Big Idea: God’s people are called to rejoice over his judgment of the evil city and his vindication of the saints.
Understanding the Text
We now enter the final stage of Babylon’s destruction (17:1–19:5). The laments of Babylon’s codependents in 18:9–19 are contrasted with the rejoicing of the righteous in 18:20–19:5. God’s people are urged to celebrate God’s judgment of the “great city” (18:20). This command is followed by the announcement of Babylon’s certain destruction (18:21), which focuses upon what is now absent from the wicked city (i.e., the sixfold repetition of “never again” in 18:21–23). Babylon’s wickedness is specified as arrogance, the deception of the nations, and the murdering of the saints (18:23–24). The “rejoicing” of 18:20 now extends to heaven as the great multitude praises God for condemning the great prostitute and avenging the blood of his servants (19:1–3; cf. “Hallelujah” in 19:1, 3–4). Finally, all of heaven worships God and offers him praise. Just as the present passage concludes 17:1–19:5, it also introduces the next major section on the final victory of God beginning in 19:6. The celebration of heaven at the overthrow of Babylon prepares for even more rejoicing at Jesus’s return (19:6–8).
Outline
e. God’s judgment of Babylon calls for rejoicing and praise (18:20–19:5)
i. Call for the heavens and saints to rejoice (18:20)
ii. The destruction of Babylon (18:21–24)
iii. The great multitude in heaven praises God (19:1–3)
iv. The twenty-four elders and the four living creatures praise God (19:4)
v. The voice from the throne calls for praise (19:5)
Interpretive Insights
18:20 Rejoice over her, you heavens! Rejoice, you people of God! Rejoice, apostles and prophets! For God has judged her with the judgment she imposed on you. Whereas in 11:10 the inhabitants of the earth rejoiced at the death of the two witnesses, now the heavens and God’s people (and her leaders: apostles and prophets) are commanded to “rejoice” over his judgment of Babylon (cf. 12:12; Jer. 51:48). They are not rejoicing at the suffering of the wicked or satisfying any kind of lust for revenge but celebrating God’s victory over evil and his faithfulness to his suffering people. Their faith wasn’t in vain. God is faithful. Evil will not win! They rejoice “because [NIV: “for”] God has judged the judgment of you from her” (author’s literal translation) or “God has judged her judgment of you.” God has finally answered the saints’ cry for vindication first presented in 6:9–11 (cf. also 11:18; 15:4; 16:5–6; Jer. 51:49). A legal scene is in view. Since God’s people have already been condemned in Babylon’s “courtroom,” now Babylon will be condemned in God’s courtroom.1
18:21–24 a mighty angel picked up a boulder the size of a large millstone and threw it into the sea, and said: “With such violence the great city of Babylon will be thrown down, never to be found again.” For the third time in the book we encounter a “mighty angel” (cf. 5:2; 10:1). This time, the angel participates in a symbolic act of throwing a huge boulder into the sea to illustrate the judgment of Babylon (cf. Jer. 51:63–64; Ezek. 26:12, 21). The millstone was not a small stone used to grind grain by hand (e.g., Matt. 24:41) but a huge stone that weighed several tons and was turned by a donkey or mule (e.g., Mark 9:42).
The music . . . No worker of any trade . . . The sound of a millstone . . . The light of a lamp . . . The voice of bridegroom and bride will never be heard in you again. The violent defeat of the wicked city results in the loss of the city’s life. Just as Babylon (first-century Rome) had persecuted Christians economically (e.g., exclusion from the trade guilds), so God’s judgment of Babylon now affects the entire economic system. Six times the phrase “never . . . again” occurs in 18:21–23 to depict what has been taken from the city: music, commerce, food, light, and marriage. Resseguie notes how the negative language used to describe the overthrow of Babylon contrasts with the “no more” language used to portray what is absent from the new creation: no more sea, tears, death, mourning, crying, or pain (21:1, 4).2 The absence of all good in the wicked city stands in contrast to the absence of all evil from the heavenly city.
Your merchants were the world’s important people. By your magic spell all the nations were led astray. In her was found the blood of prophets and of God’s holy people, of all who have been slaughtered on the earth. Here we see three reasons why God has judged Babylon. First, her merchants were the “great ones of the earth.” In other words, her representatives and chief promoters glorified themselves rather than God, and such arrogance and the complete absence of humility calls for judgment. Second, through her magic spell or sorcery she deceived the nations. Although the practice of magic was a major problem in first-century Asia, the reference here is probably figurative, equating Babylon’s idolatrous materialism with a spell she cast over the nations to deceive them (cf. 9:21; 21:8; 22:15).3 Third, Babylon has murdered God’s people (cf. 6:9–11; 7:14; 11:7; 13:7, 15; 14:13; 16:6; 17:6; 19:2). God’s servants are listed in a variety of ways throughout this section: “my people” (18:4), “people of God,” “apostles and prophets” (18:20), “prophets” (18:24), “God’s holy people” (18:24; 19:8), “his servants” (19:2, 5), and “brothers and sisters who hold to the testimony of Jesus” (19:10). What’s more, Babylon’s passion for death extends beyond God’s people. She is now held responsible for murdering unbelievers also. Beale notes that “nothing will be found in Babylon in the future because blood was found in her in the past” (note the wordplay using “was found” in 18:21–22 and 18:24).4
19:1–3 After this I heard what sounded like the roar of a great multitude in heaven shouting: “Hallelujah! Salvation and glory and power belong to our God, for true and just are his judgments. . . . He has avenged on her the blood of his servants.” The exhortation for God’s people to rejoice in 18:20 becomes the basis for the hallelujah chorus in 19:1–5. After the destruction of Babylon, John hears the sound of the “great multitude,” a group that represents the church triumphant and appears elsewhere only in 7:9. They shout “Hallelujah” or “Praise Yahweh” for his judgment of the wicked city (19:1, 3, 4, 6), and attribute to him not only “glory and power” but also “salvation” (cf. 7:10–12), a term that signifies something larger than personal deliverance here—namely, “the safeguarding of God’s entire redemptive program.”5God deserves praise because his judgments flow out of his character as a faithful and righteous God (cf. 3:7; 15:3; 16:7). He has not excused or ignored evil, and he has not failed to rescue his suffering people. The cry of 6:10 has at last been answered: “How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?” (cf. 16:6–7; Ps. 70:1). God’s judgment of the adulterous and corrupting prostitute is fair, decisive, and final (cf. 14:11; Isa. 34:8–10).
19:4–5 The twenty-four elders and the four living creatures fell down and worshiped God, who was seated on the throne. And they cried: “Amen, Hallelujah!” For the last time in Revelation we meet the elders and the living creatures, the angelic worship leaders who in this context lead all of creation in celebration of God’s justice (cf. 4:8–10; 5:8–14; 7:11–17; 11:16; 14:3; 19:4). We have come full circle back to Revelation 4–5 and the magnificent worship of the sovereign Lord, seated on his throne. The term “amen,” meaning “let it be so,” affirms the preceding praise in 19:1–3 (cf. 1:6–7; 3:14; 5:14; 7:12; 19:4; 22:20).
Then a voice came from the throne, saying: “Praise our God, all you his servants, you who fear him, both great and small!” Likely one of these heavenly beings then calls all of God’s people on earth to praise God (16:17; 21:3). As a result, we see three groups praising God for executing justice: the great multitude in heaven (19:1), the elders and living creatures (19:4), and now all of God’s servants on earth (19:5). Believers are often referred to as “servants” in Revelation (1:1; 2:20; 7:3; 11:18; 19:2, 5; 22:3, 6), and here the group is further defined as those from every class of society who fear the Lord or reverence him in a manner that results in worship and obedience (11:18; 14:7; 15:4).
Theological Insights
There have been times when God has dramatically defeated the enemies of his covenant people, resulting in praise and rejoicing. After the Lord rescues Israel from the pursuing Egyptians, Moses and the Israelites sing a song of praise to God (Exod. 15:1–21; cf. Deut. 32:43). Speaking of God’s coming judgment against ancient Babylon, the prophet Jeremiah speaks words echoed years later in Revelation 18–19: “For the time will surely come when I will punish the idols of Babylon; her whole land will be disgraced and her slain will all lie fallen within her. Then heaven and earth and all that is in them will shout for joy over Babylon, . . . Babylon must fall because of Israel’s slain, just as the slain in all the earth have fallen because of Babylon” (Jer. 51:47–49). In other words, there are times when the most appropriate response to God’s judgment of evil is rejoicing.
Teaching the Text
While this passage conveys important truths about sin and judgment, a caution is first in order.
We should not confuse rejoicing over God’s judgment of evil powers with the suffering of sinners. The celebration comes because God’s justice has finally been administered, not because we seek revenge or delight in seeing deceived people suffer. We praise God because he is faithful to bring down evil rulers and kingdoms that have deceived the nations and ruthlessly oppressed his people. God has shown himself faithful and vindicated his people. For this, he deserves enthusiastic praise!
1. We must resist the temptation to join in the sins of Babylon: arrogance, deception, and murder. We have to be careful not to allow the luxury and power of any present-day Babylon to draw us into idolatry and immorality. Babylon deceives by promising life and happiness and prosperity, while delivering bondage and death. Her prideful rejection of God, her selfish misleading of humanity, and her uncompromising intolerance of those who confess Jesus as Lord should be enough warning, but God’s people still need to be commanded, “Come out of her, my people” (18:4). This passage presents a clear opportunity to help people come to grips with what they are really pursuing in life. Where do our loyalties and priorities lie? Joining in Babylon’s sins leads to certain judgment, a judgment that also includes the loss of good and wholesome things such as music, work, food, light, and marriage.
2. The righteous must continue to trust that God will bring justice on the earth. Most commentators see this passage linked in some way to God’s answer to the prayers of the martyred saints in 6:9–11. How long, O Lord? Answer: a little longer. But one day God will bring justice. One day God will answer. It’s reminiscent of Jesus’s conclusion to the parable of the persistent widow in Luke 18:1–8: “And will not God bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off? I tell you, he will see that they get justice, and quickly. However, when the Son of Man comes, will he find faith on the earth?” In the meantime, believers who are persecuted and oppressed continue to trust and pray and endure, knowing that God will one day vindicate his suffering people because he is true and just in character. We can rest assured that wicked tyrants will be brought to justice.
Illustrating the Text
We rejoice when God judges evil, not when people suffer.
Drama: Perhaps you’ve experienced it yourself. An amazing piece of theater has played itself out. A tragic story has been told. You have been moved. You have been outraged. You have felt compassion and the connection that comes when the fiction of characters on a stage touches something true and deep about your life. The curtain falls. A silent pause. A burst of applause. Is the audience applauding the tragedy and brokenness? No, they are applauding the truth and rightness of the play. They applaud how story has looked at life unflinchingly and given it an explanation. On the day God brings judgment, we are not called to applaud the tragedy of human lives under judgment. We are to applaud the God who does all things well. You may want to tell about a play you have seen that illustrates this.
Sadly, when God’s judgment falls, the good things of life are lost along with the bad.
Bible: The book of Jonah is interesting for many reasons—a clueless prophet meets repentant pagans, sparks a revival, encounters a supernatural plant, and, in the end, still doesn’t get it. One of the more curious parts of the book comes at the very end in 4:11. God speaks of the pity he wants to show Nineveh, counting not only the people of the city but the cattle as well. In other words, God himself pities the world he has made when he must bring judgment—the people and the cattle! His concern extends to all the works of his hand, humans and animals alike.
We must wait for God to bring justice.
Music: “Won’t Get Fooled Again,” by The Who. In this eardrum-smashing, throat-tearing anthem, The Who serve a double shot of cynical disillusionment. Verse by verse, the lyrics poke holes in the hope that “this revolution” will be “the revolution”—restoring hope, fulfilling promises, providing true justice. The song culminates with an invitation to “meet the new boss,” who is the “same as the old boss.” In other words, the liberator has become the dictator he deposed. If our hopes for justice are anchored on this side of Jesus’s coming, they will never be met.
We can trust God’s promise to vindicate his people.
Human Experience: When buying a home, one is usually required to offer an earnest payment, a kind of deposit indicating an honest intention to purchase. The payment signals to the seller that the buyer “means business.” God has done much more than that for us in his promise to vindicate his people. After all, he demonstrated his commitment to this vindication in the blood of his own Son. More than that, he vindicated his Son, bringing him back from the grave. Surely, he is earnest. (See also Eph. 1:13–14.)
The Announcement of the Wedding of the Lamb
Big Idea: God’s people praise him for establishing his universal reign, an event symbolized by the marriage of Jesus and his people.
Understanding the Text
Following Babylon’s destruction (17:1–19:5), we come to the full and final victory of God over the forces of evil (19:6–20:15). God’s victory begins with the announcement that it is time for the wedding of the Lamb (19:6–10), an announcement that includes the great multitude celebrating the beginning of God’s eternal reign (19:6–8) and a blessing on those who are invited to the Lamb’s wedding feast (19:9). The unit concludes with the angel reminding John to worship God alone, since God (by his Spirit) is the source of the revelation about Jesus (19:10). The announcement of 19:6–10 is immediately followed by the return of Christ for his bride in 19:11–16 and a series of visions showing God’s final judgment of his enemies in 19:17–20:15.
Outline
12. The final victory (19:6–20:15)
a. The announcement of the wedding of the Lamb (19:6–10)
i. The great multitude sings the hallelujah chorus (19:6–8)
ii. The angel commands John to write a beatitude (19:9)
iii. John reminded to worship God alone (19:10)
Interpretive Insights
19:6 Then I heard what sounded like a great multitude, like the roar of rushing waters and like loud peals of thunder, shouting: “Hallelujah! For our Lord God Almighty reigns.” The roar of the great multitude in 19:1 praising Yahweh (“Hallelujah”) for judging the wicked city now expands to an even louder and deeper roar of praise to God as he begins his universal reign (cf. 1:15; 14:2–3; cf. 7:9–17; Dan. 10:6; Ezek. 1:24; 43:2).1God’s sovereign reign will become a visible reality at the end of the age, a theme already proclaimed in 11:15: “The seventh angel sounded his trumpet, and there were loud voices in heaven, which said: ‘The kingdom of the world has become the kingdom of our Lord and of his Messiah, and he will reign for ever and ever.’” The praise of “our Lord God Almighty” (cf. 1:8; 4:8; 11:17; 15:3; 16:7, 14; 19:6, 15; 21:22) emphasizes the personal (“our”) and powerful nature of God in contrast to the empty boasts of tyrannical rulers such as Domitian, who demanded the title “Our Lord and God” (Suetonius, Domitian 13).
19:7–8 “Let us rejoice and be glad and give him glory! For the wedding of the Lamb has come, and his bride has made herself ready. Fine linen, bright and clean, was given her to wear.” (Fine linen stands for the righteous acts of God’s holy people.) God’s people are called to rejoice, be glad, and give God glory because of the arrival of the Lamb’s wedding, a centerpiece of the universal reign of God. In keeping with Jewish wedding customs, the time of betrothal was followed by the wedding proper. On her wedding day the bride would prepare herself by bathing, anointing, and being clothed with special garments (cf. Ezek. 16:9–13). (Interestingly, the verb “prepare” is used seven times in Revelation to emphasize how God is working out his sovereign plan: 8:6; 9:7, 15; 12:6; 16:12; 19:7; 21:2.) The bridegroom and his entourage would then process to the bride’s home and escort her back to his home for the consummation of the marriage and the wedding feast (John 14:1–3). The “bride” of Christ is identified as “God’s holy people” or the saints (14:4; 21:2, 9; 22:17; Ezek. 16:8–14). They have prepared themselves by holding to the testimony of Jesus and faithfully enduring in obedience to God’s commands. God has graciously given (another divine passive: edoth?) them the privilege of wearing special wedding garments—“fine linen, bright and clean.” These brilliantly white garments (cf. 3:4; 6:11; 7:9, 13–14; 19:14; Isa. 61:10) stand in contrast to the purple and scarlet linen worn by the harlot (17:4; 18:12, 16). Beale argues persuasively that the fine linen represents both the righteous acts performed by God’s people (subjective genitive) and God’s righteous acts presented to them (objective genitive) through judging their oppressors.2 Even here, the righteous acts done by the saints come as a result of their redemption by Christ (cf. 22:11; Eph. 2:8–10; Phil. 2:12–13).
19:9 Then the angel said to me, “Write this: Blessed are those who are invited to the wedding supper of the Lamb!” And he added, “These are the true words of God.” This fourth beatitude pronounces a blessing on those invited to the Lamb’s messianic banquet (cf. 1:3; 14:13; 16:15; 20:6; 22:7, 14). The image of an eschatological wedding feast celebrates God’s final union with his people in the new creation (see the sidebar). While in 19:7 the church is portrayed as a bride, in 19:9 the church is pictured as the guests invited to the wedding. Images are flexible in prophetic-apocalyptic literature, and the variety helps us to view the people of God from different perspectives: the corporate church as the bride and individual believers as banquet guests; both are true and important.3
19:10 At this I fell at his feet to worship him. But he said to me, “Don’t do that! I am a fellow servant with you and with your brothers and sisters who hold to the testimony of Jesus. Worship God! For it is the Spirit of prophecy who bears testimony to Jesus.” Following the angelic revelation, John is tempted to worship the messenger, but he is rebuked and reminded that only God deserves worship. They have different functions, but both are fellow servants who hold to the testimony of Jesus. God alone deserves worship, since God the Spirit (rather than the angel) is the source of the prophetic message about/from Jesus (i.e., the Holy Spirit of the prophecy). In addition, this scene challenges all forms of idolatry and sends the clear message that all true prophecy exalts Jesus.4 The parallel episode in 22:8–11 also implies that God alone deserves worship because he is the sovereign author of the prophetic message communicated in Revelation (cf. 1 Pet. 1:10–11; 2 Pet. 1:21).
Theological Insights
Of all the images God could have used to describe the eternal state, why a wedding supper? It’s because throughout Scripture the marriage metaphor depicts God’s relationship with his people like no other (e.g., Hos. 2:16, 19–20; Isa. 54:5–7; Jer. 2:2; Matt. 25:1–13). The prophets often speak of Israel as the wife of Yahweh (Isa. 49:18; 54:5–6; 62:5; Jer. 2:2; Ezek. 16:15–63; Hos. 2:14–23). Negatively, Israel’s unfaithfulness is compared to the adultery of an unfaithful wife (Jer. 3:20; Ezek. 16:15–63; Hos. 2:1–13; 4:12, 15). Yet God remains faithful and plans to restore his bride under the new covenant (e.g., Isa. 62:1–5; Ezek. 16:60–63; Hos. 2:16–20). It makes sense that Jesus portrays himself as the bridegroom (Mark 2:19–20; John 3:29) and the church as the bride of Christ (2 Cor. 11:2; Eph. 5:25–33; Rev. 19:7; 21:2, 9; 22:17). The language of bride and bridegroom communicates God’s perfect love for his people and anticipates our joyous, intimate experience of the personal presence of God in the new creation. The marriage metaphor also conveys deep emotional security and assurance for Christians currently suffering persecution and abuse under evil human rulers.
Teaching the Text
1. At present, we can praise God in anticipation of the beginning of his universal reign. Every generation of Christians lives under some earthly ruler who claims lordship over their world. We know that God is firmly seated on his heavenly throne as the only legitimate ruler of the universe. While God’s sovereignty is never in question, we do not yet see his reign fully established on the earth. We feel the frustration and burden of living under counterfeit kings. But we can anticipate the great multitude’s “Hallelujah” and praise God now because we know his full and glorious reign is coming. This text reminds us to praise God not just for what he has done but for what he is going to do in the future.
2. There is no greater blessing than to be invited to the wedding supper of the Lamb. In Luke 10 when the seventy-two return to Jesus with stories of how even the demons submitted to Jesus’s authority, Jesus himself redirects his disciples’ focus to the blessing of having a secure standing before God: “Do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven” (Luke 10:20). This passage challenges us to rethink what constitutes our most significant blessing. It’s not our spiritual authority or even our God-given ministry, but the comfort and security and encouragement that come from knowing Jesus and being known by him, from being on the heavenly guest list for the great wedding banquet. Our personal relationship with the Bridegroom is our greatest blessing.
3. Righteous behavior is crucial to our preparation as the bride of Christ. Revelation repeatedly stresses the importance of the church’s actions and deeds (see the sidebar in 2:18–29). As Paul says in Ephesians 2:8–10, salvation is by grace (source), through faith (means), and for good works (results). Even in Romans where Paul goes into great detail about justification by faith (Rom. 3–5), he also gives a great deal of attention to how God’s people should live (Rom. 6–8, 12–16). The church is characterized by obedience to God and loyalty to the Lamb, rather than compromise with the world system. As we allow God to transform us, we are preparing ourselves as the body of Christ for his appearing (Phil. 1:6; 2:12–13). Spiritual (by the Spirit) formation should always be wedded to Christian eschatology.
4. While we should never shoot the messenger, neither should we worship him. God alone deserves our worship. While John is tempted to worship the angelic messenger, we are sometimes tempted to worship human messengers, especially those who preach and teach and counsel and lead us effectively. But God alone, by his Spirit, is the source of the prophecy about Jesus. As leaders, we serve the people under our care best when we discourage any unhealthy dependence upon ourselves and point them to Jesus. This takes awareness, personal security, and sometimes tough love, but it is worth it. I’m reminded of what Paul told the Corinthians: “I urge you to imitate me. For this reason I have sent you Timothy. . . . He will remind you of my way of life in Christ” (1 Cor. 4:16–17). We can urge people to imitate our way of life in Christ without compelling them to imitate our personality or mannerisms (i.e., Paul and Timothy seem to have had very different personalities but a shared commitment to Christ).
Illustrating the Text
Marriage is an important metaphor to describe God’s relationship with his people.
Metaphor: In our day, many people have distorted what marriage is, understanding it as a legal coupling of convenience that allows people to qualify for certain benefits or formalize an already-existing living arrangement. It’s no wonder that many young people are delaying marriage or dispensing with it altogether. Yet the Bible portrays a much fuller picture of marriage—a union of deep and enduring intimacy, a relationship that involves lifelong commitment lived out in faithfulness and filled with mutual joy, self-giving love, sacrificial service, and exclusive devotion. It is this deeper reality that begins to provide an image of the relationship between Christ and the church. (See the “Theological Insights” section above.)
Believers carry a deep longing for God to establish his universal reign.
Food: Pick up a menu from your favorite local restaurant. Open the menu and describe a few of the dishes you love best. Kind of makes your mouth water, doesn’t it? Your stomach begins to rumble, and you are ready to try it. Sometimes, anticipation is one of the best parts of a good meal. As believers, we can cultivate hunger for the things of God. Throughout Scripture, especially here in Revelation, we are given vivid pictures of life in the kingdom. We’re called to cultivate a hunger for this day.
The bride of Christ should act like it!
Humor: One of the classic “Sunday funnies” is The Lockhorns. This strip shows a long-married couple at constant war with each other. Often, the wife or the husband is commenting on their spouse to a friend, and it is never positive. This kind of behavior makes for humorous reading but terrible living. To be locked in a marriage like that would be like a visit to the dentist without novocaine . . . every day. When Christians gossip, tear down the church, critique, and complain, they need to realize something: they are talking about Jesus’s bride. Slicing comments and put-downs are never funny. They are as crass as criticizing a bride as she walks down the aisle.
The church must avoid the danger of developing a ministerial personality cult.
Object Lesson: Hold up a fishing pole and a bag of frozen fish sticks. Ask, “Which one will be more useful over a lifetime?” The old proverb is true: “If you give a man a fish, you feed him for a day. If you teach a man to fish, you feed him for a lifetime.” One clear mark of cultlike leadership is a fear of actually developing disciples. Unhealthy leaders prefer to forge a deep spiritual dependence between the congregation and themselves. This kind of leader is not someone who “teaches to fish” and releases people to ministry. Instead, he becomes the only dispenser of wisdom. He alone is capable of bringing nourishment. A healthy church community will be made up of people who know how to fish. It is led by a pastor who strives to develop mature, multiplying disciples.
