(4) And the four and twenty . . .—The twenty-four elders, the representatives of the Church, and the four living beings, the representatives of nature, fell down and worshipped God who sitteth (not “sat,” as in the English version) on the throne. These, too, join in the chorus of praise.

(8) And to her was granted . . .—Better, And it was given to her that she should be clothed in fine linen, bright, pure; for the fine linen is the righteousness (or, righteousnesses; the word is plural) of the saints. This verse is not to be taken as part of the song. The song closes with the announcement that the Lamb’s wife has made herself ready. Then follows the explanation of this readiness: she is adorned in fine linen. Her apparel is in contrast to the harlot: it is not purple and scarlet (Revelation 17:4; Revelation 18:16), but pure white. The symbol is explained: “the fine linen is the righteousness (or, righteousnesses) of the saints.” The raiment is that which strikes the eye: it has its character, and it indicates the character of the wearer. The harlot attracts by ostentatious colours, the tokens of qualities more conspicuous than abiding, more dazzling than helpful; the Lamb’s wife is robed in pure and stainless white, the token of those high, moral, spiritual qualities by which she has been known. The source of these righteousnesses is divine: it is given to her to be so arrayed. It is no fictitious righteousness: it is real, it is hers, though it would never have been hers but for Him without whom she can do nothing (comp. John 15:4-5, and Philippians 3:8-10): and it is through the wearing of this white flower of a blameless life that she has borne witness for her Lord, and against the spirit of harlotry and sin (Matthew 7:16-18).

(9) And he saith unto me . . .—Who is the speaker? The general and simplest opinion is that it is the angel mentioned in Revelation 17:1 who speaks. The speaker bids the seer write: “Blessed are they who are bidden to the supper of the marriage of the Lamb.” This is one of the six benedictions of the Apocalypse (Rev. Revelation 1:3; Revelation 14:13; Revelation 20:6; Revelation 22:7; Revelation 22:14): it is founded on our Lord’s parables (Matthew 22:1; Matthew 25:1; comp. also Revelation 3:20): the blessing of the call to the marriage supper is more clearly realised now that the day of joy is at hand. We must not draw too sharp distinctions, as some have done, between the bride and the guests: the imagery is varied to give fulness and force to the truths which no emblems can adequately express. The Church of Christ will rest, and feast, and reign with her Lord; and in all the peace, gladness, and triumph of that joy-time God’s servants will share. A solemn confirmation of this follows, as in Revelation 21:5; Revelation 22:6 : “these words are true (sayings) of God.”

(10) And I fell at his feet . . .—The impulse to worship the messenger who had unfolded such visions was not unnatural: the immediate checking of it here and in Revelation 22:8-9, on the part of the angel, supplies an indirect evidence of the genuineness of the whole book, and gives it a moral tone immeasurably superior to the vision-books of pretended revelations. And he saith to me, See (or, take heed) not (i.e., to do it); I am a fellow-servant of thee and of thy brethren who have the testimony of Jesus: worship God; for the testimony of Jesus is the spirit of prophecy. One bond of service unites angels and men: to be servants of God is the highest title they can attain; worship is for God alone. The words “worship God” are most emphatic: “to God give thy worship, and not to me, who am but thy fellow-servant.” The angel is his fellow-servant, and at that time he was emphatically so, as he and the Apostle were engaged in one common work—“the testimony of Jesus.” The Apostle’s work in the world was the testimony of Jesus (Revelation 1:2; Revelation 1:9), and the Spirit of prophecy which moved (2 Peter 1:21) the angel was likewise the testimony of Jesus. One work and one worship belong to both. He whom Apostles worshipped unrebuked (Matthew 28:9; Matthew 28:17) was the one whom all the angels of God were bidden to worship (Psalms 97:7; Hebrews 1:6). It is wonderful, with this emphatic witness to our Lord Jesus Christ, any should have undervalued this book of Revelation, as one which failed to honour Him.

(11) And I saw heaven opened . . .—Better, And I saw the heaven opened (not “opening,” but set open, already opened, as in Revelation 4:1), and behold a white horse, and (behold) one that sitteth upon him called Faithful and True, and in righteousness He judgeth and warreth. The description reminds us of the opening of the first seal. Again we have the white horse, and the rider. That early vision of a conquering Christ had been first a hope and then a despair, as age after age interposed its obstacles to the manifestation of the sons of God; but now, with added splendour, the vision is renewed: the hopes of the waiting shall not perish for ever. Once more the victorious rider appears, and His name dispels all fear, though the vision has been long in tarrying. At the end it speaks and does not tarry (Habakkuk 2:1-4), for He who rides upon the heavens, as it were upon a horse, has His name Faithful and True (Hebrews 10:23; Hebrews 10:36-38). This name combines two characteristics: fidelity to promises, trustworthiness; and the power to satisfy every legitimate desire which has been awakened in the hearts of His people; for in Him all hopes find repose, and every ideal is realised. He is further pictured as a warrior. This warrior bridegroom carries us back to Psalms 45, where a similar combination of marriage joy and martial triumph is found. Righteousness marks His progress in war, as faithfulness is manifested towards those who trust Him (Isaiah 11:4-5). Here is comfort on the threshold of a vision of deliverance. The book has shown us war, conflict, confusion: the passions of men surging against one another, and dashing like vain waves against God’s immutable laws; the world history is written in blood. We blame men for these cruel and desolating wars; but another question rises imperiously, Why does an all-good ruler allow these heart-breaking scenes? If earth’s groans pain and trouble us, do they not grieve Him? Where is He that He permits all this? The answer is, “In righteousness He judges and makes war.” The worked-out history of the world will make this plain. The righteousness of God is being revealed: all will see it one day; but now the just must live by faith in Him who is faithful and true, and who preserves the germ of all divine life in the history of the world.

(14) And the armies . . .—The words “which were” should be omitted. The armies in heaven followed Him. Some would limit these to angels. The apparel which they wear—the fine linen (byssus) “which is the righteousness of saints” (see Revelation 19:8)—is conclusive against this limited view. The saints who have fought the good fight here, and who loved not their lives unto the death, will share the triumph of their king. (Comp. also Revelation 17:14.) The horses upon which they are seated are white. The raiment they wear is white, pure. (Comp. Revelation 19:8, and Revelation 3:4; Revelation 7:14.) The hue of triumph is here, but it is the triumph of righteousness. (Comp. also Ezekiel 38:4.)

(15) And out of his mouth . . .—Translate, And out of His mouth goeth a sharp sword, that with (literally, in) it He may smite the nations: and He (Himself) shall shepherd them with (literally, in) a rod of iron: and He (Himself) treadeth the winepress of the wine of the wrath of the anger of God the All ruler. The sharp sword is the same that we have read of before (Revelation 1:16); there it was called the two-edged sword. The omission of the epithet in this passage, which describes the Word of God as the conqueror and the judge, is not without significance. The sword is now wielded for but one work—the word that Christ spoke will judge men at the last day (John 12:48). The power of this word found an illustration in the falling back of the hostile band which came to take Him in the day of His humiliation (John 18:5); yet more gloriously will the power of His word be felt (comp. Isaiah 11:4; Jeremiah 23:29; 2 Thessalonians 2:8) when He will slay the wicked with the word of His mouth. The passage in Psalms 2:9 must be borne in mind. Christ comes as King; His is a rule in righteousness; those who oppose this kingdom of righteousness find the shepherd’s staff as a rod of iron; the stone rejected falls upon the builders, and grinds them to powder. It is thus that the winepress of God’s wrath is set up, and the righteous King appears as one who treads it out. (Comp. Isaiah 63:1-3.) He Himself (the emphasis lies here) treads it. We have again the figure of the vintage made use of. (Comp. Revelation 14:20.) It is the harvest of retribution; the wicked are filled with the fruit of their own doings; so is the work seen to be the work of the All-Ruler.