. In addition He has “a name written” which will be readable by all, but of which He alone knows the profound meaning. Whatever will be seen and admired of Him, there will nevertheless be aspects of His Person that remain hidden for us, creatures. These are aspects that only He Himself and the Father know ( ). . His robe being “dipped in blood”, indicates that He will come to exercise revenge ( ; ). The blood is that of His enemies, not of the martyrs and less of His own. Then you hear His name. That name is “the Word of God”. This name you also find in another writing of John ( ). It means that He is the full and perfect revelation of God, in both His life on earth and in His eternal existence. He alone reveals both God’s love and God’s holiness and righteousness. He also judges as the Word. He does everything in accordance with God’s Word, because He Himself is the Word of God. . The Lord Jesus will not appear alone. There will be armies that follow Him. These armies consist of all the glorified saints ( ; ; ; ). You can derive that from the description of their clothes ( ). Also angels will accompany Him ( ; ). The airspace is filled with a huge, dazzling army. What to John is an impressive spectacle, will be terrifying to everyone on earth. . He will strike down the nations with “a sharp sword” that comes “from His mouth”. He alone has a sword, the armies do not. With this sword He will execute judgment and He, Who is the Lamb, will pour out His wrath on His enemies ( ). There is no mention of a fierce battle, there is no mention of any opposition. How could that be when the Lord of hosts appears in full armor and acts in power and majesty. His arm grants Him power and He does not need anyone’s help ( ). Although the armies are with Him He personally executes the judgment. After the execution of the judgment He will reign and they will also reign with Him. He does that like a shepherd herds his flock. The judgment is general and it spares nothing and no one, which is indicated by the treading of the “winepress”. Now read Revelation 19:9-15 again. Reflection: Mention some differences between the bride and the invitees.

‏ Revelation of John 19:12

Heaven Opened

Rev 19:9. For the fourth time (out of seven times) John is ordered to write “blessed” (Rev 1:3 ; Rev 14:13 ; Rev 16:15 ; Rev 20:6 ; Rev 22:7 ; 14). This ‘blessed’ is related to those who are invited to partake of “the marriage of the Lamb”. The only element of the wedding that is mentioned here is the marriage supper.

The invitees cannot possibly be unbelievers. Neither are they the believers from after the rapture of the church, for they haven’t got their glorified bodies yet. Their resurrection will only take place after the appearance of the Lord (Rev 20:4). Nor can they be the bride. A bride is not invited.

The invitees can be none other than the Old Testament believers, the friends of the Bridegroom (Jn 3:29; Mt 9:15). Among the invitees are people like John the baptist, Abraham and Sarah, Moses, Deborah, Elijah, Daniel, all together men and women of God for whom we have deep respect. Isn’t it an unimaginable and inconceivable grace of God that you and I are allowed to be a part of the bride when you compare yourself to such people?!

Then John receives a confirmation that everything is true. It seems like it’s too good to be true. He can hardly believe his eyes. It seems as if that’s the reason why it is told to him once more as an explicit emphasis that they are nothing but the “true words of God”. There need not to be any doubt that he sees or hears right.

Rev 19:10. John is so impressed by the scene that he falls down to worship the heavenly messenger. The angel corrects John immediately and says that he must not worship him, but God. God alone is worthy of worship. That is what the Lord Jesus also said to the devil during the temptations in the wilderness (Mt 4:10).

John forgets for a moment that the angel also is a creature. But the angel does not forget it. Good angels do not want honor for themselves, nor do committed disciples (Acts 10:25-26). Only evil angels, and also evil people, want people to honor them (Col 2:18). The angel puts himself on the level of John, not as an apostle, but as “fellow servant”. And he is not only a fellow servant of John, but also of all the “brethren” of John. Like him, these brethren have “the testimony of Jesus”. The brethren of John are believers from both the Old and the New Testament. The testimony of Jesus unites them.

‘The testimony of Jesus’ can mean the testimony ‘concerning’ Jesus, the testimony of which He is the substance. It can also mean the testimony ‘that comes from’ or ‘that goes out of’ Jesus, the testimony that He gave when He was on earth and which He continues to give, but through His servants. Whether it is about Him personally or about what He has said, everyone who has this testimony, that is, has accepted it, has life of God.

In the phrase “for the testimony of Jesus is the spirit of prophecy” a significant characteristic of prophecy is given. Prophecy is not just foretelling the future. To know all kinds of things about the future may be food for your intellect, but it really is not food for your heart. Real benefit from a study of the future which the Bible tells us, is only the case if you see that in prophecy it is about the Lord Jesus.

Prophecy bears witness to Jesus. In prophecy it is all about Him. The name ‘Jesus’ indicates that He is the humiliated One. Prophecy shows that He Who was once on earth in humiliation and was rejected, will reign in glory. But it is the same Person. In prophecy it is all about Him and Him alone and not about knowledge of events.

Rev 19:11. After a long parenthesis, running from Revelation 17:1-19:10, the historical thread is picked up here. In the parenthesis you have seen together with John the judgment on the great harlot and the great Babylon, followed by a description of the true bride and the marriage of the Lamb.

The section that now follows connects to Revelation 16:13-16, where the nations are gathered at Armageddon for battle. These nations return later in Rev 19:19. The battle itself is described in Rev 19:19-20 (cf. Rev 17:14), while in Rev 19:17-18 the result of the battle is already given in advance. The rest of the verses (Rev 19:11-16) are focused on Him Who as the only One fights, although there are armies that follow Him on His march against the gathered enemies.

To show John this interesting scene, heaven opens. The opening of heaven mocks all materialistic and rationalistic dogmas that assume that there is nothing beyond the visible. When heaven opens and Christ appears, clothed in war attire, there is no more denial of a super-terrestrial reality. God enters out of His world into the world of man (Mic 1:3). The Lord Jesus comes in majesty to the earth where He was once rejected to take His rightful place.

In the New Testament there is mention of an opened heaven five times (Mt 3:16; Lk 3:21; Jn 1:51; Acts 7:56; Rev 19:11), each time in connection with Christ. When heaven is opened before the face of John, he sees “a white horse” (cf. Rev 6:2), the sign of victory. On the horse he sees Someone Who is characterized by the names that He has. Those names indicate how He will operate. The work He does is to judge and wage war in righteousness.

He is called “Faithful and True”. These names characterize Him in the execution of God’s plan with the world (cf. Rev 3:14, where Christ is called by these names, in contrast to unfaithful Christianity). Judgment and war are the first acts with which He is going to execute God’s plan, but He will do that in a totally different way than man acts. He is the righteous Judge and “in righteousness He judges and wages war”.

Rev 19:12. The description reminds of a description which you have come across at the beginning of this book (Rev 1:14). The Lord Jesus is described there in His assessment of the church for her unfaithfulness. He is described here as the One Who judges the unbelievers, namely the beast and the false prophet. The “many diadems” that He has on His head, go far beyond the ten crowns of the beast (Rev 13:1) and the seven of the dragon (Rev 12:3). With His royal dignity, no other can be compared. These many diadems show a dignity and glory that will be visible to all and will command admiration.

In addition He has “a name written” which will be readable by all, but of which He alone knows the profound meaning. Whatever will be seen and admired of Him, there will nevertheless be aspects of His Person that remain hidden for us, creatures. These are aspects that only He Himself and the Father know (Mt 11:27).

Rev 19:13. His robe being “dipped in blood”, indicates that He will come to exercise revenge (Rev 14:20; Isa 63:1-4). The blood is that of His enemies, not of the martyrs and less of His own. Then you hear His name. That name is “the Word of God”. This name you also find in another writing of John (Jn 1:1 ; 14). It means that He is the full and perfect revelation of God, in both His life on earth and in His eternal existence. He alone reveals both God’s love and God’s holiness and righteousness. He also judges as the Word. He does everything in accordance with God’s Word, because He Himself is the Word of God.

Rev 19:14. The Lord Jesus will not appear alone. There will be armies that follow Him. These armies consist of all the glorified saints (Zec 14:5; Jude 1:14; Col 3:4; 1Thes 3:13). You can derive that from the description of their clothes (Rev 19:8). Also angels will accompany Him (2Thes 1:7; Mt 25:31). The airspace is filled with a huge, dazzling army. What to John is an impressive spectacle, will be terrifying to everyone on earth.

Rev 19:15. He will strike down the nations with “a sharp sword” that comes “from His mouth”. He alone has a sword, the armies do not. With this sword He will execute judgment and He, Who is the Lamb, will pour out His wrath on His enemies (Rev 6:17). There is no mention of a fierce battle, there is no mention of any opposition. How could that be when the Lord of hosts appears in full armor and acts in power and majesty. His arm grants Him power and He does not need anyone’s help (Isa 59:16b-18 ; Isa 63:3).

Although the armies are with Him He personally executes the judgment. After the execution of the judgment He will reign and they will also reign with Him. He does that like a shepherd herds his flock. The judgment is general and it spares nothing and no one, which is indicated by the treading of the “winepress”.

Now read Revelation 19:9-15 again.

Reflection: Mention some differences between the bride and the invitees.