Verse-by-Verse Bible Commentary

Revelation 19:7

Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready."
New American Standard Version

Bible Study Resources

Concordances:
Nave's Topical Bible - Bride;   Church;   Jesus Continued;   Marriage;   Praise;   Righteous;   Vision;   Scofield Reference Index - Bride;   Church;   Thompson Chain Reference - Bride;   Church;   Honour;   Honour God;   Honour-Dishonour;   Marriage;   Names;   Readiness;   Readiness-Unreadiness;   Titles and Names;   Torrey's Topical Textbook - Excellency and Glory of the Church, the;   Titles and Names of the Church;  
Dictionaries:
American Tract Society Bible Dictionary - Solomon's Song;   Bridgeway Bible Dictionary - Church;   Joy;   Lamb;   Marriage;   Baker Evangelical Dictionary of Biblical Theology - Christians, Names of;   Church, the;   Marriage;   Song of Solomon, Theology of;   CARM Theological Dictionary - Bride of christ;   Easton Bible Dictionary - Marriage;   Solomon, Song of;   Fausset Bible Dictionary - Canticles;   ;   Flax;   Horse;   Marriage;   Mephibosheth;   Oil;   Pomegranate;   Holman Bible Dictionary - Revelation, the Book of;   Hastings' Dictionary of the Bible - Ephesians, Epistle to;   Hallelujah;   Joy;   Marriage;   Hastings' Dictionary of the New Testament - Atonement (2);   Dependence;   Family;   Glory;   Hallelujah;   Joy;   Lamb;   Love;   Marriage;   Parousia;   Praise (2);   Revelation, Book of;   Wandering Stars;   Morrish Bible Dictionary - Lamb;   Marriage;   The Hawker's Poor Man's Concordance And Dictionary - Church;   Espoused;   People's Dictionary of the Bible - Antichrist;   Marriage;   Solomon the song of;   Smith Bible Dictionary - Marriage;   Wilson's Dictionary of Bible Types - Wedding;   Wife;  
Encyclopedias:
International Standard Bible Encyclopedia - Divorce in Old Testament;   Ephesians, Epistle to the;   Husband;   Revelation of John:;   Song of Songs;  
Devotionals:
Daily Light on the Daily Path - Devotion for April 26;   Every Day Light - Devotion for June 10;  

Adam Clarke Commentary

The marriage of the Lamb is come - The meaning of these figurative expressions appears to be this: After this overthrow of idolatry and superstition, and the discomfiture of antichrist, there will be a more glorious state of Christianity than ever was before.

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Clarke, Adam. "Commentary on Revelation 19:7". "The Adam Clarke Commentary". https://www.studylight.org/commentaries/acc/revelation-19.html. 1832.

Albert Barnes' Notes on the Whole Bible

Let us be glad and rejoice - Let all in heaven rejoice - for all have an interest in the triumph of truth; all should be glad that the government of God is set up over an apostate world.

And give honour to him - Because the work is glorious; and became it is by his power alone that it has been accomplished. See the notes on Revelation 5:12.

For the marriage of the Lamb is come - Of the Lamb of God - the Redeemer of the world. See the notes on Revelation 5:6. The relation of God, and especially of the Messiah, to the church, is often in the Scriptures represented under the image of marriage. See the Isaiah 54:4-6; 62:4-5 notes; 2 Corinthians 11:2 note; Ephesians 5:23-33 note. Compare Jeremiah 3:14; Jeremiah 31:32; Hosea 2:19-20. The idea is also said to be common in Arabic and Persian poetry. It is to be remembered, also, that papal Rome has just been represented as a frivolous and meretricious woman; and there is a propriety, therefore, in representing the true church as a pure bride, the Lamb‘s wife, and the final triumph of that church as a joyous marriage. The meaning is, that the church was now to triumph and rejoice as if in permanent union with her glorious head and Lord.

And his wife hath made herself ready - By putting on her beautiful apparel and ornaments. All the preparations had been made for a permanent and uninterrupted union with its Redeemer, and the church was henceforward to be recognized as his beautiful bride, and was no more to appear as a decorated harlot - as it had during the papal supremacy. Between the church under the papacy, and the church in its true form, there is all the difference which there is between an abandoned woman gaily decked with gold and jewels, and a pure virgin chastely and modestly adorned, about to be led to be united in bonds of love to a virtuous husband,

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Barnes, Albert. "Commentary on Revelation 19:7". "Barnes' Notes on the Whole Bible". https://www.studylight.org/commentaries/bnb/revelation-19.html. 1870.

John Gill's Exposition of the Whole Bible

Let us be glad, and rejoice, and give honour to him,.... The saints particularly; the converted Jews will call upon one another to express their gladness at the glorious display of Christ's kingly power and authority, and at the destruction of his enemies, and the happy and comfortable state of his church and people; and to rejoice in him as the Lord their righteousness and strength, and to give him the honour and glory of salvation, and to return him thanks for all the benefits they shall have received from him, particularly on account of what follows:

for the marriage of the Lamb is come; that is, of Christ, the Son of God, with the Jewish church more especially; there was a secret betrothing of all the elect to Christ before the world began; and there is an open espousal of every individual of them at conversion; but the public and general solemnization of the nuptials will not be until the new Jerusalem church state takes place in the personal reign of Christ, hereafter mentioned, Revelation 21:1 but here, and as previous to that, there will be a very general and open marriage of Christ with the people of the Jews, who have long rejected and forsaken him; for if the conversion of a single person may be called a marriage with Christ, much more the conversion of such members; and which is often prophesied of under this metaphor of a marriage, as in Isaiah 62:4. And now the time will be come for the accomplishment of it, the evidence of which follows:

and his wife hath made herself ready, or "dressed herself"; by decking herself with jewels, and putting on her wedding garment provided for her, and given to her by her husband, the Lamb, as appears from the next verse: this preparation will lie partly in the number of converts that will be brought into the Jewish church, which she will receive and clothe herself with, as with the ornament of a bride, Isaiah 49:18 and partly by the exercise of the several graces of the Spirit upon Christ, comparable to the jewels of a bride, with which she will be adorned for her husband; and also by putting on the robe of his righteousness, hereafter mentioned, which the old Jewish synagogue rejected, and therefore was cast off, Romans 10:3. The Arabic version reads, "the marriage of the Lamb is now come with his spouse, prepared for him"; and the Ethiopic version, "the marriage of his Lamb is come, and the wife is prepared"; and that her preparation is not by her own merits and works of righteousness, but by the grace of her husband, is clear from the following verse. Mr. Daubuz, by "the marriage of the Lamb", understands the first resurrection, and the state of the church at that time; and by "the fine linen", the dress of the church, next mentioned, the incorruptible body of the saints compared to a garment, 1 Corinthians 15:53 and by those who are afterwards said to be "called to the marriage", the converted nations in a mortal state: but all the saints will share in the first resurrection; besides, as yet the beast and false prophet are not destroyed, which must be before the first resurrection, as the following vision shows.

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The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rights Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliographical Information
Gill, John. "Commentary on Revelation 19:7". "The New John Gill Exposition of the Entire Bible". https://www.studylight.org/commentaries/geb/revelation-19.html. 1999.

Geneva Study Bible

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

(7) Namely, to that holy marriage, both herself in person in this verse, and also provided by her spouse with marriage gifts princely and divine, is adorned and prepared in the next verse.
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Beza, Theodore. "Commentary on Revelation 19:7". "The 1599 Geneva Study Bible". https://www.studylight.org/commentaries/gsb/revelation-19.html. 1599-1645.

Commentary Critical and Explanatory on the Whole Bible

rejoice — Greek, “rejoice  …  exult.”

give — so B and Andreas. But A reads, “we will give.”

gloryGreek,the glory.”

the marriage of the Lamb is come — The full and final consummation is at Revelation 21:2-9, etc. Previously there must be the overthrow of the beast, etc., at the Lord‘s coming, the binding of Satan, the millennial reign, the loosing of Satan and his last overthrow, and the general judgment. The elect-Church, the heavenly Bride, soon after the destruction of the harlot, is transfigured at the Lord‘s coming, and joins with Him in His triumph over the beast. On the emblem of the heavenly Bridegroom and Bride, compare Matthew 22:2; Matthew 25:6, Matthew 25:10; 2 Corinthians 11:2. Perfect union with Him personally, and participation in His holiness; joy, glory, and kingdom, are included in this symbol of “marriage”; compare Song of Solomon everywhere. Besides the heavenly Bride, the transfigured, translated, and risen Church, reigning over the earth with Christ, there is also the earthly bride, Israel, in the flesh, never yet divorced, though for a time separated, from her divine husband, who shall then be reunited to the Lord, and be the mother Church of the millennial earth, Christianized through her. Note, we ought, as Scripture does, restrict the language drawn from marriage-love to the Bride, the Church as a whole; not use it as individuals in our relation to Christ, which Rome does in the case of her nuns. Individually, believers are effectually-called guests; collectively, they constitute the bride. The harlot divides her affections among many lovers: the bride gives hers exclusively to Christ.

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These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed.
Bibliographical Information
Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Revelation 19:7". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/commentaries/jfb/revelation-19.html. 1871-8.

Robertson's Word Pictures in the New Testament

Let us rejoice and be exceeding glad (χαιρωμεν και αγαλλιωμενchairōmen kai agalliōmen). Present active subjunctive (volitive) of χαιρωchairō and αγαλλιαωagalliaō (elsewhere in N.T. in the middle except Luke 1:47; 1 Peter 1:8). For both verbs together see Matthew 5:12.

Let us give (δωμενdōmen). Second aorist active subjunctive of διδωμιdidōmi but A reads δωσομενdōsomen (future active) and P δωσωμενdōsōmen If the future indicative is read, the tone is changed from exhortation to declaration (we shall give glory unto him).

The marriage of the Lamb (ο γαμος του αρνιουho gamos tou arniou). In the O.T. God is the Bridegroom of Israel (Hosea 2:16; Isaiah 54:6; Ezekiel 16:7.). In the N.T. Christ is the Bridegroom of the Kingdom (the universal spiritual church as seen by Paul, 2 Corinthians 11:2; Ephesians 5:25., and by John in Revelation 3:20; Revelation 19:7, Revelation 19:9; Revelation 21:2, Revelation 21:9; Revelation 22:17. In the Gospels Christ appears as the Bridegroom (Mark 2:19.; Matthew 9:15; Luke 5:34.; John 3:29). The figure of γαμοςgamos occurs in Matthew 22:2-14. Three metaphors of women appear in the Apocalypse (the Mother in chapter Rev 12, the Harlot in Rev 17-19, and the Bride of Christ here to the end). “The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy” (Swete).

Is come (ηλτενēlthen). Prophetic aorist, come at last.

Made herself ready (ητοιμασεν εαυτηνhētoimasen heautēn). First aorist active indicative of ετοιμαζωhetoimazō and the reflexive pronoun. See Revelation 22:2 for ητοιμασμενην ως νυμπηνhētoimasmenēn hōs numphēn (prepared as a bride). There is something for her to do (1 John 3:3; Judges 1:21; 2 Corinthians 7:1), but the chief preparation is the act of Christ (Ephesians 5:25.).

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The Robertson's Word Pictures of the New Testament. Copyright Broadman Press 1932,33, Renewal 1960. All rights reserved. Used by permission of Broadman Press (Southern Baptist Sunday School Board)
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Robertson, A.T. "Commentary on Revelation 19:7". "Robertson's Word Pictures of the New Testament". https://www.studylight.org/commentaries/rwp/revelation-19.html. Broadman Press 1932,33. Renewal 1960.

Vincent's Word Studies

The marriage of the Lamb

For the figure, compare Isaiah 54:1-8; Ezekiel 16:7-14; Hosea 2:19; Matthew 9:15; John 3:29; Ephesians 5:25.

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Vincent, Marvin R. DD. "Commentary on Revelation 19:7". "Vincent's Word Studies in the New Testament". https://www.studylight.org/commentaries/vnt/revelation-19.html. Charles Schribner's Sons. New York, USA. 1887.

Wesley's Explanatory Notes

Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready.

The marriage of the Lamb is come — Is near at hand, to be solemnized speedily. What this implies, none of "the spirits of just men," even in paradise, yet know. O what things are those which are yet behind! And what purity of heart should there be, to meditate upon them! And his wife hath made herself ready - Even upon earth; but in a far higher sense, in that world. After a time allowed for this, the new Jerusalem comes down, both made ready and adorned, Revelation 21:2.

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These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website.
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Wesley, John. "Commentary on Revelation 19:7". "John Wesley's Explanatory Notes on the Whole Bible". https://www.studylight.org/commentaries/wen/revelation-19.html. 1765.

Scofield's Reference Notes

wife

The "Lamb's wife" here is the "bride" Revelation 21:9 the Church, identified with the "heavenly Jerusalem" Hebrews 12:22; Hebrews 12:23 and to be distinguished from Israel, the adulterous and repudiated "wife" of Jehovah, yet to be restored; Isaiah 54:1-10; Hosea 2:1-17 who is identified with the earth Hosea 2:23. A forgiven and restored wife could not be called either a virgin 2 Corinthians 11:2; 2 Corinthians 11:3 or a bride.

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These files are considered public domain and are a derivative of an electronic edition that is available in the Online Bible Software Library.
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Scofield, C. I. "Scofield Reference Notes on Revelation 19:7". "Scofield Reference Notes (1917 Edition)". https://www.studylight.org/commentaries/srn/revelation-19.html. 1917.

John Trapp Complete Commentary

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

Ver. 7. Hath made herself ready] Being first made ready by the grace of Christ. Certain est nos facere quod facimus; sed ille facit ut faciamus. (Aug.) The bowls of the candlestick had no oil but that which dropped from the olive branches, Zechariah 4:12.

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Trapp, John. "Commentary on Revelation 19:7". John Trapp Complete Commentary. https://www.studylight.org/commentaries/jtc/revelation-19.html. 1865-1868.

Johann Albrecht Bengel's Gnomon of the New Testament

Revelation 19:7. (210) ἡτοίμασεν ἑαυτὴν, hath prepared herself) that is, hath begun to prepare herself; as τεπίστευκα, ἠγάπηκα, ἤλπικα, I have obtained faith, etc. Respecting the marriage itself, see ch. Revelation 21:2; Revelation 21:9, etc.

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Bengel, Johann Albrecht. "Commentary on Revelation 19:7". Johann Albrecht Bengel's Gnomon of the New Testament. https://www.studylight.org/commentaries/jab/revelation-19.html. 1897.

Matthew Poole's English Annotations on the Holy Bible

A late reverend author tells us: That as there is a three-fold resurrection mentioned in Scripture;

1. A rising to a newness of life, Ephesians 5:14;

2. The conversion of the Jews, called life from the dead, Romans 11:15;

3. In the end of the world:

so there is a threefold marriage of the Lamb;

1. To particular souls, when by faith they are united to Christ;

2. To his church completed, when the Jews shall be called;

3. When all his elect shall be made one with him in glory, after the general resurrection.

He seemeth to understand it of all these. Probably the conversion of the Jews stayeth for the fall of the papacy, whose worship and persecution are great scandals to them. Probably also, upon the fall of it, many will be converted besides the Jews, and the general resurrection will not be far off. The learned Dr. More seems to restrain it to the Jews’ conversion; I had rather understand it more generally.

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Poole, Matthew, "Commentary on Revelation 19:7". Matthew Poole's English Annotations on the Holy Bible. https://www.studylight.org/commentaries/mpc/revelation-19.html. 1685.

Alexander MacLaren's Expositions of Holy Scripture

брак Агнца Еврейские свадьбы состояли из 3 этапов: 1) обручение (часто обручали, когда будущие жених и невеста были детьми); 2) представление (праздновалось обычно в течение нескольких дней до брачной церемонии); 3) церемония бракосочетания (обмен обетами, клятвами). Церковь была обручена с Христом по Его верховному выбору от вечности (Еф. 1:4; Евр. 13:20) и будет представлена Ему при восхищении (Ин. 14:1-3; 1Фес. 4:13-18). Последняя вечеря будет означать конец церемонии. Это символическое угощение будет иметь место при установлении Тысячелетнего Царства и продолжаться в течение всего тысячелетнего периода (ср. 21:2). Слово «жена» часто означает Церковь, так же и здесь (ср. 2Кор.11:2 – «чистая дева»; Еф. 5:22-24 – «жене»); в конечном итоге, оно будет означать всех спасенных всех возрастов, о чем будет сказано дальше в книге.

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MacLaren, Alexander. "Commentary on Revelation 19:7". Alexander MacLaren's Expositions of Holy Scripture. https://www.studylight.org/commentaries/mac/revelation-19.html.

Justin Edwards' Family Bible New Testament

The marriage of the Lamb; the church has been from the first espoused to Christ as a chaste virgin, but now he takes her into full union with himself, and thus gives her rest from all her conflicts and sufferings.

His wife; representing the multitude of his faithful followers. She appears as a bride arrayed in pure and white linen, in contrast with the filthy harlot of Rome described in chap Revelation 17:1-18.

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Edwards, Justin. "Commentary on Revelation 19:7". "Family Bible New Testament". https://www.studylight.org/commentaries/fam/revelation-19.html. American Tract Society. 1851.

Coffman Commentaries on the Bible

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

REGARDING THE MARRIAGE METAPHOR

The marriage of the Lamb is come ... "The marriage feast is the day of the Lord's Second Advent."[15] The figure of marriage to represent the relationship between the Lord and his people is often used in the New Testament, but in various analogies. In Matthew 22:1-4, the Christians are guests at the wedding. In Matthew 15:1ff, they are certain of the bridesmaids. In 2 Corinthians 11:1-3, they are chaste virgins betrothed unto the Lord. In Ephesians 5:22-32 and in Romans 7:4, the analogy is that Christians are now married to the Lord. "When passages like this (Revelation 19:7) are pressed as proof that the church is not now married to the Lord, these figures are ignored."[16] Also, in this connection, it is exceedingly important to remember that the Jewish customs of marriage are those prominent in all of these usages. The betrothal, which often took place as much as a year before the actual marriage, was fully equivalent legally to the marriage itself; during this period of waiting, the bridegroom was absent preparing a place for the bride (as in John 14:1-13), and any infidelity upon her part was considered as adultery; then came the great day of the marriage supper when the bridegroom and the bride began to live together. These and other peculiarly Jewish customs are all prominent in the New Testament employment of this metaphor. "The marriage supper," here, comes after the long period of waiting is over, and the bride and the bridegroom are taking up life together. For further elaboration of this, see under the above references in this series of commentaries, also in my Commentary on Matthew, pp. 6-8.

And his wife hath made herself ready ... This verse shocks the "faith only" people, who at once "correct this" by the comment that she made herself ready "not by doing anything of her own," and pointing out that "it was given to her, given by the pure grace of God, that she be clothed."[17] We might add that, of course, God gave her the clothes, but she had to put them on! That is what is meant by making herself ready. The whole analogy is beautifully exhibited in Matthew 22:12, where the wedding guests (Christians) had all received proper wedding garments, but one of them neglected to dress himself, with disastrous results for him; and so it will be for all who neglect to do the good works of the Christian life, which are a moment later identified as the wedding garments. By putting these on, the bride "worked out her own salvation" (Philippians 2:12); in this way she made herself ready. All of the ingenuity of people who do not believe it will never be able to eliminate this plain teaching of the word of God. We also add that no one could possibly believe in the free grace of God any more than does this writer!

[15] James Moffatt, Expositor's Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 464.

[16] John T. Hinds, op. cit., p. 266.

[17] R. C. H. Lenski, The Interpretation of St. John's Revelation (Minneapolis, Minnesota: Augsburg Publishing House, 1943), p. 542.

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Coffman Commentaries reproduced by permission of Abilene Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliographical Information
Coffman, James Burton. "Commentary on Revelation 19:7". "Coffman Commentaries on the Bible". https://www.studylight.org/commentaries/bcc/revelation-19.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

Foy E. Wallace's Commentary on the Book of Revelation

(2) The marriage supper of the Lamb--19:7-10.

The symbolism expressed in the marriage of the Lamb of verse seven, signified the blessed union of the church with Christ, the Head. But the use of the symbol here did not signify that the church had not been thus related to Christ before this apocalypse. The apostle, in Romans 7:4, represented the marital union of Christ and the church as bringing forth the fruit of wedlock in spiritual offspring. If the marriage did not exist the fruit would be illegitimate. The marriage union of Christ and the church is not a single act or thing. Every union of a believer with Christ in baptism is marriage to Christ, and is representative of the whole relation.

This marriage occurs every time one is baptized into Christ, and it is therefore always in process and is continuous. The accentuation on the marriage to' Christ in this context was due to the interference of the persecutions with gospel evangelization. Now, that the persecutors were overcome, conversions to Christ would again prevail; hence, the renewed symbol of marriage.

As the marriage itself is continuous, so must be the marriage supper, and it symbolized the continuous fellowship of all who are united to Christ; and it is as continuous as the baptism of believers and of the church itself. This part of the song of victory was based on the renewal of the interrupted fellowship of Christians by the afflictions and the tribulations of persecution.

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Wallace, Foy E. "Commentary on Revelation 19:7". "Foy E. Wallace's Commentary on the Book of Revelation". https://www.studylight.org/commentaries/foy/revelation-19.html. 1966.

Expository Notes of Dr. Thomas Constable

The song begun in Revelation 19:6 continues with an exhortation to rejoice and to glorify God (cf. Matthew 5:12). This is the last song of praise in the Apocalypse. God deserves praise because He has prepared the bride for the Lamb. [Note: Hughes, p201; Sweet, p279.]

The bride of the Lamb is evidently the church (cf. Revelation 19:9; Revelation 3:20; Revelation 21:2; Revelation 21:9; Revelation 22:17; John 3:29; 2 Corinthians 11:2; Ephesians 5:25-32). Even though the translators usually render the Greek word gyne, translated "bride," as "wife," here the context clearly shows that a wedding is in view. Gyne clearly describes a bride in other contexts too (e.g, Genesis 29:21; Deuteronomy 22:24 [both in the Septuagint]; Matthew 1:20; Revelation 21:9). The bride is the Lamb"s newly married wife having been joined to Him in heaven immediately after the Rapture. This is the third of three metaphors in Revelation that describe women. The woman (mother) in chapter12is Israel, the harlot in chapter17 is Babylon; and the bride in chapter19 is the church. God referred to Himself as Israel"s husband in the Old Testament ( Isaiah 54:6; Isaiah 62:5; Jeremiah 31:32; Ezekiel 16:7-14; Hosea 2:2; Hosea 2:16; Hosea 2:19). However this figure almost always describes Israel as an unfaithful wife. Only Isaiah used the marriage analogy in a consistently positive way. [Note: Jan Fekkes III, ""His Bride Has Prepared Herself": Revelation 19-21and Isaian Nuptial Imagery," Journal of Biblical Literature109:2 (Summer1990):272-73.] The prophet did so to show the future relationship between God and the faithful Jewish remnant. [Note: See Richard D. Patterson, "Metaphors of Marriage as Expressions of Divine-Human Relations," Journal of the Evangelical Theological Society51:4 (December2008):689-702.] Israel cannot be this bride or part of this bride because this bride comes to earth with Christ, but Old Testament saints will not experience resurrection until Christ returns to the earth ( Daniel 12:1-2). The fact that the bride in Revelation 21:12; Revelation 21:14 includes Israel indicates that the bride will be a growing body of people that will eventually encompass Israel as well as the church. There the bride is the New Jerusalem. However at this time, just before Christ returns to the earth ( Revelation 19:7), the figure of the bride must describe the church alone. Covenant theologians see no real distinction between Israel and the church at this time. [Note: E.g, Ladd, p248.]

Jesus Christ, the Lamb, frequently referred to Himself as a bridegroom (cf. Matthew 9:15; Matthew 22:2-14; Matthew 25:1-13; Mark 2:19-20; Luke 5:34-35; Luke 14:15-24; John 3:29). For the Jews, the wedding figure stressed the intimate relationship that will exist between God and His people in the earthly messianic kingdom. [Note: Swete, p246; Lee, 4:731; Robertson, 6:449.]

We can clarify the general time and place of the marriage of the Lamb by comparing it with marriage customs in the ancient Near East. [Note: See Edwin M. Yamauchi, "Cultural Aspects of Marriage in the Ancient World," Bibliotheca Sacra135:539 (July-September1978):241-52.] There were three main events involved in a marriage. First, the parents chose a bride for the groom. This takes place presently as the Holy Spirit calls the elect out of the world to be Christ"s bride through regeneration. Second, when the time for marriage had come, the groom would leave His home with His friends, go to the home of the bride, and escort her from her home to his. The bride did not know when this would occur. This will take place when Christ comes to take His bride to heaven at the Rapture (cf. John 14:1-2). Third, the groom provided a feast for his bride and his friends at his home that lasted several days. This will take place on earth either at the beginning of the Millennium, [Note: John F. Walvoord, The Prophecy Knowledge Handbook, p618.] throughout the Millennium, [Note: Pentecost, Things to ..., pp227-28; McGee, 5:1048.] or beginning with the Millennium and continuing throughout eternity (cf. Revelation 21:2; Revelation 21:9). [Note: Thomas, Revelation 8-22, p365.] I favor the first view. The present verse ( Revelation 19:7) describes the wedding proper, stage two (cf. Revelation 19:8; Revelation 19:14), which had taken place in John"s vision. It also announces that the bride is ready for the feast: stage three.

The preparedness of the bride is one reason for the celebration called for in this verse. The bride had prepared herself (cf. Matthew 25:14-23; 2 Corinthians 7:1; 1 John 3:3; Jude 1:21), but the ultimate preparation was God"s, so He deserves praise (cf. Matthew 20:1-16; Ephesians 5:25-27). The theme of the first song ( Revelation 19:1-3) was the destruction of the harlot, and the theme of this one is the wedding of the Lamb to His bride, who is the antithesis of the harlot.

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Constable, Thomas. DD. "Commentary on Revelation 19:7". "Expository Notes of Dr. Thomas Constable". https://www.studylight.org/commentaries/dcc/revelation-19.html. 2012.

Schaff's Popular Commentary on the New Testament

Revelation 19:7. Let us rejoice, and be exceeding glad, and let us give the glory to him, for the marriage of the Lamb is come, and his wife hath made herself ready. Up to this time the actual marriage of the Redeemer to His people has not taken place. The two patties have only been betrothed to one another (comp. 2 Corinthians 11:2). At length the hour has come when the marriage shall be completed, the Lord Himself being manifested in glory and His bride along with Him.

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Schaff, Philip. "Commentary on Revelation 19:7". "Schaff's Popular Commentary on the New Testament". https://www.studylight.org/commentaries/scn/revelation-19.html. 1879-90.

George Haydock's Catholic Bible Commentary

For the marriage, &c. In the New Testament, the word marriage points out the establishment of the Church, the vocation of different people to the faith, or the reign of the Messias. (Calmet)

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Haydock, George Leo. "Commentary on Revelation 19:7". "George Haydock's Catholic Bible Commentary". https://www.studylight.org/commentaries/hcc/revelation-19.html. 1859.

E.W. Bullinger's Companion Bible Notes

rejoice = be exceeding glad. Only here in Rev. First occurance: Matthew 5:12.

honour = the glory. See Revelation 19:1.

marriage = marriage-feast. Greek. gamos. See Matthew 22:2, &c.; Revelation 25:10; and (Septuagint) Genesis 29:22. Esther 1:5; Esther 2:18; Esther 9:22. In Revelation 19:9 "supper". See App-140and App-197.

wife. Greek. gune. Here and Revelation 21:9 "wife". Elsewhere in Rev. "woman".

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Bullinger, Ethelbert William. "Commentary on Revelation 19:7". "E.W. Bullinger's Companion bible Notes". https://www.studylight.org/commentaries/bul/revelation-19.html. 1909-1922.

Commentary Critical and Explanatory on the Whole Bible - Unabridged

Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready.

Glad ... rejoice - `rejoice ... exult.'

Give. So B 'Aleph ('), Andreas; but A, 'we will give.' 'Glory'-`the glory.'

The marriage of the Lamb is come. The full, final consummation is at Revelation 21:2-9, etc. Previously there must be the beast's overthrow, etc., at the Lord's coming, the binding of Satan, the millennial reign, the loosing of Satan, his last overthrow, and the general judgment. The elect Church, the heavenly Bride, soon after the destruction of the harlot, is transfigured at the Lord's coming, and joins in His triumph over the beast. On the emblem of the heavenly Bridegroom and Bride, cf. Matthew 22:2; Matthew 25:6; Matthew 25:10; 2 Corinthians 11:2. Perfect union with Himself, and participation in His holiness, joy, glory, and kingdom, are included in this symbol (cf. Song). Besides the heavenly Bride, the transfigured, translated, and risen Church, reigning over the earth with Christ, there is also the earthly bride, Israel, in the flesh, never yet divorced, though for a time separated, from her Divine Husband, who shall then be re-united to the Lord, and be mother-church of the millennial earth, Christianized through her, (Isaiah 50:1; Isaiah 54:1-17; Isaiah 60:1-22; Isaiah 61:1-11; Isaiah 62:1-12; Isaiah 65:1-25.) Scripture restricts the language of marriage-love to the Bride, the Church as a whole. Individuals, in relation to Christ, ought not to adopt it, as Rome does as to her nuns. Individually, believers are guests; collectively, they constitute the Bride. The harlot divides her affections among many; the Bride gives hers exclusively to Christ.

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Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Revelation 19:7". "Commentary Critical and Explanatory on the Whole Bible - Unabridged". https://www.studylight.org/commentaries/jfu/revelation-19.html. 1871-8.

Treasury of Scripture Knowledge

Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready.
be glad
Deuteronomy 32:43; 1 Samuel 2:1; Psalms 9:14; 48:11; 95:1-3; 100:1,2; 107:42; Proverbs 29:2; Isaiah 66:10,14; Zechariah 9:9; John 3:29; Philippians 3:3
for
21:2,9; Psalms 45:10-16; Song of Solomon 3:11; Isaiah 62:5; Hosea 2:19,20; Matthew 22:2; Matthew 25:1-10; 2 Corinthians 11:2; Ephesians 5:32
and his
Isaiah 52:1
Reciprocal: Psalm 45:9 - queen;  Psalm 45:13 - king's;  Psalm 68:3 - But;  Song of Solomon 1:8 - O thou;  Song of Solomon 2:10 - Rise;  Song of Solomon 4:9 - my spouse;  Isaiah 61:10 - will greatly;  Hosea 2:16 - Ishi;  Zechariah 3:4 - and I will;  Matthew 24:44 - GeneralMatthew 25:6 - go;  Mark 2:20 - the bridegroom;  Luke 5:34 - the children;  Luke 12:40 - GeneralJohn 1:29 - Behold;  Acts 21:20 - they glorified;  Romans 7:4 - that ye;  Romans 11:36 - to whom;  Revelation 19:9 - Blessed

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Torrey, R. A. "Commentary on Revelation 19:7". "The Treasury of Scripture Knowledge". https://www.studylight.org/commentaries/tsk/revelation-19.html.

Walter Scott's Commentary on Revelation

THE MARRIAGE.

Revelation 19:7. — This great and grand event is the consummation of joy to Christ as man. It is not said the marriage of the bride, but the marriage of the Lamb. It is His joy that is specially in view; not ours. The marriage, of which no details are given, takes place in Heaven, and on the eve of the Lord's Return in power, or the Appearing, several years at least subsequent to the Rapture (1 Thessalonians 4:1-18; John 14:3). The marriage is the disclosed secret of Ephesians 5:32. Not Israel, nor a remnant thereof, but the Church of the New Testament is the bride. Israel in her land was the wife of Jehovah (Jeremiah 3:14-20; Isaiah 54:1), but the wife was divorced because of her iniquity. Israel, however, is to be reinstated in Jehovah's favour. But a divorced wife can never again be a virgin, and it is not a divorced wife but a virgin whom the Lord marries (Leviticus 21:14 : compare v. 13 with 2 Corinthians 11:2). Israel, moreover, has her place and blessing on the earth; the marriage of the Lamb is in Heaven, the Church's proper home. The exclusively heavenly character of the scene forbids the application of it to Israel.{*See remarks on Revelation 12:1-2; on Revelation 17:2 and footnotes in latter page.}

Of whom is the bride composed? We answer unhesitatingly, all saints embraced between these two epochs, i.e., Pentecost (Acts 2:1-47) and the Translation (1 Thessalonians 4:17). These events respectively mark the commencement and the termination of the Church's sojourn on earth.

The twenty-four elders, the mystic representatives of the redeemed seen in Heaven immediately after the Translation (Revelation 4:1-11), are named for the last time in verse four of our chapter. We gather, therefore, that the moment has now arrived when the distinct body, the Church, the bride, first comes into view. The elders divide, so to speak, and the bride and guests take their respective places in the economy of Heaven. All up till now had one place. There are special blessings to the saints of this Dispensation (Matthew 11:11; Hebrews 11:40), and there are others common to all believers. Now in the course of the apocalyptic visions (Revelation 4:1-11 — 19: 4) no differences or distinctions of any kind appear amongst the elders. The term elders disappears as the various companies of saints take their allotted place in relation to the Lamb. The Church is the bride. The Church is imperishable because founded on the glory and dignity of Christ as Son of God (Matthew 16:18). His body, too, is the nearest of all to Him (Ephesians 1:23), as the bride is the dearest object to His heart and eye. He has loved the Church with a deathless and unchangeable love, a love ever active, and knowing no cessation till He presents her in glory to Himself (Ephesians 5:25-27). The Church has weathered many a storm, has longed for her heavenly Bridegroom through cloud and sunshine, has in conjunction with the Spirit on earth ofttimes cried to Him, the Bright and Morning Star, "Come" (Revelation 22:16-17). We who have had our place in the Father's house, according to John 14:3, are about to be displayed in the kingdom as the bride and wife of the Lamb. What a moment of joy! His glory and joy exceedeth.{*The presentation of the Church in glory to Himself (Ephesians 5:27) is a private matter, and precedes the public event, the marriage of the Lamb. The one is the corollary of the other.} More of the oil of gladness is poured upon His head than upon ours (Hebrews 1:9). Our place, our blessing, our gladness are wrapped up in His. "The marriage of the Lamb is come." Then shall He Who died see of the travail of His soul and be satisfied.

THE LAMB'S WIFE MAKES HERSELF READY.

7. — "His wife has made herself ready." In this connection the term bride would not be an appropriate one. Now there are two sorts of fitness, and the Church is the subject of both. First, God in the exercise of His sovereign grace makes one fit for heavenly glory, as we read, "Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the saints in light" (Colossians 1:12). Second, believers have to make themselves ready ere they enter on their eternal glory. That is, the story of earth has to be gone over again in the presence of Him Who is light. Our lives have to be reviewed at the bema of Christ (2 Corinthians 5:10). The light of the throne will be cast over and upon every moment of our lives, discovering the hidden, and bringing out the true character of act, word, and service. The enigmas of life will be explained, unsolved problems cleared up, and all mistakes and misunderstandings rectified. This, and more, is the application of the judgment seat of Christ to the heavenly saints, and precedes the marriage. "His wife has made herself ready." The light of the throne has done its blessed work, bringing out into bold relief the whole story of her history on earth. What would it be if in glory we remembered one incident of a painful kind which had not been set right? The thought would be intolerable. But all will come out at the judgment seat as a matter between each saint and God. It will not be a public exposure before others. Nor must this be understood as signifying judicial judgment. All that has been settled on the Cross. We appear before the bema of Christ crowned and glorified, "raised in glory" (1 Corinthians 15:43), to have the light of the throne cast upon the past. What a mercy that it is so. We shall then pass from the bema with its searching light into the loved presence of the Lamb as His bride and wife for ever.

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Scott, Walter. "Commentary on Revelation 19:7". "Walter Scott's Commentary on Revelation". https://www.studylight.org/commentaries/sor/revelation-19.html.

E.M. Zerr's Commentary on Selected Books of the New Testament

Marriage of the Lamb is come. The subject of marriage is spoken of in the Bible from two different angles, and unless this is understood we may think there are some contradictions. For instance, Christians are said to be married to Christ at the present time ( Romans 7:4), and now our verse says the marriage is about to take place. In old times an engagement was regarded in the light of marriage as far as the moral obligation is concerned. That is why Genesis 19:14 speaks of the men who had "married his [Lot"s] daughters" when they were engaged to them. And in Matthew 1:18 it says that Mary was espoused to Joseph, while the next verse calls him her husband. So Christians are actually only espoused (engaged) to Christ now. That is why Paul says "I have espoused you to one husband, that I may present you as a chaste virgin to Christ" ( 2 Corinthians 11:2). But the actual marriage is what is meant in our verse. ‘His wife hath mad-e herself ready. This remark is based on the common practice that causes a woman to prepare her garments for the important occasion.

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Zerr, E.M. "Commentary on Revelation 19:7". E.M. Zerr's Commentary on Selected Books of the New Testament. https://www.studylight.org/commentaries/znt/revelation-19.html. 1952.

Commentary by J.C.Philpot on select texts of the Bible

Revelation 19:7

"Let us be glad and rejoice, and give honor to him—for the marriage of the Lamb has come, and his wife has made herself ready."Revelation 19:7

We need two things to take us to heaven; a title to it, and a fitness for it. Our only title to heaven is the blood and righteousness of the Son of God—that blood which "cleanses from all sin," and that righteousness which "justifies us from all things from which we could not be justified by the law of Moses." Nothing unclean or defiled can enter heaven. This is God"s own testimony—"Nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful, but only those whose names are written in the Lamb"s book of life." ( Revelation 21:27).

But besides the title, there must be also a fitness for this heavenly city, according to the words of the apostle—"Giving thanks unto the Father, who has made us fit to be partakers of the inheritance of the saints in light" ( Colossians 1:12). While here below, then, we must learn to sing some notes of that joyous anthem which will issue in full, uninterrupted harmony from the hearts and lips of the redeemed in the realms above, when that glorious company will ever cry, "Alleluia! Salvation, and glory, and honor, and power unto the Lord our God." If we are to sit down among those blessed ones who are called unto the marriage supper of the Lamb, not only must we be "arrayed in fine linen, clean and white, for the fine linen is the righteousness of saints," but we must have had "the kingdom of God, which is righteousness and peace and joy in the Holy Spirit" ( Romans 14:17), set up in our hearts.

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Philpot, Joseph Charles. "Commentary on Revelation 19:7". Commentary by J.C.Philpot on select texts of the Bible. https://www.studylight.org/commentaries/jcp/revelation-19.html.

Ernst Hengstenberg on John, Revelation, Ecclesiastes, Ezekiel & Psalms

Revelation 19:7. Let us be glad and rejoice and give him the glory; for the marriage of the Lamb is come, and his wife has made herself ready. The words: let us rejoice and be glad, seem to allude to those of our Lord in Matthew 5:12, (comp. 1 Peter 4:13). To give honour or glory to God, is as much as, to ascribe it to him, to acknowledge it as existing—comp. on ch. Revelation 4:9, Revelation 11:13, Revelation 16:9.

On this very account, to give glory, is at the same time, to give the glory; that glory, namely, which God has manifested in the great events now under consideration.

That we must distinguish between the arrival of the marriage and its celebration, appears from the added clause, "and his wife has made herself ready." If the wife has first made herself ready, then the wedding cannot yet have begun. As to the future, the song of praise merely anticipates what lies within the limits of this group. But the group reaches no farther than to the immediate approach of the wedding. The solemnity itself belongs to what comes after. The marriage is come, whenever the wedding-day has dawned.— Here, as always in the New Testament, where the relation of Christ to his church is represented under the image of a bridegroom, as in John 3:29, there is a reference to the song of Solomon (comp. on ch. Revelation 3:20).

The marriage here is not the marriage-feast, as Vitringa falsely infers from Revelation 19:9. Here, where the subject of discourse is the Lamb and his wife, or the church in its entire fulness, the marriage is in its proper place. There, where individual believers are spoken of, it is fitly the marriage-supper. Revelation 19:9 alone shews, that γά μος here is the marriage itself.

As over the transcendent future manifestation of the glory of God there may be descried the quiet and concealed glory, which he exhibits even in the times of the militant church, his reigning now in the midst of his enemies, so there is implied here the close internal connection, which Christ has with his church from the first foundation of it onwards through every dark and troubled age—comp. Matthew 28:20, "I am with you always even to the end of the world," which contains in the background the surpassing display of glory, that is to be made to the triumphant church. It is as if he then first brought home his bride. In Matthew 9:15, also the time, that stretches from the death of Christ to his return, appears as a time of absence for the bridegroom. In the parable of the ten virgins the return of the bridegroom is in the first instance expected. According to 2 Corinthians 11:2, the marriage of Christ to his bride, the church, is only to take place in the future. In Ephesians 5:25-27, the church is represented as a bride adorned for a future marriage. We may learn from ch. Revelation 13:8, the reason why Christ appears here under the name of the Lamb. It is in Christ's sacrifice, in his bloody atonement, that his whole relation to the church has its root, that the state of glory also has its root, to which he leads them. The anticipative character of this doxology discovers itself here quite plainly. Here the marriage is already at the very door. But it is only in ch. Revelation 21:2, that the new Jerusalem comes into view, prepared and adorned as a bride for her husband. We are here, therefore, already beyond the victory of the ten kings, beyond the thousand years, beyond the last victory over Gog and Magog. Those, who fail to perceive the anticipative character of the song, are driven to such constrained suppositions as the following—that the subject of discourse here is not properly the marriage union with the Lamb, but only an "ante-past for the justified."

The wife of the Lamb has made herself ready. In a looser sense, the betrothed was sometimes called the wife of the bridegroom—comp. Deuteronomy 22:24; Genesis 29:21; Matthew 1:20; and here, ch. Revelation 21:9, "Come, I will shew thee the bride, the Lamb's wife." The making ready has respect to the worthy reception of the bridegroom. To make ready for the coming of the bridegroom, is represented in the parable of the ten virgins, as the great object of the church during the whole time that was to elapse between the first and the second appearance of the Lord. And, according to the parable, the preparation consists especially in having oil in the lamp—the emblem of the Holy Spirit—that is, in having the name of Christian, an anointed one, as something more than a mere name. Special allusion is made here to Matthew 25:10. Only those who were ready, went in with the bridegroom to the marriage.

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Hengstenberg, Ernst. "Commentary on Revelation 19:7". Ernst Hengstenberg on John, Revelation, Ecclesiastes, Ezekiel & Psalms. https://www.studylight.org/commentaries/heg/revelation-19.html.

Whedon's Commentary on the Bible

7.The marriage of the Lamb—By the association of contrast the thought turns from the harlot to the pure and holy wife. Nevertheless, the immediacy of the time-words here is no proof that the marriage of Revelation 21:9 (and so the second advent) is literally close at hand.

Even in our Lord’s day on earth (Matthew 21:1-10) that marriage was “ready,” and the invitations were sent forth. That is, men are now invited to the New Jerusalem, irrespective of time. And so the justification of the believer is a marriage supper, Revelation 2:20. And so, in different stages, both the sanctification of the Church and her glorification is a divine marriage.

Mr. Glasgow, however, calls attention to the fact that the marriage and the marriage supper are two entirely different things. He avers that in every instance in the New Testament the word , wedding, refers, not to the marriage ceremony but to the feast, which was often some days after. The marriage at Cana was the marriage feast, not the actual wedding. Jesus, by his incarnation, became the bridegroom, (since John was the friend of the bridegroom,) as appears by John 3:29. So that while the marriage is on earth, the feast is in heaven. And so here the word is not bride, but wife; and in Revelation 21:9, the word “bride” is explained by “wife,” as if the marriage had passed, and the feast was to come.

Is come—The union of the pure Church with Christ is frequently imaged as a marriage. Thus, to the Jewish Church Jehovah says: “I am married unto you.” Jeremiah 3:14. And in Isaiah 50:1, there is divorce in consequence of unfaithfulness. Yet the completion of the marriage of the Lamb, in its fullest sense, is after the great white throne of Revelation 20:11. For the actual final wife is the New Jerusalem, as shown by Revelation 21:9. And at Revelation 21:2, this New Jerusalem comes “down out of heaven prepared as a bride adorned for her husband.” And that is very decisive proof that, as the bride is the pure Church, so the harlot is an impure Church.

 

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Whedon, Daniel. "Commentary on Revelation 19:7". "Whedon's Commentary on the Bible". https://www.studylight.org/commentaries/whe/revelation-19.html. 1874-1909.

The Expositor's Greek Testament

Revelation 19:7. A proleptic allusion to the triumphant bliss as a marriage between the victorious messiah and his people or the new Jerusalem (cf. Volz, 331). The conception is primarily eschatological (Weinel, p. 137; cf. Mechilta on Exodus 19:17) and is so employed here. The marriage-day of Christ and his church is the day of his second advent. This is the more intimate and tender aspect of the divine . But, as a traditional feature of the Oriental myth (Jeremiah, 45 f.) was the postponement of the deity’s wedding until he returned from victory (i.e., after vanquishing the darkness and cold of the winter), the religious application turns first of all to the overthrow of messiah’s foes (Revelation 19:11 f.).— , act. as in 1 Peter 1:8 (cf. Abbott, Diatessarica, 2, 689).

 

 

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Nicol, W. Robertson, M.A., L.L.D. "Commentary on Revelation 19:7". The Expositor's Greek Testament. https://www.studylight.org/commentaries/egt/revelation-19.html. 1897-1910.