“And I saw heaven opened, and behold a white horse; he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. 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. And he was clothed with a vesture dipped in blood: and his name is called The Word of God” (Rev 19:11-13).

Let it be observed that this vision as seen and recorded by St. John follows immediately the announcement of the Marriage of the Lamb. It is plainly manifest that in its fulfillment the same order is observed — that it follows at once the Marriage of the Lamb. If we are correct in this conclusion, then it will be apparent that the vision will meet its fulfillment after all the Kingdom class have passed beyond the veil. More than this, it seems quite certain that the vision portrays in highly symbolical language the last momentous scenes in connection with the end of this Gospel Age — that of the last great deadly conflict between truth and error, the battle of Armageddon. The result of this conflict will be the very speedy destruction of all the systems, civil and ecclesiastical, in active operation at that time, as well as those in a state of disintegration, that are found in any measure antagonistic to the reign of righteousness — the Kingdom of Christ and his saints.

The overthrow of the Romish hierarchy, the central governmental system of the Roman Catholic ecclesiasticism, which is described in a previous vision, seems to occur immediately before all the Kingdom class is changed to glory, and is an occurrence producing most eventful changes in Christendom (Revelation 18:9-24). The scenes connected with the fulfillment of the vision under consideration are of even much greater magnitude and will be accompanied with changes in every department of life of the most stupendous character, surpassing anything that has ever occurred in the history of man. Indeed, these changes will be accompanied, as this and other Scriptures show, by supernatural occurrences — transactions which will be of such a character as to cause all who pass through them to be brought to acknowledge the sovereignty of God and Him alone. It would most naturally be supposed by Bible students who understand God’s Plan that the great event, the Marriage of the Lamb, would be speedily followed by this closing scene of the Gospel Age, for the reason that the Divine Plan for this age would then be completed.

This vision is one of several in the Revelation that portray, in harmony with many other Scriptures, these closing scenes. In the interpretation of the vision, however, commentators have differed. Those who teach that Christ’s Second personal Advent does not take place until the end of the thousand years, the Millennium, while believing that this vision meets its fulfillment at the beginning of the thousand years, interpret it to be a symbolical picture, not of a personal advent of Christ in the sense of commencing his reign on earth, but merely of a manifestation of the effects of his power in acts of judgment and justice — a manifestation which in no sense differs from the manner in which he has been present in his Church, and operating in her behalf throughout the age, as portrayed in the symbolic vision of his walking in the midst of the seven golden candlesticks, or as taught in his words, “Lo I am with you all the days even unto the end of the age.” This view was taught by Stuart, Faber, Bush, Vint, Whitby and many others. Those who hold this view are commonly called Post-Millennialists on account of their belief that Christ personally and visibly comes to earth at the end rather than at the beginning of the Millennial Age. This view is one that is disproved by all the Scriptures that describe Christ’s Second Advent, and the elective character of this age.

On the other hand there are those who believe that Christ comes personally in advance of the Millennial reign and for the purpose of introducing his Kingdom and the thousand year reign with his saints on the earth. These are commonly called Pre-Millennialists. It is the thought of this class of expositors that these words of verses 11-13 of chapter 19 describe the visible appearance of Christ in his own person; in other words, that St. John saw not a vision designed to represent the Second personal Advent of Christ, but rather that he saw Christ in person, in a kind of a heavenly-fleshly body, descending from heaven to earth.

What seems clearly to be the difficulty with the first view is the failure to see in the vision a portrayal of an advent of Christ in the sense of assuming and exercising his kingly power. That which is obviously the difficulty in the second view is the failure to see that this description of the victorious rider is a vision and is not to be understood literally but is pictorial of certain developments and proceedings and triumphs that follow Christ’s Second Coming. In the execution of the judgments portrayed in the vision it is quite generally understood by the expositors of the latter view that he will be seen with the eye of flesh by all mankind who will be living at the time of the vision’s fulfillment. It seems evident, however, that while the Scriptures teach very clearly a personal advent of the Divine Christ, in the sense of his exercising Kingdom rule, yet that advent will be invisible to mortals, for he is now clothed with a Divine body which “no man hath seen nor can see” (1 Timothy 6:15,16). Indeed, the Second Advent of Christ is an event represented as having already taken place in a previous vision — that of the Lamb standing on Mount Zion (Revelation 14:1). Furthermore, all the visions of chapter 14, and many of those that follow, have their fulfillment after that event, during the period of his presence.

Our Lord’s Apokalupsis — Unveiling

The vision we now consider describes a different phase of his presence. While the visions of chapter 14 and some that follow, recorded in succeeding chapters, represent him as officially present during the whole period from the scene of the Lamb on Mount Zion onward, and indicate that his presence is known and recognized by the Watchers, yet that presence does not become known to the world in general until the period when the vision now under consideration meets its fulfillment. Indeed, that which is taught in the vision we now consider is that of the manifestation of Christ and his Church to the world. The revealing to the world follows closely the end of the Harvest, the completion of the First Resurrection, the exaltation of the Church. This fact seems quite definitely presented in this vision before us. His presence, while real, will be made known to the world in the acts of power displayed in the judgments which will overthrow the present order. The fact that the Advent has already taken place has been gradually made known to the Lord’s consecrated for some years past by many events and circumstances of modern times that were predicted to be in evidence in connection with the Lord’s Second Presence. The following expresses very clearly the thought of many Bible students regarding the manner in which Christ has been officially present in the world conducting a work preparing the way of his Kingdom:

“We know of his presence, not by the light of human science, but by the light of God’s Word. We know of his presence, not as men recognizing a man, but as new creatures recognizing our Head, our Captain, our Bridegroom. We see him not by human sight, but the eyes of our understanding being opened and enlightened by the light of our lamp we see him, whom we love and adore, present to test those who claim to be his, and to select his ‘faithful,’ ‘undefiled,’ ‘chaste virgins’ — to ‘make up His jewels’: those who are accounted worthy to ‘follow the Lamb whithersoever he goeth,’ and to be his joint-heirs, glorified together with him, ‘the Bride, the Lamb’s Wife’ (compare Revelation 14:4,5 and 21:9).”

An utterance illustrating the manner of the Second Advent, particularly as to the secrecy of his presence for a time, is made by Christ himself in describing that Advent, and reads: “As the days of Noah were, so shall also the parousia [presence] of the Son of Man be.” (Matthew 24:37). It is well to keep in mind in considering the meaning of this verse that the words were spoken by the Savior in reply to the question, “What shall be the Sign [indication] of Thy coming [parousia, presence] and of the end [consummation] of the age?” (Matthew 24:3.)

“Notice, that the comparison [made by the Savior] is not between the coming of Noah and the coming of our Lord, nor between the coming of the flood and the coming of our Lord. The coming of Noah is not referred to at all; neither is the coming of our Lord referred to; for, as already stated, parousia [the Greek word] does not mean coming but presence. The contrast, then, is between the time of the presence of Noah among the people ‘before the flood,’ and the time of the presence of Christ in the world, at his Second Advent, before the fire — [which symbolizes] the extreme trouble of the Day of the Lord with which this age ends. …

“The point of comparison is stated clearly, and is readily seen if we read critically: The people, except the members of Noah’s family, were ignorant of the coming storm [flood], and unbelieving as to the testimony of Noah and his family, and hence they ‘knew not’; and this is the point of comparison. So shall also the presence of the Son of Man be. None but those of the family of God will believe here [that is, before the vision we are considering has its fulfillment]: others will ‘know not,’ until society, as at present organized, begins to melt with the fervent heat of the time of trouble now impending. This is illustrated by the words, ‘As in the days that were before the flood, they were eating, and drinking, and marrying [Luke (17:28) adds ‘planting and building’], until the day Noah entered into the ark, and knew not … so shall also the parousia [the presence] of the Son of Man be.’ In the time of the presence of the Son of Man, therefore, the world will go on with its eating, drinking, planting, building, and marrying — [these things] not mentioned as sinful doings, but as indicative of their ignorance of his presence, and of the trouble that will prevail in the world. This, then, is our Lord’s answer to the question of the disciples — What shall be the sign [indication] of Thy presence [parousia] and of the end or harvest of the age? In substance, he says: There will be no sign for the worldly masses; they will not know of my presence and the new dispensational changes. Only the few will know, and they will be taught of God (in a way not here explained) before there is any sign (indication) which the worldly would discern” (C. T. Russell).

The world will discern, will become aware of the Lord’s Advent, when that which is typified by the “flood” comes — the fiery judgment troubles described in this vision we are now considering. It will be at the time this vision meets its fulfillment that Christ’s presence will become known to the whole world.

In summing up these conclusions we would say that the vision represents that stage of the Second Advent of Christ which will have to do with the destruction of those things of the present order that will at that time remain — the enemies of truth and righteousness, particularly the systems and remnants of the same. The fact that he is present, that his Second personal Advent is an actual fact, will at the time of this vision’s fulfillment become known to all mankind.

If we are correct thus far in our expositions of the visions of the Revelation relating to the Second Advent era, commonly called the Harvest — then the following great events, seemingly in the order given below, remain yet to be fulfilled before the blessings of the Kingdom begin to come to the world:

(1) The completion of the triple alliance described in Revelation 16:13,14.
(2) The disruption of the same, occurring in connection with the symbolical great earthquake under the seventh vial, described in Revelation 16:19.
(3) The destruction of the great Mother of Harlots (Revelation 18:21).
(4) The Marriage of the Lamb, which follows the resurrection of his joint-heirs (Revelation 19:7,8).
(5) The manifestation of Christ and his joint-heirs to the world at the close of the great tribulation, out of which the Great Company will be delivered (Revelation 7:9,14). The vision we are now considering portrays this stage of the Second Advent, as we shall endeavor to show.
(6) The binding of Satan (Revelation 20:1).
(7) The inauguration of the New Covenant with the nation of Israel after their time of trouble is over.

Christ the Victorious Conqueror

Proceeding now to an investigation of the various features of this vision, it is our firm conviction that the personage seen by St. John represents our Lord Jesus Christ. This is shown by the symbols connected with and surrounding this personage, as also the titles ascribed to him. This same manifestation of Christ in his execution of judgment on the false religious systems is frequently referred to in the visions of the ancient Prophets. One of these prophetic visions is found in Isaiah 63:1-6.

“The Prophet Isaiah (63:1-6), taking his standpoint down at the end of the harvest of the Gospel Age, beholds a mighty Conqueror, glorious in his apparel (clothed with authority and power), and riding forth victoriously over all his enemies, with whose blood all his garments are stained. He inquires who the wonderful stranger is, saying, ‘Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, traveling in the greatness of his strength?’ The reply to the Prophet’s inquiry — ‘Who is this that cometh from Edom, with dyed garments from Bozrah?’ — is, ‘I that speak in righteousness, mighty to save.’ It is the same mighty one described by the Revelator (Revelation 19:11-16), ‘the King of kings and Lord of lords,’ Jehovah’s Anointed, our blessed Redeemer and Lord Jesus.”

Mr. Barnes says that “there can be no doubt that the Messiah is intended, as he goes forth to the subjugation of the world.” Still another observes that “The Marriage of the Lamb is speedily followed with the closing scenes of the world [Age]. It is the battle of the great day of God Almighty. The sublime Hero of the scene is [symbolizes] none other than our ever blessed Lord Jesus. His name is not given, but the marks and inscriptions which he bears and all that is said of him, infallibly identify him as the same Jesus who went up to heaven from the summit of Mount Olivet.”

We inquire, If this feature of the Second Advent is to be invisible, that is, if no human being will see him in person, then in what way will this feature of the Second Advent be made manifest to the world? The reply is that it will not be revealed to the world by his riding on a literal white horse; nor as having a literal sword going forth out of his mouth that with it he should smite the nations. Rather it is that these things, together with all the other features describing this person and his actions, are symbolical. Some one may inquire, May it not be even though all these things are symbolical, that the vision as a whole represents a visible descent of the Son of God to earth? Not so, we answer. If visible it must be by some kind of veiling of his glorified person, and if we keep in mind what we have learned respecting our Lord’s glorious change of nature at his resurrection, that he is now the highly exalted, immortal, Divine one, dwelling in light that no man can approach unto, it becomes evident that no mortal man could look upon him in his glorified body, or upon his majestic person, and live. In view of these facts the vision under consideration could not represent a visible manifestation of the person of the glorified Christ. But let it be borne in mind that while his presence will not be visible to the physical sense, there will be a manifestation of such a character, accompanied by such supernatural demonstrations, as will constitute convincing evidence to the beholders that the Divine Ruler, Christ, has taken to himself his great power, and is using that power to destroy the enemies of Truth in whatever way they may be operating. Furthermore, these supernatural manifestations will be of such a character as to sanctify God in the eyes of all the world and cause all who live through the troubles to acknowledge his rulership. One aspect of the same scene seems to be referred to in Ezekiel 37:28, 38:23, 39:27,28.

The particular delineations that are associated with this person are of course symbolical, and represent the different attributes and characteristics which will be exercised by Christ in the great judgment work he is at the time to perform. The first thing of a symbolical character that appeared to St. John’s vision was that of the opening of the heaven.

The meaning of this as given by Mr. Barnes appeals to us as being both reasonable and clear: To St. John beholding the vision it was as though there was an opening in the sky, that is, in the expanse above — in the visible heavens as they overspread the earth. The Hebrews spoke of the sky as a solid expanse; or as a curtain stretched out; or as an extended arch above the earth — describing it as it appears to the eye. In that expanse or arch, the stars are set as gems (Isaiah 34:4); through apertures or windows in that expanse the rain comes down (Genesis 7:11). These expressions of Scripture in many places evidently have a symbolical meaning associated with them. As illustrating this we call attention to several: At Christ’s baptism (Matthew 3:16), it is said that the heavens were opened and the holy Spirit descended. Again in the instance of Stephen’s martyrdom, the heavens are represented as opened to him and he saw the Son of God seated at the right hand of power (Acts 7:56). Another instance is that in connection with St. Peter’s vision in which he saw heaven opened and a certain vessel descending unto him (Acts 10:11). Another use of the same is found in Revelation 4:1, in which St. John saw a door opened in heaven. Now all these instances, while seemingly real to those who described them, were visions and are evidently symbolical, each one designed to teach a distinct truth. The one in connection with the Savior’s baptism was intended to teach that heavenly things were at the time opened to his spiritual vision, the Divine benediction, represented in the holy Spirit of peace and truth symbolized by the dove, abiding on him. In the case of Stephen the opening of the heavenly expanse was designed to comfort him and to show him that he had the approval of the one who sits at the right hand of God. In the case of St. Peter, the meaning is that the revelation made to him in the vision had its origin in heaven. In the case of St. John (Revelation 4:1) the same thought is brought out, that the Revelation visions then to be given to him were from God.

The opening of the heavens and the sudden appearance of the white horse and his rider is like these other incidents, a vision. The design of the vision is evidently to represent the manifestation of Christ at his Second Advent to the whole world, riding forth as a mighty conqueror in majesty and glory. It would represent, therefore, that Christ’s mission to earth is to be a heavenly, Divine one; and the symbolic surroundings connected with the personage determine in addition that his mission is one of awful judgments, these judgments to be executed upon God’s enemies.

“And Behold a White Horse”

We inquire next, What is the symbolical significance of the white horse? The horse is employed in Job 39:19-25, Proverbs 21:31, Zechariah 10:3 as a symbol of war, conquest and victory, or triumph. A white horse is used in both triumphal and bridal processions; and thus employed would denote victory and purity.

The rider of the horse is said to be called, “Faithful and True” (verse 11). We are reminded of the fact that this was one of the names or titles Christ applies to himself in the message to the Church of Laodicea (Revelation 3:14). The attributes here referred to — “faithful and true,” are peculiarly appropriate to Christ, and particularly as they apply to this judgment vision. In these judgment acts he shows his faithfulness in delivering the Church from all its enemies, and his truthfulness in fulfilling the promises given her.

“In righteousness he judges and makes war” (verse 11). The teaching is simply that all these acts of judgment that will be executed will be righteous, just punishments; that the war that he institutes and engages in, unlike all other wars, which are largely incited by ambitious men, made in most instances for the purpose of conquest, has for its object the furtherance of righteousness, and is for the good of all; and it is to this end that this great destruction of evil men and systems is accomplished.

“His eyes were as a flame of fire” (verse 12). The meaning seems to be that his eyes were bright, sharp and penetrating, indicating Christ’s ability to penetrate into the very thoughts, motives and purposes of men. We speak sometimes of a fiery look or glance, which is indicative of just indignation at willful disobedience and sin. “His eyes like a flame of fire tell us in symbol that our Master is all-seeing, omniscient; that he is not deceived by outward forms or ceremonies, but can and does read every thought and intent of the heart.” Another commentator on this verse has said:

“To judge rightly he must see through and through, search all depths, look beneath all masks, penetrate all darkness, and try everything to its ultimate residuum. Hence this flaming vision, which likewise tells of the fierceness of his wrath against his enemies. There is often something wonderfully luminous, penetrating, overawing in the human eye. Men have been killed by the look of kings. It is like the living intellect made visible, which seems to read all secrets at a glance, and before which the beholder cowers. It is this infinitely intensified flashing like a sword of fire from the visual orbs, that the holy Apostle here beheld in this [vision of the] Warrior-Judge. It is an eye-flame of Omniscient perception, and an outbreaking indignation and wrath which seizes and unmans the foe before he sees the sword.”

“And on his head were many crowns” (verse 12). The significance of this is well illustrated in both sacred and profane history. When King David overthrew the Ammonites and captured their king, he placed upon his own brow the crown of the vanquished monarch in addition to the crown that was already his (2 Samuel 12:30). It is recorded in traditional writing that when Ptolemy captured and took possession of Antioch he placed two crowns upon his head, thereby declaring himself king of both Egypt and Asia. It is well known that the Pope wears a triple crown, which shows his claim to three sovereignties combined in one. It has been already noted that the “dragon” has seven diadems, and the “beast” has ten diadems on his horns, the last indicating a combination of ten sovereignties (Revelation 12:3, 13:1). The significance in this vision, therefore, obviously is that of an accumulation of dominions through conquests and victories; and the lesson in this Revelation symbol seems to be that Christ is now arrayed against the last form of the beastly power — with which, through his followers, he previously had many conflicts, and now as the winner of many battles, he has become the ruler of all sovereignties, his rightful due and possession. In chapter 10 he is represented as the mighty angel whose right it is to rule the symbolical earth and sea. The “rainbow” is there seen upon his head, indicating that his power and interposition were specially and providentially exercised at that time of urgent need, in fulfillment of his promises to his own, of Divine guidance and protection. He comes in the vision we are now considering, personally, as the great Warrior-King and Judge, to put down usurpers combined against his right to rule — a right that was purchased by him through the sacrifice of his human life at Calvary (Romans 14:9). He thus becomes the King of kings and Lord of lords.

“And he had a name written, that no one knew but he himself” (verse 12). This statement, expressing secrecy as to the “name” of the illustrious one, would seem to teach that so far as humanity is concerned they do not recognize nor appreciate him, nor his true worth or offices. He has indeed been highly exalted far above all other creatures so that he justly claims the title “King of kings and Lord of lords”; but the world knows it not. Mankind is still under a pall of blindness, superstition, and ignorance, and has yet to learn concerning the glorious office of the “Word,” the “Logos,” the Son of God, and of those who share with him as his joint-heirs. And though the statement reads, “No one knows except himself,” this need not be understood to exclude his followers — those who are members of him, of his Body — the Bride. Do not the saints indeed, made partakers of the holy Spirit, and given to know the mysteries of the Kingdom of Heaven — do not these truly understand the meaning of the title, “The Word of God,” Jehovah’s special mouthpiece, the King of kings and Lord of lords? Do not all such even now proclaim the office of their Lord and Bridegroom, and announce him as earth’s rightful King at the door? “How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!”

“And he was clothed with a vesture dipped in blood: and his name is called The Word of God” (verse 13). The symbol in this verse seems to be that of a victorious warrior in garments covered with blood who has already been engaged in bloody conflicts, and who is again about to enter upon another, a final battle in which he will accomplish a lasting victory in the destruction of all his foes. In fact, the whole plot of the great Revelation Drama is but a picture of successive conflicts of the Body members of this great Commander, under his providential leadership, each conflict bringing the Divine Drama nearer and nearer to its close. In this last and final one these members are represented as having been glorified and clothed with Divine power, to be associated with him as witnesses in this final overthrow of his and their foes. We might possibly carry this thought further than this, and note that it was the same one, “The Word of God,” in his pre-human state that fought for Israel in the days of Joshua, when under his providential leadership their enemies were destroyed. It was the same one who “fought from heaven,” against the kings of Canaan, by the waters of Megiddo; when “the stars in their courses fought against Sisera” (Judges 4 and 5). The mantle dipped in blood seems to signify, then, a memorial of past conflicts, and that at the time of this vision’s fulfillment the Victor in them all is to engage in another conflict in which he will destroy all the great combinations of evil that have for centuries sought to blot out of existence his ransomed Church and have opposed his rule as King of kings.

The Logos, the Word of God

Concerning the title of this victorious Rider, “The Word of God,” we find this term “Word” is translated from the same Greek character, Logos, as that used in John 1:1: “In the beginning was the Word,” the “Logos.”

“Here our Lord, in his prehuman existence, is referred to as ‘The Word’ (Greek Logos). ‘In the beginning was the Logos.’ Dr. Alexander Clarke says, concerning this word Logos: ‘This term should be left untranslated for the same reason that the names Jesus and Christ are left untranslated. As every appellative of the Savior of the world was descriptive of some excellencies in his person, nature, or work, so the epithet, Logos, which signifies a word, a word spoken, speech, eloquence, doctrine, reason, or the faculty of reason, is very properly applied to him.’ The Evangelist, in his epistle, uses the same title in respect to our Lord again, denominating him ‘The Word of life,’ or the ‘Logos of life’ (1 John 1:1). …

“The statement, thus understood, implies that our Lord Jesus, in his prehuman existence, as the Logos, was with the Father in the very beginning of creation. This confirms the inspired statement that the Logos himself was ‘the beginning of the creation of God’; this is the precise statement of the Apostle, who assures us that our Lord is not only ‘the Head of the Body, the Church,’ and ‘the first- born from the dead,’ but also the beginning of all creation — ‘that in all things he might have the preeminence.’ His words are: ‘He is the image of the invisible God — first born of all creation; because by him were all things created, those in the heavens and those on the earth, visible and invisible — whether thrones, or lordships, or governments, or authorities: all things were created by him and for him, and he precedes all things, and in him all things have been permanently placed.’ (Colossians 1:15-18). Hear also the word of prophecy concerning the Only Begotten, not only declaring his coming exaltation as King of earthly kings, but describing him as already being Jehovah’s first-born, saying, ‘I will make him My first-born, higher than the kings of the earth.’ (Psalms 89:27). Note also that our Lord (referring to his own origin), declares himself to be, ‘The faithful and true witness, the beginning of the creation of God’ (Revelation 3:14).”

Armies in Heaven Followed Him

“And the armies which were in heaven followed him on white horses, clothed in fine linen” (verse 14).

It would seem, when all the other features associated with this vision are taken into consideration, that there could scarcely be room for any difference of opinion among students of the Revelation regarding the thought that these “armies of heaven” represent the glorified saints. The vision being seen by St. John after the announcement of the Marriage of the Lamb, and the call of other of the consecrated ones who were left in the tribulation to participate in the Marriage celebration, the “Marriage Supper,” seems all sufficient to prove this. The Scriptures seem to teach that it will be in connection with some of the severest troubles of the “great tribulation” that the last of the joint-heirs with Christ will meet their change. The overthrow of the great “mother” organization, the Roman Catholic ecclesiasticism, as indicated by the visions preceding the Marriage of the Lamb, seems to be an event that will be witnessed by some of these joint-heirs while in the flesh. This vision of the descent of Christ and his armies from heaven follows immediately this event. There is quite a general agreement among expositors that these armies of heaven represent the glorified saints. We quote a few very striking comments which show this:

“ ‘And the armies which are in heaven followed him upon white horses, clad in white, pure, fine linen.’ These are the veteran fighters that taking on them by faith the armor [described in Ephesians 6:10-18] while here, [in the flesh] have stood against principalities and powers, against the rulers of the darkness of this age; against wicked spirits in the heavenlies. They were seen as conquerors in chapter 12, when the dragon was cast out of heaven, through their overcoming him; veteran warriors through the centuries since Christ went on high, and the holy Spirit came down. These are the overcomers of the different conditions of the assembly of God [the seven Churches representing seven periods of the Church’s history] through the second and third chapters. And now they come down … to take their place with him in reigning” (M. Taylor).

“When the Lord Jesus is revealed from heaven, in flaming fire [judgments] taking vengeance upon them that know not God and obey not the Gospel, he does not come alone. He is married now and his Bride is with him. Even before the flood, Enoch prophesied of this epiphany of the promised one and said, ‘Behold, the Lord cometh with ten thousand of his saints to execute judgment upon all.’ (Jude 14,15). They are with him now, therefore, they must have been taken before. John saw, and writes, ‘The armies, the ones in the heaven were following him.’ Christ is the Head and Leader, and he goes before; the saints follow in his train. The promise from the beginning was that the seed of the woman should bruise the serpent’s head and here it is emphasized that he himself treadeth the winepress of the wine of the anger of the wrath of the God, the All-Ruler. He himself is the Great Hero and Conqueror in this battle. But he is [the Messenger of] ‘Jehovah of hosts.’ He has many under his command. The armies of the sky are his and he brings them with him, even the ‘called and chosen and faithful.’ …

“They wear no armor. They are immortal, and cannot be hurt; and they are not the executors of this vengeance. It is Christ’s own personal victory in accordance with the Apostolic declaration that ‘for this purpose the Son of God was manifested, that he might destroy the works of the Devil.’ (1 John 3:8). He bears the only sword and he alone uses it. He treadeth the winepress alone. Those who accompany him in the scene of conflict therefore need no weapons. The Sword of the Great Captain is enough. Their defense is in him and their victory is in him — it is David who slays Goliath, and the hosts of God’s Israel have only to follow up the mighty triumph, shouting their songs along the path of victory” (Joseph Seiss).

“These hosts of the redeemed on white horses accompany him to be witnesses of his victory, and to participate in the joy of the triumph, not to engage in the work of blood, for he has said, ‘I have trodden the winepress alone’ (Isaiah 63:3)” (Albert Barnes).

“In the power of this, he now comes forth; the armies that are in heaven following their white horsed Leader, themselves also upon white horses, sharers with him in the conflict and the victory, clothed in fine linen, white and pure. It is this fine linen which we have just seen as granted to the Bride, and which needed the blood of the Lamb to make it white. It is therefore undoubtedly the same company here as there, only here seen in a new aspect, even as the Lord himself is seen in a new one. …

“The Lord comes then, and all the saints with him. How impossible to think of a providential coming merely here! ‘When Christ, who is our life, shall appear [be manifested to the world],’ says the Apostle, ‘then shall ye also appear [be manifested] with him in glory.’ (Colossians 3:4). ‘Know ye not that the saints shall judge the world?’ he asks elsewhere” (F. W. Grant).

“In the Apocalypse, the key note of the final revelation is sounded, ‘Behold he cometh with the clouds, and every eye shall see him, and they which pierced him; and all the tribes of the earth shall mourn over him.’ To that coming all the preliminary letters to the Churches, and all the subsequent actions of the [Revelation] prophecy are directed; the opening of its seals; the sounding of its trumpets; the pouring forth of its vials. Under the sixth vial the startling utterance is heard, ‘Behold I come as a thief; blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.’ After the fall of Babylon heaven is opened and ‘the King of kings and Lord of lords,’ whose name is ‘Faithful and True,’ the ‘Word of God,’ comes forth, followed by the army of his white robed saints” (H. G. Guinness).

“Hark the song of exultation breaking forth from heaven! … And immediately [following the marriage of the Lamb] a triumphal procession is seen moving forth from the direction whence comes the song: ‘And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness doth he judge and make war.’ This majestic Rider we met at the very opening of Apocalyptic history (Revelation 6:2), but then he [in the person of his Church] was going forth in peaceful conquest: ‘And I saw, and behold a white horse, and he that sat upon him had a bow’ — ‘Thou didst ride upon Thine horses, upon Thy chariots of salvation: Thy bow was made quite bare’ (Habakkuk 3:9), ‘and a crown was given unto him.’ This is the ‘stephanos,’ the crown which in Scripture is so repeatedly set before the Christian as the prize for his spiritual overcoming, and which is fitly worn by him who in the days of his flesh could say, ‘I have overcome the world.’ ‘And he went forth conquering and in order to conquer’ — not only to effect the present victories of redemption, but to win the ultimate sovereignty of the world.

“This final conquest has now arrived; for as the white-horse Rider comes forth from heaven, we behold, ‘and on his head were many crowns.’ Not the stephanos now, but the diadema is the symbol of his supremacy. The kingdom of the world has become the Kingdom of our Lord and His Christ; and all the crowns of all the kings have passed over upon his brow. The long succession of world-wide monarchies which we beheld in Daniel’s vision has intervened; the stone cut out of the mountain without hands now smites the image upon its feet, and itself fills the whole world. How striking the picture of the final transfer of earth’s sovereignty to Immanuel! To Nebuchadnezzar, King of Babylon, the first in this line of universal monarchs, God said: ‘Thou O king, art a king of kings.’ (Daniel 2:37). Now that this bloody line terminates in the overthrow of mystical Babylon — whose sovereign, the pope, has long arrogated both temporal and ecclesiastical supremacy — Messiah takes up both the successions, and also takes the long abused title attaching thereto: ‘And he hath on his vesture and on his thigh a name written, King of kings and Lord of lords’ ” (A. J. Gordon).

It is well for the faithful student to keep in mind here that while this vision describes the Lord Jesus’ heavenly army, which is composed of the glorified saints, there is an earthly army that will engage in this final conflict. This is called Jehovah’s great army and is not composed of saints of God. When we come to that part of the vision that relates to the opponents in this great and final battle between truth and error, we will consider who these are (Joel 2:11).

“And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God” (verse 15).

The sword referred to here is not a literal one. No one could possibly conceive that this statement of St. John is to be understood literally. Undoubtedly to St. John’s vision it seemed a literal sword, even as all the other transactions in the vision seemed literal. Let us keep in mind in considering this remarkable scene, that it was in every sense of the word a vision; but while a vision, it points to a most real and literal and terrible transaction.

We are here reminded of the Psalmist’s words, “Gird Thy sword upon Thy thigh, O Most Mighty” (Psalms 45:3). The warrior carries his sword on his thigh; in this instance, however, the sword proceeds from his mouth. The sword in addition to its representing the Word of God seems in this instance to be the emblem of authority and majesty as well. Standing for authority and majesty it would include the thought of authority to punish his enemies. The Apostle Paul uses it in this sense when referring to the world rulers: “For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? Do that which is good, and thou shalt have praise of the same: For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain” (Romans 13:3,4).

There is a very general agreement that the sword of verse 15 represents the sword of Truth. “He who now takes his great power to reign is shown in symbol (Revelation 19:15) as the one whose sword went forth out of his mouth; ‘that with it he should smite the nations; and he shall rule them with a rod of iron.’ That sword is the Truth (Ephesians 6:17); and the living saints, as well as many of the world, are [even] now being used as the Lord’s soldiers in overthrowing errors and evils.” This has been true in a sense throughout the Gospel Age; however, the vision we are considering describes something different. “Let no one hastily infer a peaceable conversion of the nations to be here symbolized; for many Scriptures — such as Revelation 11:17,18, Daniel 12:1, 2 Thessalonians 2:8, Psalms 149 and 47 — teach the very opposite.”

“It is the same sword that we have seen in chapter 1:16, 2:12, in the address to the assembly [Church] in Pergamos, which had become nationalized; and now [at this time] the nations Christianized though not Christ’s own, are to be under judgment of the sword, which is the Word of God” (M. Taylor).

“Judgment is now [at the time of this vision] impending: ‘out of his mouth goeth a sharp sword, that with it he may smite the nations.’ So Isaiah: ‘He shall smite the earth with the rod of his mouth, and with the breath of His lips shall He slay the wicked.’ (Isaiah 11:4). It needs but a word from Him to cause their destruction; while it is judgment no less according to His Word: it is that long and oft threatened, slow to come, but at last coming in the full measure of the denunciation” (F. W. Grant).

“It is ‘sharp’ like the sickle, and fulfills the same office. It is the word of almighty Justice. It proceeds out of his mouth. So Isaiah 11:4. This shows the ease with which he accomplishes his purposes. He speaks and it is done. He commands and it is accomplished. Something of this was pre-intimated when the armed mob came forth against him in Gethsemane: ‘When Jesus spake to them, I am he, they went backward, and fell to the ground.’ (John 18:6). If so mild an utterance prostrated his enemies, then what will it be when he girds and crowns himself for the ‘battle of the great day of God Almighty’ — when he comes, with all the cavalcade of heaven to tread the winepress of the fierceness of Jehovah’s anger? ‘The Word of God is quick and powerful and sharper than any two-edged sword, piercing even to the dividing of soul and spirit and of the joints and marrow’ (Hebrews 4:12); and when that Word goes forth in execution of almighty wrath upon those in arms against his throne, what a flow of blood, and wilting of life, and tornado of deadly disaster, must it work!” (Joseph Seiss).

This treading of the winepress is the same, doubtless, that is referred to in Isaiah 63:2,3, and Revelation 14:20. It is to be the last feature of the time of trouble.

“And he has on his mantle and on his thigh a name written, King of kings and Lord of lords” (verse 16). The authority, majesty, and dominion of Christ seems to be expressed in that the name, “King of kings and Lord of lords,” is engraven upon both his mantle and his thigh. The governments of the world have for long centuries abused a lease of power from Jehovah. The time has now come when the lease has expired. Symbolic beasts have held the sword of authority, and reigned. And at this stage of history, as represented in this and preceding visions, they have combined unwittingly to hold it against the rightful King and his armies. He is now represented as manifested in his majesty to use that authority and power to overthrow, to destroy this combination of kings and lords, and to inaugurate the Millennial reign for the blessing of all the families of earth.

Hail the King!

Look, ye saints, the sight is glorious!
See the Man of Sorrows now;
From the fight returned victorious
Every knee to him shall bow.
Crown him! crown him!
Crowns become the Victor’s brow.

Crown the Savior! angels, crown him!
Rich the trophies Jesus brings;
In the seat of power enthrone him,
While the vault of heaven rings.
Crown him! crown him!
Crown the Savior King of kings.

Sinners in derision crowned him,
Mocking thus the Savior’s claim;
Saints and angels crowd around him,
Own his title, praise his name.
Crown him! crown him!
Spread abroad the Victor’s fame.

Hark! those bursts of acclamation!
Hark! those loud triumphant chords!
Jesus takes the highest station;
Oh what joy the sight affords!
Crown him! crown him!
King of kings, and Lord of lords.