Revelation 19:7

Translation
King James Version
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.
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KJV (with Strong's)
Let us be glad G5463 and G2532 rejoice G21, and G2532 give G1325 honour G1391 to him G846: for G3754 the marriage G1062 of the Lamb G721 is come G2064, and G2532 his G846 wife G1135 hath made G2090 herself G1438 ready G2090.
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Complete Jewish Bible
“Let us rejoice and be glad!
Let us give him the glory!
For the time has come for the
wedding of the Lamb,
and his Bride has prepared herself —
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Berean Standard Bible
Let us rejoice and be glad and give Him the glory. For the marriage of the Lamb has come, and His bride has made herself ready.
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American Standard Version
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.
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World English Bible Messianic
Let us rejoice and be exceedingly glad, and let us give the glory to him. For the marriage of the Lamb has come, and his wife has made herself ready.”
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Geneva Bible (1599)
Let vs be glad and reioyce, and giue glory to him: for the marriage of that Lambe is come, and his wife hath made her selfe ready.
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Young's Literal Translation
may we rejoice and exult, and give the glory to Him, because come did the marriage of the Lamb, and his wife did make herself ready;
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See also
Revelation 21:9Revelation 21:2Matthew 22:22 Corinthians 11:2Revelation 19:9Ephesians 5:32John 3:29
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In the KJVVerse 31,025 of 31,102

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SUMMARY

Revelation 19:7 erupts with a heavenly chorus of exultant praise, announcing the long-anticipated "marriage of the Lamb" and the readiness of His bride. This pivotal verse marks a dramatic shift in Revelation's narrative from the preceding judgments on Babylon to a joyous celebration of divine union, signaling the ultimate consummation of God's redemptive plan and the eternal fellowship between Christ and His redeemed people.

CONTEXT

  • Literary Context: This verse is situated immediately after the dramatic fall and judgment of "Babylon the Great" in Revelation 17, Revelation 18, which depicts the destruction of all that opposes God. The scene then shifts abruptly to heaven, where a great multitude, along with the elders and the four living creatures, erupts in fervent praise, declaring God's righteous judgments and sovereignty (Revelation 19:1-6). Revelation 19:7 serves as the climactic announcement within this heavenly worship, introducing the ultimate reason for celebration: the arrival of the Lamb's marriage. It transitions the narrative from divine wrath to divine love and union, setting the stage for Christ's triumphant return and the establishment of His eternal kingdom.
  • Historical & Cultural Context: The imagery of a marriage or wedding feast held profound significance in ancient Jewish and Greco-Roman cultures. Weddings were elaborate, multi-stage events, often involving a betrothal period, a procession, and a grand feast. In biblical tradition, the covenant relationship between God and His people Israel was frequently depicted as a marriage (Isaiah 54:5; Jeremiah 3:14; Hosea 2:19-20). This established a rich theological backdrop for the New Testament's portrayal of Christ as the Bridegroom and the Church as His bride, signifying an intimate, covenantal, and eternal union. The concept of the bride "making herself ready" would have resonated with the cultural expectation of a bride's preparation for her wedding day, often involving special attire and adornment.
  • Key Themes: The verse encapsulates several crucial themes. First, Rejoicing and Giving Honour stands as the immediate response to God's ultimate victory and the unfolding of His redemptive plan. It emphasizes the appropriate posture of worship and adoration in the face of divine glory. Second, The Marriage of the Lamb is a central eschatological metaphor, representing the ultimate, permanent, and intimate union between Jesus Christ (the Lamb, who sacrificed Himself for humanity's sin, as seen in Revelation 5:6) and His Church, the collective body of believers, depicted as His "wife" or "bride" (Ephesians 5:25-27). Third, the Readiness of the Bride is a critical and active theme. The phrase "his wife hath made herself ready" highlights that the Church's preparation for this divine union is not passive but involves active purification, sanctification, and faithful living, enabled by God's grace but requiring human response. This readiness is further elaborated in Revelation 19:8, where the bride is clothed in "fine linen, clean and white," which "is the righteousness of saints."

EXPOSITION AND ANALYSIS

Key Word Analysis

  • marriage (Greek, gámos', G1062): This term refers specifically to a wedding feast or marriage celebration, emphasizing the joyous event and the consummation of the union. In this context, it points to the ultimate eschatological banquet and the permanent bond between Christ and His Church.
  • Lamb (Greek, arníon', G721): A diminutive form, meaning "lambkin," this is John's favorite title for Jesus Christ throughout Revelation (used 29 times). It powerfully evokes Christ's sacrificial death as the innocent, atoning victim, reminiscent of the Passover lamb (Exodus 12). Here, the Lamb is not merely a victim but the triumphant Bridegroom, signifying that the marriage is founded upon His redemptive work.
  • hath made herself ready (Greek, hetoimázō' and heautoû', G2090): The verb hetoimázō means "to prepare" or "to make ready." Crucially, it is used here with the reflexive pronoun heautoû ("herself"), emphasizing that the bride's readiness is an active, self-initiated process. While God's grace enables and empowers, the bride (the Church) actively participates in her sanctification and purification, making herself fit for the union.

Verse Breakdown

  • "Let us be glad and rejoice, and give honour to him": This opening clause is a direct exhortation to the heavenly multitude. It is a call to exuberant joy (chaírō and agalliáō, indicating deep gladness and exultation) and profound reverence. The "him" refers to God, whose righteous judgments and ultimate plan are being celebrated. This command sets the tone of triumphant worship for the ensuing announcement.
  • "for the marriage of the Lamb is come," This clause provides the foundational reason for the preceding command to rejoice. The "marriage of the Lamb" is presented as a definitive, accomplished event ("is come," perfect tense in Greek, indicating a completed action with ongoing results). This signifies the long-awaited consummation of the relationship between Christ and His Church, marking the climax of salvation history.
  • "and his wife hath made herself ready." This final clause identifies the bride as "his wife" (the Church) and highlights her active role in preparation. The readiness is not merely an external adornment but an internal transformation, a state of holiness and purity achieved through the sanctifying work of the Holy Spirit and the faithful obedience of believers. This readiness is a prerequisite for the divine union, underscoring the Church's responsibility in her spiritual journey.

Literary Devices

Revelation 19:7 is rich in Symbolism and Metaphor. The entire concept of the "marriage of the Lamb" is a profound metaphor for the eschatological union between Christ and His Church. The "Lamb" is a symbol of Jesus Christ's sacrificial atonement and victorious reign. The "wife" or "bride" symbolizes the Church, the collective body of believers. This imagery conveys intimacy, covenant faithfulness, and the ultimate destiny of God's people. The verse also employs Personification, as the Church is personified as a bride actively preparing herself for a wedding. Furthermore, there is a strong sense of Antithesis when viewed in the broader context of Revelation 17-18. The glorious, pure bride of Christ stands in stark contrast to the harlot "Babylon the Great," who was just judged, highlighting the purity and faithfulness of God's true people versus the corruption of the world system.

THEOLOGICAL AND THEMATIC CONNECTIONS

The announcement of the marriage of the Lamb is a profound theological statement about the ultimate destiny of God's people and the culmination of Christ's redemptive work. It signifies the perfect and eternal union between Christ and His Church, a relationship characterized by intimacy, purity, and unwavering love. This marriage is not merely a future event but the glorious telos towards which all of history moves, representing the final triumph of God's kingdom and the complete realization of His covenant promises. It underscores the Church's identity as the beloved of Christ, redeemed and sanctified for eternal fellowship with Him. This vision provides immense hope and a powerful motivation for believers to live lives of holiness and faithfulness in anticipation of this glorious day.

REFLECTION AND APPLICATION

Revelation 19:7 calls us to a profound sense of spiritual readiness and joyful anticipation. The heavenly command to "be glad and rejoice, and give honour to him" should resonate deeply within our hearts, prompting us to live lives of worship and gratitude. This verse reminds us that our ultimate hope is not in earthly triumphs or fleeting pleasures, but in the eternal union with Christ, the Lamb of God. The emphasis on the bride having "made herself ready" serves as a powerful call to active spiritual preparation. It means pursuing holiness, putting off sin, growing in Christ-likeness, and living faithfully in anticipation of His return. Our present choices, our pursuit of righteousness, and our dedication to Christ's mission are all part of this vital preparation. Living in light of the coming marriage of the Lamb provides a profound sense of purpose, resilience in trials, and an unwavering hope that transcends the difficulties of this present age, knowing that our ultimate joy and union with the Savior are certain and imminent.

Questions for Reflection

  • What does the "marriage of the Lamb" signify for your personal faith and future hope?
  • In what practical ways can you "make yourself ready" as the bride of Christ in your daily life?
  • How does the anticipation of Christ's ultimate union with His Church impact your perspective on current challenges and suffering?
  • How can you cultivate a spirit of gladness, rejoicing, and honor towards God in response to His redemptive plan?

FAQ

Who is the "Lamb" in Revelation 19:7?

Answer: The "Lamb" consistently refers to Jesus Christ throughout the book of Revelation. This title emphasizes His sacrificial death on the cross as the perfect, sinless offering for humanity's redemption, harkening back to the Passover lamb in the Old Testament (Exodus 12). However, in Revelation, the Lamb is not merely a victim but also the victorious, reigning King, who is worthy of all worship and praise (Revelation 5:12-13).

Who is the "wife" or "bride" of the Lamb?

Answer: The "wife" or "bride" of the Lamb symbolizes the Church, which is the collective body of all believers in Jesus Christ throughout history. This imagery is used elsewhere in the New Testament to describe the intimate and covenantal relationship between Christ and His redeemed people (Ephesians 5:25-27; 2 Corinthians 11:2). The ultimate manifestation of this bride is the New Jerusalem, descending from heaven (Revelation 21:2, 9).

What does it mean that "his wife hath made herself ready"?

Answer: The phrase "his wife hath made herself ready" signifies the Church's active participation in her sanctification and purification, enabled by God's grace. It means that believers, empowered by the Holy Spirit, strive for holiness, faithfulness, and obedience, putting off sin and growing in Christ-likeness. This readiness is not based on human merit but is a response of faith to God's transformative work, often depicted as being clothed in the "fine linen, clean and white" which "is the righteousness of saints" (Revelation 19:8). It implies a life of spiritual preparation and expectancy for Christ's return and the consummation of His kingdom.

CHRIST-CENTERED FULFILLMENT

Revelation 19:7 finds its ultimate fulfillment in the person and work of Jesus Christ, the Lamb of God. He is the very subject and object of this glorious announcement. The "marriage of the Lamb" is the eschatological culmination of Christ's entire redemptive mission, initiated by His incarnation, lived out in perfect obedience, sealed by His atoning death on the cross (John 1:29), and vindicated by His resurrection and ascension. It is through His shed blood that the "wife" (the Church) is cleansed and made pure, enabling her to "make herself ready" not by her own power, but by the sanctifying grace He provides. Christ, as the Bridegroom, loved the Church and "gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and blameless" (Ephesians 5:25-27). Thus, the readiness of the bride is a direct result of the Bridegroom's perfect work, and the marriage itself is the glorious display of His covenant faithfulness and triumphant love for His redeemed people, culminating in an eternal, intimate union with Him (Revelation 21:2-3).

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Commentary on Revelation 19 verses 5–10

The triumphant song being ended, and epithalamium, or marriage-song, begins, Rev 19:6. Here observe,

I. The concert of heavenly music. The chorus was large and loud, as the voice of many waters and of mighty thunderings. God is fearful in praises. There is no discord in heaven; the morning stars sing together; no jarring string, nor key untuned, but pure and perfect melody.

II. The occasion of this song; and that is the reign and dominion of that omnipotent God who has redeemed his church by his own blood, and is now in a more public manner betrothing her to himself: The marriage of the Lamb has come, Rev 19:7. Some think this refers to the conversion of the Jews, which they suppose will succeed the fall of Babylon; others, to the general resurrection: the former seems more probable. Now, 1. You have here a description of the bride, how she appeared; not in the gay and gaudy dress of the mother of harlots, but in fine linen, clean and white, which is the righteousness of saints; in the robes of Christ's righteousness, both imputed for justification and imparted for sanctification - the stola, the white robe of absolution, adoption, and enfranchisement, and the white robe of purity and universal holiness. She had washed her robes and made them white in the blood of the Lamb; and these her nuptial ornaments she did not purchase by any price of her own, but received them as the gift and grant of her blessed Lord. 2. The marriage-feast, which, though not particularly described (as Mat 22:4), yet is declared to be such as would make all those happy who were called to it, so called as to accept the invitation, a feast made up of the promises of the gospel, the true sayings of God, Rev 19:9. These promises, opened, applied, sealed, and earnested by the Spirit of God, in holy eucharistical ordinances, are the marriage-feast; and the whole collective body of all those who partake of this feast is the bride, the Lamb's wife; they eat into one body, and drink into one Spirit, and are not mere spectators or guests, but coalesce into the espoused party, the mystical body of Christ. 3. The transport of joy which the apostle felt in himself at this vision. He fell down at the feet of the angel, to worship him, supposing him to be more than a creature, or having his thoughts at the present overpowered by the vehemency of his affections. Here observe, (1.) What honour he offered to the angel: He fell at his feet, to worship him; this prostration was a part of external worship, it was a posture of proper adoration. (2.) How the angel refused it, and this was with some resentment: "See thou do it not; have a care what thou doest, thou art doing a wrong thing." (3.) He gave a very good reason for his refusal: "I am thy fellow-servant, and of thy brethren which have the testimony of Jesus - I am a creature, thine equal in office, though not in nature; I, as an angel and messenger of God, have the testimony of Jesus, a charge to be a witness for him and to testify concerning him, and thou, as an apostle, having the Spirit of prophecy, hast the same testimony to give in; and therefore we are in this brethren and fellow-servants." (4.) He directs him to the true and only object of religious worship; namely, God: "Worship God, and him alone." This fully condemns both the practice of the papists in worshipping the elements of bread and wine, and saints, and angels, and the practice of those Socinians and Arians who do not believe that Christ is truly and by nature God, and yet pay him religious worship; and this shows what wretched fig-leaves all their evasions and excuses are which they offer in their own vindication: they stand hereby convicted of idolatry by a messenger from heaven.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–10. Public domain.
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Apringius of BejaAD 600
TRACTATE ON THE APOCALYPSE 19:6-8
The fine linen is the righteous deeds of the saints. After thanksgiving has been given and after the voice of exhortation has been heard, the praise to God, as though the sound of claps of thunder, is loudly proclaimed by those who rejoice that the marriage feast of the Lamb has come. This will occur when, after the consummation of the world, “every rule and authority will have been destroyed and he will have delivered the kingdom to God the Father, so that God will be all in all.” This will occur, that is, when his wife, namely the catholic church, will be joined to him in the purity of faith. Concerning this the holy apostle said: “For I betrothed you to Christ to present you as a pure virgin to one husband.” And so, the fine linen which she [the church] wears does not represent the beauty of a vestment, but the righteousness of the saints.
BedeAD 735
Commentary on Revelation
And his wife has made herself ready. By constantly engaging in works of righteousness, she has shown herself worthy of the spiritual feast and eternal kingdom. This can also be understood according to the parable of the Gospel, which narrates the virgins rising at the arrival of the bridegroom, adorning their lamps, that is, accounting for their works, for which they expect to receive eternal beatitude.
BedeAD 735
Commentary on Revelation
And let us give Him glory, for the marriage of the Lamb has come. The marriage of the Lamb is when the Church will be united with the Lord in the bridal chamber of the heavenly kingdom.
OecumeniusAD 990
Commentary on Revelation
For, he says, the marriage of the Lamb has come, and his bride has prepared herself. The marriage present with the Lord is still an engagement to the church and not yet a completed marriage. And this the divine apostle associates, writing the second letter to the Corinthians, in which he says: "for I engaged you to one husband, to present you as a pure virgin to Christ." (2 Cor. 11:2)

Therefore the matter is still an engagement; for "I engaged you": truly. And as the sign of the engagement, we receive "the pledge of the Spirit." (2 Cor. 1:22) When, however, the church becomes one spirit with Christ, just as a husband is one body with his wife, then it is the perfect marriage. For even while philosophizing about the physical marriage, the wise apostle, adducing the scriptural statement that "the two shall be one flesh," brings forward that "this mystery is great; but I say it of Christ and the church." (Eph. 5:31-32)

Therefore the holy angels say: "The marriage of the Lamb has come," signifying then the marriage that will be celebrated in the present engagement; for the Gospel clearly handed this down to us, where first it introduces marriages of a king's son celebrated by the father, and many called to the feast, some partaking of the banquet, others refusing the dinner, and one cast out who was not clothed in a wedding garment (Matt. 22:2-14); Then the same Gospel (Matt. 25:1-13) speaks of ten virgins, of whom five, whom it also calls wise, bringing their lamps to meet the bridegroom for that blessed wedding feast, while the excluded ones, when they had no oil left, extinguished their lamps; none of this is to be understood for the present time, but for the time to come.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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