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.

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.

The Wedding Supper of the Lamb

The wedding supper of the Lamb (also called the “messianic wedding banquet”) is the future fellowship celebration of God with his people in the new creation. As the divine husband, God promised his bride a lavish banquet celebrating his defeat of her enemies and his abundant provision. A key Old Testament passage is Isaiah 25:6–9, which describes the rich feast God will provide. Jesus also speaks of a wedding banquet in his consummated kingdom (e.g., Matt. 8:11; 22:1–14; 25:1–13; Luke 13:29; 14:16–24). Even the promise Jesus makes to his disciples at the Last Supper assumes the coming reunion banquet: “I will not drink from this fruit of the vine from now on until that day when I drink it new with you in my Father’s kingdom” (Matt. 26:29). The wedding supper of the Lamb in Revelation 19:9 likely points forward to the more complete description of the new heaven and new earth in Revelation 21–22. This eternal celebration of God’s people stands in contrast to the “great supper of God,” where the birds consume the dead bodies of God’s enemies (19:17–18, 21; Ezek. 39:17–20). Overall, the image of a wedding supper conveys the personal, intimate, joyous time of fellowship that God is preparing for his people.

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).1 God’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: edothē) 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).

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

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).

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).

God deserves praise and glory for beginning his universal reign.

▪ Jesus relates to his people like a husband to his bride.

▪ God’s people, in contrast to the great prostitute, are clothed in righteous acts.

▪ Angels, like believing humans, are fellow servants who hold to the testimony of Jesus.

▪ God alone deserves worship, for he (by his Spirit) is the source of the prophecy about Jesus.

God deserves praise and glory for beginning his universal reign.

▪ Jesus relates to his people like a husband to his bride.

▪ God’s people, in contrast to the great prostitute, are clothed in righteous acts.

▪ Angels, like believing humans, are fellow servants who hold to the testimony of Jesus.

▪ God alone deserves worship, for he (by his Spirit) is the source of the prophecy about Jesus.