Revelation - chapter 19

1 Then I heard Something like the mighty voice of a great multitude in heaven saying, "Hallelujah! Salvation, glory and power belongs to to our God,

There is significant space devoted to the judgment of Babylon/the harlot - two whole previous chapters and we're still not done.
This is a pivotal event in history - the negative influence of the Whore of Babylon in the history of mankind has been profound.
Its destruction has a very joyful response in heaven - celestials and believers there rejoice that its era is finally over.
- We can help ourselves by remembering the euphoria after the fall of communism in 1989, or the mood after the defeat of Hitler.
Everybody is happy that the Supreme has finally decided to make things right with the harlot. For no one else could or would do it.

2 because true and just are his judgments, for he condemned the great whore who destroyed the earth with her fornication, and punished the blood of her slaves⁽, which is on her hands⁾.

It was right and just to put an end to the whore of Babylon - she deserved it.
Its influence on the earth has been extremely destructive - its activities have destroyed the entire earth and caused immeasurable grief to many people.
- We can help ourselves by imagining the situation of the world after the Second World War: Germany totally destroyed and the rest of the world badly damaged.
- Or by imagining the situation of the post-Soviet territories, especially Russia - economic, demographic, moral and spiritual failure.
- If we (along with many interpreters) stay with the anti-Catholic interpretation (harlot = Roman Catholic Church or Vatican), we can imagine the desperate situation of the true believers in the territories ruled by the RCC (France, Spain, Italy, etc.)
The harlot was not only destroying the land, but also persecuting and killing true Christians¹

3 And they said a second time, "Hallelujah! And the second time, "Hallelujah!"

The total and eternal destruction of Babylon results in unvarnished joy in heaven.
Is that normal? It is - Babylon was extremely suffocating, destroying and oppressing the country and its people. The relief is immense.
And the joy of knowing that nothing like this will happen again is okay.

4 And the twenty-four elders and the four living creatures fell. on your knees and bowed down to God sitting on the throne, saying: "Amen. Hallelujah."

For the first time in a long time we hear of twenty-four elders. We can recall what they've been doing so far:
- Rev 4: they sit on thrones around the Throne, wearing white robes, golden wreaths, falling down and bowing down, throwing wreaths,
- Rev 5 They fell down (with the four beings) before the Lamb, having harps and bowls of prayers, and singing that the Lamb is worthy to open the scroll
- Rev. 11 after the 7th angel sounded, Christ takes the kingdom of the world, they fell on their faces and bowed down, giving thanks that He had taken the kingship - distributing punishment and rewards.
They also now fall down (on their knees or on their face) and worship the one sitting on the throne.
It can be said that The twenty-four elders are attentive to history and enthusiastically welcome (and thank God for) events that significantly advance history toward the establishment of justice on earth.
- These are biased spectators who cheer the events below.
- They are human, but they are aligned in their fandom with the remarkable beings around the Throne.
The notion that those who have preceded us into heaven are cheering for those of us still struggling down below is one that is quite familiar to me and probably common. Here we see that it is at least partly biblical.
Let us explore this idea further. First, let's look at how Roman Catholics conceive of it:
- The RCC has developed the doctrine of the saints.
- It divides the communion of saints (the body of Christ, all Roman Catholics) into those still struggling on earth, the souls in purgatory, and the saints in heaven.
- The saints in heaven live in union with Christ and participate in His intercession.
- Roman Catholics pray to the saints on this basis - they ask for their intercession (theoretically they should not worship them).
Unbiblical is especially the doctrine of purgatory.
That Jesus would need anyone to motivate or reinforce His intercession for the saints on earth is highly unlikely. (In this respect, the doctrine of a special intercessor, Mary, is also biblically dubious.)
It is almost certainly not as the RCC teaches - but how is it? What is the relationship of the saints who have already died to those who are still on earth?
The answer is not biblically elementary. The Bible is rather sparse on this - here we see that (at least some of) the saints in heaven are aware of what is happening on earth and that they are responding to it.
- Perhaps we can allow ourselves to psychologize here that the "twenty-four" elders certainly do not react to events on the ground in a rigid or machine-like manner - as we know, for example, from parades and other events in North Korea. The reaction of the elders to the destruction of Babylon is probably spontaneous and enthusiastic.

5 And there came a voice from the throne, saying, Praise our God, all ye his servants. ^[.^] you who fear him, small and great."

Voice from the throne - it is not clear whether it is the voice of God or someone else.
He is addressing those who have respect for the Lord and serve Him.
He calls them to praise the Lord - apparently still in the context of the destruction of Babylon.
Maybe he gave instructions along the lines of: Now you can give vent to your enthusiasm, you don't have to hold back.

6 And I heard, as it were, the voice of a great multitude, and as it were the sound of many waters, and as it were the sound of mighty thunder, saying, "Hallelujah, the Lord our God, the Almighty, has reigned.

A voice of similar power and variety was already heard in Revelation (chap. 14) when the Lamb stood on Zion with the 144,000 saints.
Apparently it is a mix of the calls of various angels and the crowds present.
Everyone is happy that the harlot has been satisfied - until now they have held back, but now they respond to the call with general enthusiasm: another step has been taken towards the Lamb's final takeover.

7 Let us be glad and rejoice, and give him glory: for the marriage of the Lamb is come, and his wife hath made herself ready;

The destruction of the whore of Babylon can signal nothing but the imminent return of the Lamb, the union of the bridegroom and the bride, the union of Christ and the church.
Which is the event we're all waiting for.
The bride - here called His wife – to get ready.
The bride is always preparing for the wedding - mainly by dressing and preparing her hairstyle.
In this symbolism, how did His church prepare for Jesus' return? It is also about clothing.

8 And it was given unto her to put on a bright clean garment." The censer is the righteous acts of the saints.

The bride was dressed as she should be in White.
Cement is a 'cotton, shiny, fine, smooth, light-weight, plain-weave fabric, made of slightly spun fine yarn. The fabric is similar to batiste. It is used for ladies' underwear and summer dresses'. It was also used for priests' vestments, e.g. on the Day of Atonement.
It was light to wear, comfortable.
The brilliant whiteness this time does not mean simplicity from sin, but the righteous deeds of the saints: Well. the good that the church, the Christians have done. With this he will come before the Lord, with this he will present himself to his bridegroom.
It will certainly suit the bride very well - the groom will look at her in her dress, he will like her, he will be able to "keep his eyes" on her.
There is a lot of good work behind the churches or Christians in this.
- For example: my friend did his bachelor's thesis in which he mapped the charitable activities of evangelical churches in the Czech Republic. He did not include the RCC Charity or the CCE Diakonia (which are much larger charitable organizations), yet the list of activities was extremely extensive.
- Our view is somewhat distorted by the fact that the state is heavily involved in charity and social work, but this does not change the dedication and commitment of Christians.
In addition to the organized "righteous acts of the saints" there is an immeasurable amount of small invisible work.
The righteous acts of the saints are more evident in times of persecution or scarcity.

9 And he said to me, "Write: Blessed are those who are invited to the marriage feast of the Lamb." And he said to me: "These are the true words of God."

Who's talking to John? Probably "a voice from the throne" - in which case it has since been revealed to whom this voice belongs - it was probably another angel, perhaps another angel guide and commentator joined John.
The angel points out to John that to be invited to the wedding feast of the Son of God (i.e., His union with the church) is a tremendous achievement or prize in life.
That's the way it is and that's the way it is.

10 I fell at his feet to worship him. But with he told me: "Beware. of this! I am a fellow slave with you and your brothers who have the testimony of Jesus. Bow down to God! ⁽The testimony of Jesus is the Spirit⁾ prophecy."

n.: The testimony of Jesus is the Spirit;
John had already experienced many things during his time in heaven, but the angel who now speaks to him has made a very strong impression on him: he has come to believe that a being of such importance must be worthy of worship.
- Perhaps the angel was also behaving towards John in a friendlier way than he was used to?
But the angel had warned him against such an act warns: Whatever I look like to you, I'm just your colleague in the service of God. As with you, my job is to serve God.
From an angel, such a self-evaluation is kind and generous to us humans (angels exceed us in every way).
On the other hand, the angel is telling the truth: It is not important what one does, what one's skills and position are, but that all serve "in the same boat" and pull together.
- In war, it does not make any difference whether I serve in the infantry, tankers, radio operators, engineers or intelligence, whether I am a private or an officer - we are all in one army (the army of good), fighting together with one goal and obeying one command.
Man or angel; the apostle John, the poor believing widow of the little congregation, the little angel or archangel - we are all slaves of God. We treat each other with respect, but we remain colleagues.
In other words: Nothing against worship, it is okay to worship - but only to God.
John made the exact same "mistake" of trying to bow down to an angel in chapter 22. The angel's reaction was exactly the same:
- I, John, am the one who has heard and seen these things. And when I heard and saw these things, I fell at the feet of the angel who was showing me these things, to worship him. He said to me, "Beware of this! I am a fellow slave with thee and thy brethren the prophets and those who keep the words of this scroll. Bow down to God."
What does it mean to have the testimony of Jesus? The angel says that The testimony of Jesus is the Spirit of prophecy. Doesn't seem very explanatory to me. What does he mean?
- The Spirit of Prophecy: the one who gives prophecy is the Holy Spirit - who else? And a frequent and popular prophetic theme of the Holy Spirit is Jesus.
- The testimony of Jesus I guess it means either that I have a testimony of Jesus (because I have met Him) or that Jesus is testifying to me (giving me a testimony of Himself).
- How are these facts related? In order to witness to Jesus (to "possess" Him), I must have the Spirit (without the Spirit's guidance, one will not encounter Christ). The Spirit gives prophecy that points to Jesus - and then I can witness to that.
- It's not entirely clear, but somehow these two things are probably connected.
In Rev 22, the angel characterizes John's "colleagues" (with whom he co-serves) slightly differently - not as those who have the testimony of Jesus, but as brothers of the prophets and those who keep the words of this scroll.
It is possible that the angel is not speaking of John's brothers in general (all Christians), but of John's prophetic collegeswho, like John, have the prophetic office of somehow bringing God's revelation of Jesus to earth.

11 And I saw heaven open, and behold a white horse, and he that sat on him, ^[was called^] Faithful and True; He judges and fights justly.

John saw open sky - I thought he was in heaven: so either heaven has more levels and John's view of the next one has opened up, or John has in the meantime returned to earth.
- John saw the open heavens in chapter 4, when it was an invitation to an excursion "upward." Then I saw: Behold, a door in heaven opened, and the first voice I heard, like the sound of a trumpet speaking to me, said, "Come up here, and I will show you what is to happen next.„
White Horse with a rider already appeared after the breaking of the first seal in Rev 6:2: And I saw, and behold, a white horse: and he that sat on him had a bow, and a crown was given him: and he went forth conquering, and to conquer.
- At that time, the victorious archer was sitting on it.
He's sitting on it now: Faithful and True; justly judging and fighting - can hardly be anyone other than Christ himself.
- He alone is absolutely faithful, absolutely true, absolutely just , fighting and possessing judgment.
It's interesting that Horses they also figure (as a means of transport) in heaven - either they are really ridden there (why not - they are sympathetic animals) or horses are a symbol of superiority and dignity. A king riding a horse certainly looks more majestic than if he were walking.
- Today, rulers ride in big limousines - but it is hard to expect Jesus to ride in Cadillac One (The Beast), the special car of the US presidents, or even in the papamobile.
- The image might be more appropriate if Jesus were riding on a tank.

12 His eyes were ^[a grain^] a flame of fire and on his head He had many diadems; he has a name written on him that no one knows but with alone.

Christ's appearance is dramatic: in addition to riding majestically on horseback, He is described again by His a fiery look (so He was introduced in the very first image at the beginning of Revelation), which certainly expresses His ability to see into the depths of things.
Many tiaras may express that all power is concentrated in Christ - all sub-kingdoms and authorities are subject to Him.
- Something along the lines of many of the titles he had, e.g. Francis Joseph I:
  - Emperor of Austria, King of Hungary, King of Bohemia,
    King of Dalmatia, Croatia, Slavonia, Halych and Lodoměř,
    king of Jerusalem,
    the Archduke of Austria,
    Grand Duke of Tuscany and Cracow,
    Duke of Lorraine, Duke of Salzburg, Duke of Styria, Duke of Carinthia, Duke of Cracow and Duke of Bukovina,
    Grand Duke of Transylvania,
    Margrave of Moravia,
    Prince of Upper and Lower Silesia,
    Modena, Parma, Piacenza and Guastalla,
    Prince Count of Tyrol,
    Count of Habsburg, Flanders and Tyrol,
    lord of terst, katara and the margraviate of istria
    etc. etc.
  - The triumphant Christ is the ruler of all countries and kingdoms on earth - it is a total concentration of power.
    - There is no doubt that an absolute government under a good ruler is the best possible political system that can exist.
    - Unfortunately, absolute rule by the people carries with it high risks of abuse - after all, in a fallen world, democracy does provide some safeguards against abuse of power. But of course it has a different set of flaws and risks (it is weak against evil).
Interesting is the mention of a personal secret name.
- This name is inscribed on a small stone, which we already know from the letter to Pergamum (Rev. 2:17), where it is promised to the victors (along with the hidden manna).
- There I quote extensively Dan Drápal's beautiful interpretation of the meaning of the stones - here below²
- Interestingly, this secret name (perhaps with a little stone) is not only reserved for believers (who make it to the finish line), but Christ Himself has it. This is touching - He too had to fight for or "earn" His new victorious identity.

13 He is clothed in a robe of blood, and his name is the Word of God.

var.: sprinkled;
ř.: is called (pf. med.);
We are still talking about the rider on the white horse: there is no doubt that he is a warrior - after all, he is splashed with the blood of enemies.
Jesus is certainly not a pacifist or a good friend to all - he is about to bring about justice in a decisive and brutal way. His opponents will be swept away in a bloodbath, tried and condemned.
However the blood on His cloak is not only the blood of His enemies, but also His own - The main battle (and final victory) against evil and rebellion took place at the battle of Golgotha.
His name is the Word of GodA: As we know from the beginning of John's Gospel, Jesus is the Word of God come into the world.

14 And the armies that are in heaven, riding behind him on white horses, dressed in pure white linen.

We read about the white garment in connection with the bride's clothing in verse 8: "and was given to put on a bright clean garment." The censer is the righteous acts of the saints.
We know that the commander's clothes were covered in blood (the colour is not mentioned, but it was probably white too).
The riders themselves have their garments undefiled. So they have not yet engaged in combat, nor have they themselves been wounded.
They are white - they fight on the side of good.
Their horses are white like their commander.
The image of warriors on horseback is used again and again - it is true that there is something fascinating about them: They are noble, menacing, fast. They have an outlook in battle. The horses, with their strength and weight, fight with them.
It is said that a knight on horseback set out to fight for a whole group of warriors - like a tank today.
Horses are interesting in that they are not afraid of battles - they are willing to rush into the heat of battle and are not afraid.
- Job 39, v. 21: "...and he throws himself into arms / he rushes into the heat of battle..."
- v. 22: "He laughs at fear, he is not afraid..."
- v. 25: "At the sound of the trumpet he blew: Aha! ... he feels the struggle from afar..."

15 Out of his mouth shall go forth a great sharp sword, to smite the nations: he shall shepherd them with a rod of iron. He ⁽he's gonna walk⁾ the wine press of the flaming wrath of Almighty God.

We already know all the images - the sword from his mouth, shepherding with an iron crutch and treading the press of wrath (Rev 1:16; Isa 11:4; Rev 2:27; Rev 14:19).
Every time something comes out from the mouthit has to do with words, with speaking. If it's a sword, it's fighting words.
Jesus fights first of all with words, by bringing the truth. He did so during his time on earth³ and still does today. The Gospel that spreads into the world and gradually permeates it is information. Violence is also in His armamentarium, but so far He has used little or none of it.
That will change when it comes to grazing with an iron crutch. The shepherd commonly uses a wooden crutch - the iron crutch symbolizes that the shepherd imposes his will on the sheep by brutal violence: Whoever disobeys is either killed or receives a terrible blow.
Jesus will switch to this mode of government at the end of the age of grace, that is, at His return. (It will not be needed in the New Jerusalem, where there will be those who willingly want to obey).
The tread of the wrath press is then a picture of the final terrible reckoning with evil. The Lamb will also be the executor of God's judgment. As we have said many times before, without justice there could be no final harmony.

16 He has a name written on his cloak and on his side, King of kings and Lord of lords.

r.: thigh;
Make it absolutely clear who is in charge, who is the commander-in-chief.
There are many authorities in the world of various degrees, civil and military, intertwined in various ways - but one, that of Christ, is uncompromisingly supreme.
A leader who participates in the battle himself is loved by his soldiers - he does not sit somewhere in the rear and decide, "We sacrifice the left wing, we sacrifice the right wing, we sacrifice both wings."⁴
A good warrior bears hardships and dangers, puts his life on the line with his soldiers,
This shows that he really cares about the cause he is fighting for, and also that he cares about the soldiers.
Jesus is the prototype of such a good warrior.
- Alexander of Macedon was well known in this respect, always fighting in the front line and choosing the most dangerous places to fight⁵.

17 And I saw an angel standing in the sun. And he cried with a loud voice to all the birds that flew ⁽through the middle of heaven⁾"Come, gather yourselves together to the great banquet of God, 18 that ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all, both free and bond, small and great."

I am already getting lost in the angels - it is clear that there are many of them, many important and with divided tasks and powers.
This standing in the sun: perhaps through the sun's disk - in which case there was not much to see of it, it was practically impossible to look at it, just as we cannot look at an eclipse with the naked eye.
- The angel is calling to the earthly birds, so the scene is obviously taking place on earth.
His call is strange: He summons the scavenger birds - to the battlefield of the great battle to come. There lie or will lie thousands of corpses that no one buries.
The dead are all, the important and the insignificant on the battlefield, no one escaped. Even the animals died.
This is probably a symbolic reminder of the extent of the destruction. The birds will find their own way to food.
- Unless, indeed, the birds, especially the scavengers, have been instructed to descend from a wide area and great distances.
- For example, flocks of ravens from the east come to Ostrava every winter. After the destruction of the city, the angel could instruct them to come "out of season" so that they would have enough food.
Call it feasting on corpses a great feast of God is highly morbid.
It is certainly a brutal reminder of human mortality and impermanence: a man sits on a throne for a day like a king, beautifully dressed, powerful and rich. He feels important and powerful. And the next day, the same man lies on the ground like a piece of meat, with no one to bury him and ravens pecking at his eyes.
- There's not so much morbid about it - that's the everyday reality (we do manage to bury our dead, but the contrast between human pride one day and a lying helpless corpse the next remains great).
The destruction of Babylon has befallen all: slaves and little ones (insignificant) people also perished along with the great, powerful and arrogant ones.
- This reminds us of the importance of leaving town (the system) in time - once it comes to trial, it will be too late, because the punishment will then be indiscriminate.
From the next chapter of the book of Revelation and from Ez 39 we learn that the feast of the scavengers will take place after the final battle of Magog against the saints on the mountains of Israel (after Satan's release at the end of the Millennium).

19 And I saw the beast, and the kings of the earth, and their armies gathered together, ⁽to wage war against⁾ against him that sat on the horse, and against his army.

The Lamb on horseback and the armies under his command did not rush to battle in vain - the beast responded to the destruction of Babylon, his key foothold, by throwing all his strength into the fight.
The attacker is the beast (Satan's right hand) - his goal is the total destruction of Christ and his kingdom.
- Satan cannot destroy Christ as the person of the Trinity, but it is not impossible to completely destroy all who claim to be his (Jews and Christians). The goal seems to be that no Jews and no Christians will remain on the planet and that Jesus will have to retreat back to heaven - leaving the earth to Satan and only those who are willing to worship him on it.
- Satan's forces are not insignificant - physically speaking, Jews and Christians are a small minority.

20 But the beast was taken, and with him the false prophet, who made signs before him, by which he deceived those who had received the mark of the beast, and who worshipped his image; and they were cast alive into the lake of fire burning with brimstone.

The war ended in defeat for the beast and its minion. The two main commanders were captured and eliminated.
It's interesting that the beast would go to war at all when he can read here what the outcome will be.
The question is, what alternative does she have if surrender is not an option for her - what can she do other than fight as long as possible and do as much damage as possible, dragging as many people down with her into destruction as possible.

21 And the rest were slain with a great sword, which came out of the mouth of him that sat on the horse. And all the birds were satisfied with their flesh.

Jesus fought with words - so the battle was "only" in the verbal realm? So everything said about the battle was only symbolism? It was not a physical battle, but a battle of ideas?
- E.g. like when Luther exchanged letters with the Pope where they "excommunicated" each other⁶?
It's possible - but then what about the piles of dead bodies?
Perhaps something along the lines of: the battle between the true gospel (or true believers) and the world and the devil will be fierce and indiscriminate. But the gospel will eventually prevail.
The casualties will be many - many who reject Christ will end up in eternal destruction without God.
Even today, Christ is being fought against by everyone - both consciously (the true warriors against Christ) and unconsciously (those who reject or ignore Christ and live in a world of their own making).

In this respect, the aforementioned candidates for harlotry have nothing to reproach themselves. ︎
beautifully and exhaustively explained in his book D. Drápal I freely quote:
Pebbles were used in Imperial Rome as tickets to the arena, where everyone got bread and could watch gladiators die.
The Latin word for "calculus" is "calculus", so they were good for calculating.
A white stone with the name of the invitee was handed out by the hosts as an invitation to the feast. These stones were called tesserae. The tessera convivialis was the ticket to the feast.
Tessera also had the meaning of "playing" dice
So Jesus could have been talking about an invitation to his "messianic" banquet. The name gives it a personal dimension - Jesus is inviting you personally.
The name is new and secret - Only from Jesus do we receive our true identity, only He tells me who I am. (And this is intimate personal stuff between Him and me).
White and black stones were used in jury trials: white meant innocent, black guilty.
So it may be that Jesus is declaring me innocent. He is confirming my innocence with a white stone, because He paid for my sins Himself.
Tessera could also refer to wood. If two families wished to enter into a special relationship with each other, they would carve an image on the tessera expressing that relationship and write the families' names on it. Then they cut it in half and each family kept the part with the other family's name on it. This covenant was permanent, across generations. If, even years later, someone came up with a tessera that fit into the other family's tessera, the family was obligated to take it. Every Christian has such a covenant with Jesus. ︎
Jesus did not physically fight, carry weapons, fight with opponents, or provoke an uprising. He fought, but always with words. ︎
Crazy sad princess. ︎
Granikos (334 BC) - Alexander crossed the river under fire and rushed straight at the Persian commanders; he nearly fell there.
Issos (333) - again personally led a wedge of hetayrs (heavy cavalry) to a key place.
Gaugamela (331) - led to a decisive breakthrough.
Malli in India (325) - the most famous example: climbed the walls firsthe jumped in amongst the enemy and got Severe chest wound/throb (almost died).
(I have read Alexander's biography, but this is according to GPT). ︎
The formulation is an exaggeration - the fact is, Pope Leo X first issued a warning bull against Luther - which Luther publicly burned. A year later, the Pope excommunicated him. Luther responded with a scathing letter. ︎

Vít Šmajstrla

Vit.Smajstrla@bormed.cz