Notes on the Apocalypse

by David Steele

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.

8. And to her was granted, that she should be arrayed in fine linen, clean and white; for the fine linen is the righteousness of saints.

9. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.

Vs. 5-9.—This happy company are called upon to renew their song. The call seems to come from some one who is authorized to speak with authority, "out of the throne." All the servants of God are invited, and all appear to respond, "a great multitude." This is the most animated of all the examples of praise recorded in this book. It is compared to the rushing of waters down a cataract, as the roaring of the sea, or the rolling of thunder in the heavens. It is indeed the "voice of them that shout for mastery,"—and "all the people shout with a great shout, for the Lord hath given them the city,"—"Alleluia, praise ye the Lord, for the Lord God omnipotent reigneth." "Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old."—These joyful victors encourage each other to prolong their acclamations:—"Let us be glad and rejoice," ... "for the marriage of the Lamb is come:" and what can that be, but the recalling of the Jews? This is the day of our New Testament Solomon's espousals, and the day of the gladness of his heart. (Song iii. 11.)—Not only the Jews, but the great majority of professing Christians during the 1260 years of Antichrist's usurpations, have refused to "submit themselves to the righteousness of God." (Rom. x. 3.) The kings of the earth also have fostered the pride and profligacy of the great whore, instead of the bride of the Lamb. The lewd woman, and the woman in the wilderness hitherto, are now to be distinguished. As their character and conduct are different, so is their raiment. The gaudy and splendid attire of the former, is in striking contrast with that of the latter; which is that of a "woman professing godliness," (ch. xvii. 4; 1 Tim. ii. 10.)—"To her was granted,"—Precious words; for the "Lamb's wife of herself was utterly destitute," (ch. iii. 17.) The Jews, in the day of their Messiah's power, (Psa. cx. 3,) convinced of the law as transgressors, will be brought to adopt the language of their own prophet, (Is. lxi. 10;) "he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness." The righteousness of Christ imputed for justification, and the Spirit of Christ imparted for sanctification, together with good works, the visible evidence of both, will constitute the "fine linen, clean and white, which is the righteousness of saints." This is, after all, a more costly, as well as more comely attire, than that of the mother of harlots. (Ps. xlv. 13, 14.)—"And he saith."—That is, say some, the angel, (ch. xvii. 1, 7; or ch. xviii. 1;) but we are rather to view him as the same who brings all these messages from Christ to the apostle, (ch. i. 1.) The angel pronounces those "blessed who are called to the marriage supper of the Lamb."—In the beginning of the New Testament dispensation, the invitation was to a dinner. (Matt. xxii. 4.) The day will have been far spent at the sounding of the seventh trumpet, when Jews and Gentiles are called to this supper. It will be the last great feast of the church militant. But who shall live to partake of the banquet? The angel gives his solemn attestation to "these sayings."

10. And I fell at his feet to worship him. And he said unto me, See thou do it not; I am thy fellow-servant, and of thy brethren that have the testimony of Jesus. Worship God: for the testimony of Jesus is the spirit of prophecy.

V. 10.—This is a surprising incident,—an aged, experienced and holy man, an apostle, "falling down to worship the angel!" And we are told that he relapsed into the same sin, (ch. xxii. 8, 9.) Like Peter on the mount, who "wist not what to say;" or Paul in the "third heaven ... whether in the body or out of the body, he could not tell." (Mark ix. 6; 2 Cor. xii. 3.) John had become overpowered by the visions and transported by the high praises which he saw and heard. The like effects were experienced by Daniel, (viii. 18; x. 8, 17.)—This sin of idolatry by the apostle was doubtless permitted by the Lord, in order to furnish occasion for a testimony from the angel, against the "voluntary humility and worshipping of angels," (Col. ii. 18;) practised by the Papists, and to leave them without excuse.—The abrupt language of the angel in this and a subsequent case, is strongly expressive of resentment:—"See—not." Such is the curt, sententious utterance in the Greek text. He assigns the best reason and strongest argument against idolatry:—"I am thy fellow-servant," a creature as well as yourself: we are servants of one Lord, who alone is the object of our devotion, "Worship God." This is the best counsel, enforced by the most cogent reasoning,—"For the testimony of Jesus is the Spirit of prophecy." This sentence may be read,—"The Spirit of prophecy is the testimony of Jesus;" and it will be equally true. "To him give all the prophets witness," (Acts x. 43;) for "the Spirit of Christ was in them;" (1 Pet. i. 11;) and this fact is well known to holy angels. (Eph. iii. 10; 1 Pet. i. 12.) So this angel plainly declares.

11. And I saw heaven opened, and, behold, a white horse: and he that sat upon him was called Faithful and True: and in righteousness he doth judge and make war.

12. His eyes were as a flame of fire, and on his head were many crowns: and he had a name written, that no man knew but he himself.

13. And he was clothed with a vesture dipped in blood: and his name is called The Word of God.

14. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.