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Commentary Index | Return to PrayerRequest.com | DownloadHeinrich Meyer Commentary - Revelation 19:6 - 19:8
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Rev_19:6-8. The final chorus, which is likewise opened with hallelujah, passing by the judgment in which already the adorable glory of God has been occupied, points forward especially to the marriage of the Lamb, and, therefore, to the revelation of the glory of God, whereby—after all enemies have been judged—believers are to be beatified. Thus, therefore, the point carried to the full end appears in the pause in the Apocalyptic development marked by the ascriptions of praise (Rev_19:1 sqq.).
ὡς φωνὴν , κ . τ . λ . The explanation given at Rev_19:1 is here established by the fact that the comparison is satisfied not with the ὄχλ . πολλ ., but introduces still other things in the same sense.[4038]
λέγοντες . The nom. stands still more out of construction than the ace. See Critical Notes, and cf. Rev_4:1, Rev_5:13.
ὅτι ἐβασίλευσεν . The ὅτι specifying the reason as in Rev_19:2. On the conception ἐβασίλ ., cf. Rev_11:17.
ὅτι ἧλθεν ὁ γάμος του ἀρνίου . As the foundation of the present joy, this is likewise to be understood proleptically, like the ἡλθεν , Rev_11:18.[4039] So, correctly, De Wette.[4040] Vitr. is mistaken in his opinion of the state of affairs described, as he even states that the expression ὁ γάμος τοῦ ἀρνίου is synonymous with τὸ δεῖπνον τοῦ γάμου τ . ἀρν ., in order that both may in the same way[4041] refer to the glorious state of the Church still to be expected within this temporal life. In the directly opposite interest, Züll. reaches the statement that ὁ γάμος τοῦ ἀρνίου is like τὸ δεῖπν . τ . γάμ . τ . ἀρν ., and that both expressions designate, not the future marriage itself,[4042] but “the preliminary festival of the Messiah’s marriage,” i.e., the one thousand years’ reign.[4043] But the marriage of the Lamb with his bride, i.e., the entire assembly of believers,[4044] is, in fact, nothing else than the distribution of the eternal reward of grace on the part of the coming Lord to his believers, who then enter with Him into the full glory of the heavenly life.[4045] What the final promises of the epistles, chs. 2 and 3, proclaim under various figures with respect to individuals,[4046] is represented as pertaining to the entire Church as the bride of the coming Lord, under the figure of the marriage of the Lamb, and, therefore, as the most intimate and eternally uninterrupted fellowship with Him who has redeemed the Church with his own blood.[4047] An application to individuals follows also in Rev_19:9. The proleptical ( ὴλθεν , ἡτοίμασεν , ἐδόθη ) allusion to the blessed fulfilment of the mystery of God,[4048] that has now not yet, in fact, occurred, is here the more suitable in the mouths of the heavenly beings, since, in fact, an act already of the final judgment—viz., the destruction of the great harlot—has been executed, and, consequently, the actual beginning of that fulfilment has been made.
ἠ γννὴ αὐτ . The expression is entirely appropriate to the bride,[4049] so that the alteration ἡ νύμφη αὐτ .[4050] appears groundless.
ἡτοίμασεν ἑαυτήν . As becomes the bride who with joy awaits the coming of her bridegroom.[4051] An important part of her is expressly emphasized in Rev_19:8, in conformity with the figure ΚΑῚ ἘΔΌΘΗ ΑὙΤῇ , Κ . Τ . Λ ., and then interpreted by John, ΤῸ ΓᾺΡ ΒΎΣΣΙΝΟΝ , Κ . Τ . Λ .
On ἘΔΌΘΗ ΑὐΤῆ ἽΝΑ , cf. Rev_6:4.
ΒΎΣΣ . ΛΑΜΠΡῸΝ ΚΑΘΑΡΌΝ . Excellently, Grot.: “You see here the dignified garb, as that of a matron, not ostentatious, like that of the harlot previously described.” That really distinct references are intended by ΛΑΜΠΡΌΝ and ΚΑΘΑΡΌΝ ,[4052] is not to be inferred at all events from the interpretation that follows. Cf. also Rev_7:14. Meanwhile, it is in itself correct to distinguish the negative innocency of the life from the positive practice of virtue.
ΤᾺ ΔΙΚΑΙΏΜΑΤΑ ΤῶΝ ἉΓΊΩΝ ἘΣΤΊΝ . Cf. a similar interpretation, Rev_5:8. The form of the expression,[4053] and the real parallel,[4054] suggest only just deeds in which the saints have maintained their fidelity. On the contrary, Ew. ii.: declaration of righteousness; also Meyer, on Rom_5:16 : the divine sentence of justification which the saints have received. But the plural form resists this mode of exposition, which, so far as the subject itself is concerned, refers to the writer of the Apocalypse a thought of so peculiarly a Pauline stamp as does not occur elsewhere in the Apoc. Of course, an allusion to the grace bestowed by God, as the ground and source of the δικαιώματα belonging to the saints, is contained in a delicate way in the ἘΔΌΘΗ ΑὐΤῇ ἽΝΑ , Κ . Τ . Λ .; but just this reference to the Divine giving prevents us, on the other hand, from defining the ΔΙΚΑΙὩΜΑΤΑ as a Divine activity, but allows us to think only of the just deeds of saints.[4055] In this result Gebhardt[4056] and Klief. also harmonize. [See Note LXXXIV., p. 461.]
[4038] Cf. Rev_1:15.
[4039] Cf. Rev_14:7.
[4040] Cf. also Hengstenb.
[4041] Cf. Rev_21:9 sqq.
[4042] Rev_21:9 sqq.
[4043] Rev_20:4 sqq.
[4044] Rev_21:9. Rev_22:17. Cf. Rev_12:1; Isa_54:1 sqq.; Hos_2:19 sq.; Eze_16:7 sqq.; Eph_5:25.
[4045] Cf. Rev_11:18, Rev_22:12.
[4046] Cf. especially Rev_3:20.
[4047] Cf. Rev_5:6; Rev_5:9, Rev_7:17, Rev_14:1.
[4048] Cf. Rev_10:7.
[4049] Gen_29:20; Deu_22:24; Mat_1:20.
[4050] à . Cf. Rev_21:9.
[4051] Cf. Rev_22:17, Rev_21:2; Mat_25:10 : αἱ ἔτοιμοι .
[4052] Hengstenb.: “The brilliant glory of a virtuous life, and spotless purity from sins.”
[4053] Cf. Rev_15:4.
[4054] Cf. Rev_14:4 sq.
[4055] Cf. the ἀδικήματα , Rev_18:5.
[4056] p. 176.
LXXXIV. Rev_19:8. τὰ δικαιώματα τῶν ἁγίων