Verse 2

from--Greek, "out of." voice of many waters--as is the voice of Himself, such also is the voice of His people. I heard the voice of harpers--A, B, C, and ORIGEN read, "the voice which I heard (was) as of harpers."

Verse 3

sung--Greek, "sing." as it were--So A, C, and Vulgate read. It is "as it were" a new song; for it is, in truth, as old as God's eternal purpose. But B, Syriac, Coptic, ORIGEN, and ANDREAS omit these words. new song-- (Rev 5:9-10). The song is that of victory after conflict with the dragon, beast, and false prophet: never sung before, for such a conflict had never been fought before; therefore new: till now the kingdom of Christ on earth had been usurped; they sing the new song in anticipation of His blood-bought kingdom with His saints. four beasts--rather, as Greek, "four living creatures." The harpers and singers evidently include the 144,000: so the parallel proves (Rev 15:2-3), where the same act is attributed to the general company of the saints, the harvest (Rev 14:15) from all nations. Not as ALFORD, "the harpers and song are in heaven, but the 144,000 are on earth." redeemed--literally, "purchased." Not even the angels can learn that song, for they know not experimentally what it is to have "come out of the great tribulation, and washed their robes white in the blood of the Lamb" (Rev 7:14).

Verse 4

virgins--spiritually (Mat 25:1); in contrast to the apostate Church, Babylon (Rev 14:8), spiritually "a harlot" (Rev 17:1-5; Isa 1:21; contrast Co2 11:2; Eph 5:25-27). Their not being defiled with women means they were not led astray from Christian faithfulness by the tempters who jointly constitute the spiritual "harlot." follow the Lamb whithersoever he goeth--in glory, being especially near His person; the fitting reward of their following Him so fully on earth. redeemed--"purchased." being the--rather, "as a first-fruit." Not merely a "first-fruit" in the sense in which all believers are so, but Israel's 144,000 elect are the first-fruit, the Jewish and Gentile elect Church is the harvest; in a further sense, the whole of the transfigured and translated Church which reigns with Christ at His coming, is the first-fruit, and the consequent general ingathering of Israel and the nations, ending in the last judgment, is the full and final harvest.

Verse 5

guile--So ANDREAS in one copy. But A, B, C, ORIGEN, and ANDREAS in other copies read, "falsehood." Compare with English Version reading Psa 32:2; Isa 53:9; Joh 1:47. for--So B, Syriac, Coptic, ORIGEN, and ANDREAS read. But A and C omit. without fault--Greek, "blameless": in respect to the sincerity of their fidelity to Him. Not absolutely, and in themselves blameless; but regarded as such on the ground of His righteousness in whom alone they trusted, and whom they faithfully served by His Spirit in them. The allusion seems to be to Psa 15:1-2. Compare Rev 14:1, "stood on Mount Sion." before the throne of God--A, B, C, Syriac, Coptic, ORIGEN, and ANDREAS omit these words. The oldest Vulgate manuscript supports them.

Verse 6

Here begins the portion relating to the Gentile world, as the former portion related to Israel. Before the end the Gospel is to be preached for a WITNESS unto all nations: not that all nations shall be converted, but all nations shall have had the opportunity given them of deciding whether they will be for, or against, Christ. Those thus preached to are "they that dwell (so A, Coptic, and Syriac read. But B, C, ORIGEN, Vulgate, CYPRIAN, 312, read, 'SIT,' compare Mat 4:16; Luk 1:79, having their settled home) on the earth," being of earth earthy: this last season of grace is given them, if yet they may repent, before "judgment" (Rev 14:7) descends: if not, they will be left without excuse, as the world which resisted the preaching of Noah in the the hundred twenty years "while the long-suffering of God waited." "So also the prophets gave the people a last opportunity of repentance before the Babylonian destruction of Jerusalem, and our Lord and His apostles before the Roman destruction of the holy city" [AUBERLEN]. The Greek for "unto" (epi, in A and C) means literally, "upon," or "over," or "in respect to" (Mar 9:12; Heb 7:13). So also "TO every nation" (Greek, "epi," in A, B, C, Vulgate, Syriac, ORIGEN, ANDREAS, CYPRIAN, and PRIMASIUS). This, perhaps, implies that the Gospel, though diffused over the globe, shall not come savingly unto any save the elect. The world is not to be evangelized till Christ shall come: meanwhile, God's purpose is "to take out of the Gentiles a people for His name," to be witnesses of the effectual working of His Spirit during the counter-working of "the mystery of iniquity." everlasting gospel--the Gospel which announces the glad tidings of the everlasting kingdom of Christ, about to ensue immediately after the "judgment" on Antichrist, announced as imminent in Rev 14:7. As the former angel "flying through the midst of heaven" (Rev 8:13) announced "woe," so this angel "flying in the midst of heaven" announced joy. The three angels making this last proclamation of the Gospel, the fall of Babylon (Rev 14:8), the harlot, and the judgment on the beast worshippers (Rev 14:9-11), the voice from heaven respecting the blessed dead (Rev 14:13), the vision of the Son of man on the cloud (Rev 14:11), the harvest (Rev 14:15), and the vintage (Rev 14:18), form the compendious summary, amplified in detail in the rest of the book.

Verse 7

Fear God--the forerunner to embracing the love of God manifested in the Gospel. Repentance accompanies faith. give glory to him--and not to the beast (compare Rev 13:4; Jer 13:16). the hour of his judgment--"The hour" implies the definite time. "Judgment," not the general judgment, but that up on Babylon, the beast, and his worshippers (Rev 14:8-12). worship him that made heaven--not Antichrist (compare Act 14:15). sea . . . fountains--distinguished also in Rev 8:8, Rev 8:10.

Verse 8

another--So Vulgate. But A, B, Syriac, and ANDREAS add, "a second"; "another, a second angel." Babylon--here first mentioned; identical with the harlot, the apostate Church; distinct from the beast, and judged separately. is fallen--anticipation of Rev 18:2. A, Vulgate, Syriac, and ANDREAS support the second "is fallen." But B, C, and Coptic omit it. that great city--A, B, C, Vulgate, Syriac, and Coptic omit "city." Then translate, "Babylon the great." The ulterior and exhaustive fulfilment of Isa 21:9. because--So ANDREAS. But A, C, Vulgate, and Syriac read, "which." B and Coptic omit it. Even reading "which," we must understand it as giving the reason of her fall. all nations--A, B and C read, "all the nations." the wine of the wrath of her fornication--the wine of the wrath of God, the consequence of her fornication. As she made the nations drunk with the wine of her fornication, so she herself shall be made drunk with the wine of God's wrath.

Verse 9

A, B, C, and ANDREAS read, "another, a third angel." Compare with this verse Rev 13:15-16.

Verse 10

The same--Greek, "he also," as the just and inevitable retribution. wine of . . . wrath of God-- (Psa 75:8). without mixture--whereas wine was so commonly mixed with water that to mix wine is used in Greek for to pour out wine; this wine of God's wrath is undiluted; there is no drop of water to cool its heat. Naught of grace or hope is blended with it. This terrible threat may well raise us above the fear of man's threats. This unmixed cup is already mingled and prepared for Satan and the beast's followers. indignation--Greek, "orges," "abiding wrath," But the Greek for "wrath" above (Greek, "thumou") is boiling indignation, from (Greek, "thuo") a root meaning "to boil"; this is temporary ebullition of anger; that is lasting [AMMONIUS], and accompanied with a purpose of vengeance [ORIGEN on Psa 2:5]. tormented . . . in the presence of . . . angels-- (Psa 49:14; Psa 58:10; Psa 139:21; Isa 66:24). God's enemies are regarded by the saints as their enemies, and when the day of probation is past, their mind shall be so entirely one with God's, that they shall rejoice in witnessing visibly the judicial vindication of God's righteousness in sinners' punishment.

Verse 11

for ever and ever--Greek, "unto ages of ages." no rest day nor night--Contrast the very different sense in which the same is said of the four living creatures in heaven, "They rest not day and night, saying, Holy, holy, holy"; yet they do "rest" in another sense; they rest from sin and sorrow, weariness and weakness, trial and temptation (Rev 14:13); the lost have no rest from sin and Satan, terror, torment, and remorse.

Verse 12

Here, &c.--resumed from Rev 13:10; see on Rev 13:10. In the fiery ordeal of persecution which awaits all who will not worship the beast, the faith and patience of the followers of God and Jesus shall be put to the test, and proved. patience--Greek, "hupomene," "patient, persevering endurance." The second "here" is omitted in A, B, C, Vulgate, Syriac, Coptic, and PRIMASIUS. Translate, "Here is the endurance of the saints, who keep," &c. the faith of Jesus--the faith which has Jesus for its object.

Verse 13

Encouragement to cheer those persecuted under the beast. Write--to put it on record for ever. Blessed--in resting from their toils, and, in the case of the saints just before alluded to as persecuted by the beast, in resting from persecutions. Their full blessedness is now "from henceforth," that is, FROM THIS TIME, when the judgment on the beast and the harvest gatherings of the elect are imminent. The time so earnestly longed for by former martyrs is now all but come; the full number of their fellow servants is on the verge of completion; they have no longer to "rest (the same Greek as here, anapausis) yet for a little season," their eternal rest, or cessation from toils (Th2 1:7; Greek, "anesis," relaxation after hardships. Heb 4:9-10, sabbatism of rest; and Greek, "catapausis," akin to the Greek here) is close at hand now. They are blessed in being about to sit down to the marriage supper of the Lamb (Rev 19:9), and in having part in the first resurrection (Rev 20:6), and in having right to the tree of life (Rev 22:14). In Rev 14:14-16 follows the explanation of why they are pronounced "blessed" now in particular, namely, the Son of man on the cloud is just coming to gather them in as the harvest ripe for garner. Yea, saith the Spirit--The words of God the Father (the "voice from heaven") are echoed back and confirmed by the Spirit (speaking in the Word, Rev 2:7; Rev 22:17; and in the saints, Co2 5:5; Pe1 4:14). All "God's promises in Christ are yea" (Co2 1:20). unto me--omitted in A, B, C, Vulgate, Syriac, and Coptic. that they may--The Greek includes also the idea, They are blessed, in that they SHALL rest from their toils (so the Greek). and--So B and ANDREAS read. But A, C, Vulgate, and Syriac read "for." They rest from their toils because their time for toil is past; they enter on the blessed rest because of their faith evinced by their works which, therefore, "follow WITH (so the Greek) them." Their works are specified because respect is had to the coming judgment, wherein every man shall be "judged according to his works." His works do not go before the believer, nor even go by his side, but follow him at the same time that they go with him as a proof that he is Christ's.

Verse 14

crown--Greek, "stephanon," "garland" of victory; not His diadem as a king. The victory is described in detail, Rev 19:11-21. one sat--"one sitting," Greek, "cathemenon homoion," is the reading of A, B, C, Vulgate, and Coptic.

Verse 15

Thrust in--Greek, "Send." The angel does not command the "Son of man" (Rev 14:14), but is the mere messenger announcing to the Son the will of God the Father, in whose hands are kept the times and the seasons. thy sickle--alluding to Mar 4:29, where also it is "sendeth the sickle." The Son sends His sickle-bearing angel to reap the righteous when fully ripe. harvest--the harvest crop. By the harvest-reaping the elect righteous are gathered out; by the vintage the Antichristian offenders are removed out of the earth, the scene of Christ's coming kingdom. The Son of man Himself, with a golden crown, is introduced in the harvest-gathering of the elect, a mere angel in the vintage (Rev 14:18-20). is ripe--literally, "is dried." Ripe for glory.

Verse 16

thrust in--Greek, "cast."

Verse 17

out of the temple . . . in heaven-- (Rev 11:19).

Verse 18

from the altar--upon which were offered the incense-accompanied prayers of all saints, which bring down in answer God's fiery judgment on the Church's foes, the fire being taken from the altar and cast upon the earth. fully ripe--Greek, "come to their acme"; ripe for punishment.

Verse 19

"The vine" is what is the subject of judgment because its grapes are not what God looked for considering its careful culture, but "wild grapes" (Isa. 5:1-30). The apostate world of Christendom, not the world of heathendom who have not heard of Christ, is the object of judgment. Compare the emblem, Rev 19:15; Isa 63:2-3; Joe 3:13.

Verse 20

without the city--Jerusalem. The scene of the blood-shedding of Christ and His people shall be also the scene of God's vengeance on the Antichristian foe. Compare the "horsemen," Rev 9:16-17. blood--answering to the red wine. The slaughter of the apostates is what is here spoken of, not their eternal punishment. even unto the horse bridles--of the avenging "armies of heaven." by the space of a thousand . . . six hundred furlongs--literally, "a thousand six hundred furlongs off" [W. KELLY]. Sixteen hundred is a square number; four by four by one hundred. The four quarters, north, south, east, and west, of the Holy Land, or else of the world (the completeness and universality of the world-wide destruction being hereby indicated). It does not exactly answer to the length of Palestine as given by JEROME, one hundred sixty Roman miles. BENGEL thinks the valley of Kedron, between Jerusalem and the Mount of Olives, is meant, the torrent in that valley being about to be discolored with blood to the extent of sixteen hundred furlongs. This view accords with Joel's prophecy that the valley of Jehoshaphat is to be the scene of the overthrow of the Antichristian foes. Next: Revelation Chapter 15

Verse 1

And I looked, and, lo, a Lamb,.... The Alexandrian copy, and some others, read "the Lamb"; the same that had been seen before in, the midst of the throne, Rev 5:6; and all the Oriental versions have the same article also; the Lord Jesus Christ, the Son of God, for mention is made of his Father in a following clause; the King of Zion, where he is seen standing, and the Redeemer of his people, who are at large described; it is the same Lamb who is so often spoken of in this book before: in the two preceding chapters an account is given of the state of the church, as oppressed under Rome Pagan, and Rome Papal, and here of its more glorious and victorious condition, with Christ at the head of it; in the last chapter antichrist is described, with his followers and worshippers, and as exercising tyranny and cruelty upon the saints, and here Christ and his followers are represented in vision, and some hints given of the fall of Babylon, and of the wrath of God upon the worshippers of the beast, and of the happiness of those who belong to the Lamb: and of him it is here said, that he stood on the Mount Zion; by which is meant not heaven, but the church on earth; why that is called Mount Zion; see Gill on Heb 12:22; here Christ the Lamb stood, as presiding over it, being King of Zion, or the church; where he stood and fed, or ruled, in the name of the Lord, and in the majesty of his God; and where he appeared in the defence of his church and people, oppressed by antichrist; for he is Michael that standeth for the children of his people, and who stands with courage, and in the greatness of his strength, and is invincible; nor does he stand here alone: and with him an hundred forty and four thousand; the same with those in Rev 7:3, though all the world wondered after the beast, and all that dwelt upon the earth worshipped him, yet there was a number preserved that did not bow the knee to him; a remnant according to the election of grace, who were called out of the world, and brought to Zion, and were on the side of the Lamb, and abode by him, and cleaved unto him: having his Father's name written in their foreheads; not baptism, administered in the name of the Father, and of the Son, and of the Holy Ghost, as some think; nor eternal election, as others, though as their names were written in the Lamb's book of life, so this was manifest to themselves and others, as if his name and his Father's had been written in their foreheads; but rather adoption, the new name of a child of God, they having the spirit of adoption, whereby they cried, "Abba", Father, and being openly and manifestly the children of God, by faith in Christ Jesus; unless it should be thought there is an allusion to the inscription in the mitre on the forehead of the high priest, "holiness to the Lord", and so be expressive of that visible holiness which will be on the saints in the spiritual reign of Christ, which this vision respects; see Zac 14:20; or to the frontlets between the eyes of the people of Israel, to put them in mind of the law, and their obedience to it, Deu 6:8; and so may here denote the engagements of those saints in the service of God; though perhaps no more is intended than their open and hearty profession of their faith, and that they were not ashamed of appearing in the cause of God and truth; nor of Christ and his words, his Gospel and ordinances: the Alexandrian copy, the Complutensian edition, the Vulgate Latin, Syriac, and Arabic versions, read, "having his name, (the Lamb's,) and his Father's name written in their foreheads"; and the Ethiopic version adds, "and of his Holy Spirit". Mr. Daubuz thinks this vision refers to the times of Constantine, and to the Christians then, and particularly the council of Nice, and as contemporary with that in Rev 7:9.

Verse 2

And I heard a voice from heaven,.... The same with the voices heard in heaven upon the sounding of the seventh trumpet, Rev 11:15; as the voice of many waters; very loud, and uttered by a great multitude of people, signified by waters in this book, Rev 17:15; the same with those that praise the Lord for the destruction of antichrist, and for the marriage of the Lamb, Rev 19:1; and as the voice of a great thunder; to which the Gospel may be compared for its open, loud publication, being heard far and near, as thunder is: and I heard the voice of harpers, harping with their harps; that is, singing the praises of God, for the fall of Babylon, the happy state and condition of the church, and the blessings of grace; the harp being a musical instrument, used under the Old Testament in singing praise: Brightman thinks that these different sounds represent the course of Gospel doctrine, and the church's voice throughout the reign of antichrist; that when the church first went into the wilderness, her voice was like the murmuring of waters, confused and indistinct; when she began to revive under the Waldenses and Albigenses, Wickliff, Huss, &c. her voice was like thunder, loud and terrible; and at the Reformation, it was as the voice of harpers, when confessions of faith were published with sweet harmony and consent. Others have thought that the different properties and efficacy of the Gospel are designed; as its rapidity and irresistible force, by the many waters; its striking and shaking the consciences of men, by the thunder, Christ's ministers being sometimes "Boanergeses", sons of thunder; and its harmonious music, pleasant sound, peace, joy, and comfort it brings, by the voice of harpers. The Alexandrian copy, the Complutensian edition, the Vulgate Latin, and all the Oriental versions, read, "the voice which I heard was as harpers", &c.

Verse 3

And they sung as it were a new song,.... The song of redeeming grace; the same with that in Rev 5:9; see the note there: this is to be understood of the 144,000, who sung it before the throne, and before the four beasts and the elders; that is, publicly in the church, the ministers and members being present; of these; See Gill on Rev 4:4; See Gill on Rev 4:6; and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth; out of every kindred, tongue, people, and nation; from among the men of the earth, and out of the apostate church, called the earth, in opposition to the pure church, which so often goes by the name of heaven in this book; and these, in consequence of being redeemed by the blood of Christ, were called by grace out of the world; and such only can sing the song of redemption with application to themselves; and say he has redeemed us, and loved us, and washed us from our sins in his blood; to none but these is it given to know spiritually and experimentally the mysteries of electing and redeeming grace; the natural and carnal man neither knows nor receives the things of the Spirit of God; nor can he learn them by hearing, reading, study, and conversation, unless it be only in a notional and speculative way. The Jews speak of a new song, which the angels have never used (m); "it is said, Psa 98:1; "sing unto the Lord a new song"; a new song, for there is an old song; but this song is what the angels never praised him with, and therefore it is new;'' and indeed the song of redeeming love is peculiar to men. (m) Zohar in Numb. fol. 70. 4.

Verse 4

These are they which were not defiled with women,.... With the whore of Rome, and her harlots, she is the mother of; while the kings and inhabitants of the earth were drunk with the wine of their fornication, or committed idolatry with them, which is spiritual fornication, and is here meant by being defiled with them, these were free from such pollutions, or idolatrous practices: for they are virgins; for their beauty and comeliness in Christ, chastity, sincerity of their love, uncorruptness in doctrine and worship, and for the uprightness of conversation; See Gill on Mat 25:1; these are they which follow the Lamb whithersoever he goeth; as the sheep follow the shepherd of the flock, and which is a character of Christ's sheep, Joh 10:4. These follow Christ in the exercise of the graces of humility, patience, and love; and in the performance of the several duties of religion, and subjection to ordinances, and in the path of sufferings; and in every way in which Christ the Lamb has gone before them, or in his word and providence leads and directs them to, whether it be grateful to the flesh or not; particularly they follow where he is preached, and his Word and ordinances are faithfully administered; and they follow him to heaven, where he is: it was part of the oath taken by the Roman soldiers, ' , "to follow the generals wherever they should lead" (n), to which it is thought there is an allusion here; see Sa2 15:21; these were redeemed from among men; "by Jesus", as the Syriac and Arabic versions add, and so the Complutensian edition; by the blood of Christ, for all men are not redeemed by it; and in consequence of this they were called, and delivered from this present evil world, and the men of it, and from a vain, wicked, and idolatrous conversation with it: being the firstfruits unto God, and to the Lamb; in allusion to the firstfruits under the law, which represented and sanctified the lump, and showed that harvest was coming; so these persons are called the firstfruits to God, and to the Lamb, being called by grace, and consecrated to their worship and service, with reference to the harvest of souls, or that large number of them which will be gathered in during the spiritual reign of Christ, which these persons will be at the beginning of; and as those who are first called and converted in a country or nation are said to be the firstfruits of it, Rom 16:5; so these being the first, in the period of time to which respect is had, bear this name; and as the converted Jews received the firstfruits of the Spirit, on the day of Pentecost, and at other times, so these will receive the firstfruits of the far greater pouring forth of the Spirit in the latter day, which will begin, and usher in the kingdom of Christ; see Rom 8:23. (n) Vid. Lydii Dissert. de Jurament. c. 2. p. 258.

Verse 5

And in their mouth was found no guile,.... Or "a lie", as the Complutensian edition, the Alexandrian copy, the Vulgate Latin, and all the Oriental versions read; by which may be meant idolatry, for idols and idolatrous practices are often called lies, and lying vanities; see Jer 16:19; and the sense is, that the superstition and idolatry of the church of Rome were not among them: or it may design false doctrine, and the meaning be, that they did not speak lies in hypocrisy, as the followers of antichrist do; nor were they given up to believe a lie, as they are: the generality of copies read, "no guile"; which is expressive of the sincerity of their words; there was no deceit nor hypocrisy in them; they did not speak with flattering lips to men, nor did they draw nigh to God with their mouths, when their hearts were far from him; they were Israelites indeed, like Nathanael, in whom was no guile; though not in so strict a sense, in which this phrase is used of Christ, Pe1 1:22; for they are without fault before the throne of God; not as considered in themselves, as if they were entirely free from sin, and never committed any; though it might be true of them, that in general they were of unblemished lives and conversations, that is, not guilty of any notorious and scandalous crimes; but rather the sense is, that they were without spot or wrinkle, or any such thing, as being washed in the blood of Christ, and so cleansed from all sin, and as being justified by his righteousness from all iniquity; and so were before the throne of God, and in the sight of divine justice, unblamable and unreproveable; see , Col 1:22; the phrase, "before the throne of God", is left out in the Alexandrian copy, and in the Syriac, Arabic, and Ethiopic versions, and in the Complutensian edition.

Verse 6

And I saw another angel,.... This is to be understood not of one of the ministering spirits so called; for though wings are sometimes ascribed to angels, and Gabriel is said to fly swiftly; and though they desire to look into the mysteries of the everlasting Gospel, yet the preaching of that is not committed to any of them; but a minister of the Gospel is intended, who is the angel of the church, for in this book pastors of churches are so called, Rev 1:20; and not a single minister of the Gospel is meant, but a set of Gospel ministers; and some think that those are designed who appeared in the eighth and ninth centuries, both in the eastern and western empire, against the worshipping of images; since this angel calls upon the inhabitants of the earth to fear God, give glory to him, and worship him, and not images; but there was little of the everlasting Gospel preached in those times. Others are of opinion that those who preceded, and led on to the Reformation, are pointed at by this angel, such as Wickliff in England, Franciscus Petrarcha in Italy, John Huss and Jerom of Prague in Bohemia, with others; but these also had not the everlasting Gospel in its clearness and purity, nor did they preach it to all the inhabitants of the earth; rather I think a set of Gospel preachers are intended, who will appear at the beginning of the spiritual reign of Christ, and will be a means of ushering it in; and these are the watchmen of Zion, who will give the Lord no rest till he has made Jerusalem the praise of the whole earth; and who will then see eye to eye in Gospel mysteries, and will publish good tidings of peace and salvation, and proclaim Zion's King reigning, Isa 62:6; this angel is called "another", being distinct from the voice heard Rev 14:2, though he is the first with respect to the following angels, as appears from Rev 14:9; the place where John saw this angel, and the position he was in, follow: fly in the midst of heaven: the church, the great congregation, the several congregations of the saints; in the midst of which these ministers will preach righteousness, salvation, loving kindness, and truth, as Christ has done before them; and from hence the word of the Lord will go forth to all parts of the world: they will preach the Gospel openly and publicly, with great freedom, boldness, and intrepidity, in the view of all men, not fearing the faces of any; and the Gospel ministered by them will have a swift, sudden, and universal spread; they themselves will run to and fro, and the Gospel will run and be glorified, and the earth will be filled with the knowledge of the Lord, and multitudes will flock to Christ, who in that day will be alone exalted; for these ministers will come forth publicly: having the everlasting Gospel; the Gospel in its fulness and purity; the Gospel of the grace of God, of free justification by the righteousness of Christ, of peace and pardon by his blood, and of complete salvation by him; called everlasting, because the substance of it was settled from all eternity, in the council and covenant of peace; it was ordained before the world was, and was hid in God from the beginning; and the revelation of it was of old; it was made to our first parents immediately after the fall, and was spoken of by all God's holy prophets which have been since the world began; it was preached before unto Abraham, and in the times of Isaiah, and by other prophets, and so is no new upstart doctrine: besides, the matter of it is everlasting; it treats of everlasting things; of the eternal election of persons to salvation; of God's everlasting love to them; of an everlasting covenant he made with Christ on their account; of blessings, promises, and grace given to them in him, before the world began; and of his being set up so early as a Mediator, and of his going forth in a way of grace from everlasting; as well as it reveals an everlasting righteousness, and brings life and immortality, or eternal life to light, or shows the way to everlasting life and happiness; to which may be added, that it will abide for ever, it will always remain, and that inexpugnable, maugre all the opposition of hell and earth; it will continue till all the elect of God are gathered in, notwithstanding the violence of persecutors, or the craft of seducers; nor will it be antiquated and made void by another Gospel succeeding it, for there will be no other: now this the ministers of those times will "have"; not in their heads only, by knowledge, but in their hearts, by experience, and will have it in their mouths, and speak it out freely and openly, and will have a commission from Christ to preach it, and gifts qualifying them for it: to preach to them that dwell on the earth; that are in the apostate church, carnal, unregenerate, and earthly persons. The Complutensian edition reads, "that sit on the earth"; as persons abject, mean, and distressed, to whom the Gospel is acceptable: and to every nation, and kindred, and tongue, and people; whether Jews, Turks, or Pagans; for the Gospel, as before observed, will now have an universal spread all the world over.

Verse 7

Saying with a loud voice,.... These ministers shall lift up their voice like a trumpet, and cry aloud, and deliver out the Gospel fully and faithfully, with great authority and power, and with much vehemence, zeal, and fervency: fear God; or "the Lord", as some copies, the Vulgate Latin and Arabic versions, read: not the antichristian beast and his followers, as men formerly had done; but God the Lord, and him not with a servile fear, or a fear of punishment, of wrath, hell, and damnation; nor with a distrust of his grace, love, power, and providence, much less with an hypocritical fear; but with a godly fear, which has the goodness of God for its object, and springs from a sense of the love of God, and is a reverential affection for him, and is attended with faith and spiritual joy, and includes all worship of him, both internal and external; hence the Syriac version renders it, "serve God": and this shows that the duties of religion are to be inculcated by Gospel ministers; and that they will be urged by them when the everlasting Gospel is preached in its greatest purity: and give glory to him; and not to graven images, which he will not allow; and glory is to be given to him, on account of the perfections of his nature, and, the works of his hands; and is given when men ascribe greatness to him, praise his works of creation, and acquiesce in those of Providence, acknowledging the power, goodness, and wisdom of God in all; and when they give thanks for all his mercies, temporal and spiritual, and especially for Jesus Christ; and when they exercise faith on him as their God in Christ, and ascribe their salvation to him and to the Lamb, and not to the works of their hands; and when they attend his worship, and the duties of religion, and so glorify him with their bodies and spirits, which are his: for the hour of his judgement is come; not of the great and last judgment, but of the government of the Lord Christ, committed to him by God the Father; in which sense the word is used in Joh 5:22 for now will the time be come, when the kingdoms of this world will be his; and he will take to himself his great power, and reign, in a spiritual manner, in the world; and now also will be his time of judging the dead, or of avenging his people, whose blood has been shed for him, and of his judging the great whore, or of inflicting his judgments upon antichrist and his followers; all which will be under the sounding of the seventh trumpet, to which this vision is contemporary; see Rev 11:15 and worship him that made heaven and earth, and the sea, and the fountains of waters; God, the Creator of all things; and not the beasts, nor idols, the works of men's hands.

Verse 8

And there followed another angel,.... A "second", as the Alexandrian copy, the Complutensian edition, and the Syriac version add; and the Arabic version reads, "and the second angel followed"; another set of Gospel ministers, who will immediately follow upon the former, proclaiming the fall of Babylon, which will be brought about through the preaching of the everlasting Gospel. Some think the Waldenses and Albigenses are here designed, who gave a great blow to Babylon, and laid a foundation for her ruin. Others have thought that Luther, and the reformers of his times, are intended, who gave a deadly blow to Babylon, and she has been falling ever since: but to me it appears, that a set of ministers in the spiritual reign of Christ are meant, who will not only signify the fall of Babylon to be certain, and near at hand, but will live to see and declare her actual fall, as follows: saying, Babylon is fallen, is fallen, that great city; which is to be understood not of the world in general, which will not now be come to an end, for all nations of the world are distinguished from this Babylon in the next clause, and is only represented as a city, though a great one; nor of Babylon in Chaldea, which was fallen many hundreds of years before this vision; nor is there any likelihood of its being restored, nor any reason to believe that it will ever more be the seat of empire over all the nations and kings of the earth, as the Babylon mentioned in this book is, Rev 17:5 though undoubtedly the allusion is to that Babylon, and the very words are used which express the fall of it, and are taken from it; see Isa 21:9 but this is to be understood of Rome, which all along in this book is called the great city; see Rev 11:8 and not of Rome Pagan, for that is fallen already; and the account of the fall of that is given before, at the opening of the sixth seal, and the casting the dragon out of heaven, upon the war there, between Michael and him, though Mr. Daubuz is of opinion that this is here meant; but of Rome Papal, called Babylon the great, Rev 16:5 and so the Alexandrian copy, the Vulgate Latin, Syriac and Arabic versions, read here; and the Romish antichrist is so called, because that city was famous for its pride and haughtiness, for its tyranny and cruelty, and for its idolatry; and indeed its name, which signifies "confusion", well agrees with the Papacy, which is a confused mixture of Judaism, Paganism, and Christianity: so Rome is called Babel in some ancient writings of the Jews (o), where some copies read "Babel", others read "Rome"; and Tertullian, who wrote long before the appearance of the Romish antichrist, says (p), with our John, Babylon is a figure of the Roman city: and of this it is said, that it "is fallen, is fallen"; which words are repeated for the certain confirmation of it, as matter of fact; for the fall of antichrist will certainly be in the spiritual reign of Christ, in the Philadelphian church state; See Gill on Rev 3:9 now will Babylon come in remembrance before God, and he will pour out the vials of his wrath upon her, and will give men an aversion to her; and through the preaching of the Gospel she will fall, just as the walls of Jericho fell at the sounding of the rams' horns: the reason of which fall will be, because she made all nations drink of the wine of the wrath of her fornication: by her "fornication" is meant the idolatry of the church of Rome; so the idolatry of Israel and Judah is often expressed in the Old Testament by fornication and whoredoms; see Jer 3:6 and the wine of it designs the alluring methods used to draw into it; such as the riches and honours, and pleasures of this world, promised to men, and the great appearances of holiness and religion, the deceivableness of unrighteousness, the miracles, signs, and lying wonders done by them, by which men are made sottish and stupid, and induced to believe a lie; just as wine intoxicates, and inclines and excites to lust: and by "the wrath" of it is meant either the heat of lust unto it, or the wrath of God against them which is stirred up by it; and now the aggravation of her sin is, that she not only drinks of this wine herself, or commits idolatry, being instigated to it by the allurements of it, though she hereby incurs the displeasure and wrath of God, but she draws all nations into the same idolatrous practices. (o) Zohar in Numb. fol. 103. 4. & Raya Mchimna, apud ib. in Exod. fol. 49. 3. (p) Adv. Judaeos, c. 9. & Adv. Marcion. l. 3. c. 13.

Verse 9

And the third angel followed them,.... The two preceding ones, and that very quickly; by whom is meant not Luther, and his associates in the Reformation, as some think; nor his successors, or the ministers of the Gospel in general from his time till Christ's second coming, as others have thought; but a set of Gospel ministers in the spiritual reign of Christ: the first set of them publish the everlasting Gospel, which leads on to the ruin of antichrist; the second set proclaim the downfall of Rome, and this third set denounce the wrath of God upon all that have professed the Popish religion: saying with a loud voice; as the first angel did, with like authority and vehemence, in order to strike terror, and express indignation: if any man worship the beast and his image; give in to the idolatries of the church of Rome, and embrace, maintain, and defend the Popish religion, which bears a resemblance to the worship of the Heathens, and is the very image of Rome Pagan; see Rev 13:4 and receive his mark in his forehead, or in his hand; openly profess Popery, and swear allegiance to the man of sin, and do all they can to support his interest; see Rev 13:16.

Verse 10

The same shall drink of the wine of the wrath of God,.... Which is a just punishment for their sin; that as such have drank of the wine of the wrath of Rome's fornication, Rev 14:8 so they shall now drink of the wine of God's wrath; it is usual in Scripture to express the punishment God inflicts upon wicked men by his wrath, and by the wine cup of his fury; and their suffering such punishment, by their drinking of it; see Jer 25:15 so , "the wine of wrath", is a phrase used by the Jews (q): which is poured out without mixture, into the cup of his indignation; sometimes called a cup of fury and of trembling, Isa 51:17 and is sometimes said to be full of mixture, Psa 75:8 of various ingredients of wrath and fury; and the words may be rendered here, "which is mixed without mixture": and though it seems to carry in it a contradiction, yet is true in different senses; it may be said to be mixed as wine with various sorts, which is the stronger, and sooner inebriates and intoxicates; or in allusion to the cup the Jews gave to malefactors, to stupefy them, when going to execution, which had various things put in it for that purpose; See Gill on Mar 15:23 and so designs the several ingredients in the cup of divine indignation, or the several ways in which God expresses his wrath; and yet it is without mixture; it is judgment without mercy, pure wrath, without the least allay; not so much as a drop of cold water granted, or the least your shown, or any mitigation of fury for a moment: and he shall be tormented with fire and brimstone: in allusion to the destruction of Sodom and Gomorrah, which are now a burning and a sulphurous lake, called Asphaltites, and is an example, pattern, and similitude of the vengeance of eternal fire, Jde 1:7 and hence the beast and false prophet are said to be cast into such a lake, Rev 19:20 and here their followers will be punished; which is expressive of the horrible torments of hell, and the dreadful punishment of the antichristian party there; see Psa 11:6 and what will aggravate their misery is, that it will be in the presence of the holy angels, and in the presence of the Lamb; the latter will be their Judge, and will condemn them to everlasting burnings, and pronounce the sentence on them; and the former will be the executioners of it; they will gather them out, and sever them from the righteous, and cast them into the furnace of fire, and will be spectators of their punishment, and rejoice at it; and the sight of their power and glory will increase the torment of the sufferers. (q) Zohar in Gen. fol. 51. 4.

Verse 11

And the smoke of their torment ascendeth up for ever and ever,.... That is, the smoke of that fire which torments them will for ever arise; or, in other words, there will be no end of their torment; hence their misery is called everlasting fire, everlasting punishment, and everlasting destruction, Mat 25:41 and smoke being very troublesome and distressing, is mentioned to set forth the very uncomfortable state of the wicked; and so it is used by Jewish writers: hence we read of , "the smoke of hell" (r), with which the eyes of the wicked will be filled in the world to come: and they have no rest, day nor night; the fire of divine wrath which tortures them is never quenched, and the worm of conscience which gnaws them never dies: this is directly contrary to a notion of the Jews, that the wicked in hell have rest sometimes; they talk of angels blowing away the smoke from them, so that they have rest an hour and a half; and which they say they have three times a day, and whenever Israel says Amen, let his great name be blessed (s); and particularly that hell fire never burns on the sabbath day, nor does the smoke of it ascend then, and that the wicked have always rest on that days (t); though sometimes they contradict themselves, and say they never have any rest (u), which is the truth: who worship the beast and his image, and whosoever receiveth the mark of his name; that is, whoever are the followers of antichrist, or the professors of the Popish religion; so far is salvation from being in the church of Rome, and only there, that there is none in it; and whoever live and die in the profession of Popery, shall surely be damned as this passage is true. (r) Targum in Psal. xxxvii. 20. T. Bab. Bava Bathra, fol. 75. 1. Caphtor, fol. 109. 1. (s) Zohar in Gen. fol. 47. 4. (t) Zohar in Exod. fol. 36. 4. & in Lev. fol. 45. 3. & in Deut. fol. 115. 3. T. Bab. Sanhedrin, fol. 65. 2. Yalkut Simeoni, par. 2. fol. 149. 1. Nishmat Chayim, fol. 39. 1. (u) Zohar in Exod. fol. 62. 3. T. Bab. Sabbat, fol. 152. 2.

Verse 12

Here is the patience of the saints,.... That which has required their patience, and about which it has been exercised, what they have been patiently waiting for, namely, the destruction of antichrist; and now it will be come, and patience will have its perfect work; see Rev 13:10 here are they that keep the commandments of God; and not the inventions of men, and the traditions of antichrist, but the ordinances of the Gospel, as they were at first delivered, without any adulteration and corruption; and who kept them because they were enjoined by God, and from a principle of love to him, and with a view to his glory: these are distinguished from the worshippers of the beast, and were preserved throughout the apostasy; these are the witnesses who will now be risen, and the remnant of the woman's seed, with whom the dragon made war by the beast: and these are the hundred and forty and four thousand who are before described; these will be in a very glorious and comfortable church state; the word will be purely preached, and the ordinances truly administered, and the doctrines of the Gospel will be heartily embraced and professed: it follows, and the faith of Jesus; meaning either the grace of faith, of which Jesus is the object, author, and finisher; and which these saints will have from him, and exercise upon him in a very strong and comfortable manner; and which, and the profession of it, they will hold fast to the end; or else the doctrine of faith, concerning the person, office, and grace of Jesus Christ, the faith once delivered to the saints, which they will have contended for, stood fast in, and now will hold in a pure conscience: these seem to be the words of John, declaring the faith, patience, and obedience of the saints of these times.

Verse 13

And I heard a voice from heaven,.... Like that which was heard at Christ's baptism and transfiguration, certifying the truth of what follows, so that that may be depended upon as an undoubted verity: saying unto me, write; which is a further confirmation of the following sayings being true and faithful; see Rev 1:9 blessed are the dead which die in the Lord from henceforth; merely to die is not an happiness, for death is common to all, good and bad; it is a disunion of soul and body, and cannot be in itself desirable; it is the fruit of sin, and has something in it awful and terrible; and though it is the privilege of believers, as its sting is removed by Christ, yet not as simply and absolutely considered; but to die in the Lord is a blessedness: some render the words, "which die for the Lord"; so the Arabic version, "which die for the faith of the Lord"; and the Ethiopic version, "which die for God"; and so restrain them to the martyrs of Jesus: to suffer death for the sake of Christ and his Gospel is a gift and an honour, and what glorifies Christ; and there is a glory consequent upon it, which such shall enjoy; but then in the spiritual reign of Christ, to which this passage refers, and after the destruction of antichrist, there will be no more suffering for Christ, no more martyrdoms; wherefore this cannot be the sense of the words: nor do they mean dying in the lively exercise of faith and hope in the Lord; for though it is a happiness so to die, both to persons themselves, and to their friends and relations, yet these are not the only persons that are blessed; there are some who all their lifetime are subject to bondage, and go off in the dark, and yet are happy; but to die in the Lord is to die interested in him, in union to him; which union is not dissolved by death, and which preserves from all condemnation, at death or at judgment, and secures the soul's immediate entrance into happiness, and the resurrection of the body at the last day, and therefore such must be blessed: the phrase, "from henceforth", is differently placed; the Ethiopic version connects it with the word "write", rendering it, "write now"; and the Vulgate Latin version reads it with the next clause, "hereafter, yea, saith the Spirit"; and so the Latin interpreter of the Syriac version, though that itself seems rather to place it as ours does, and which is most correct; and is to be understood not of the time of John's writing, thenceforward to the resurrection; for those that died before his time were as happy as those who died after; nor of the time of death, though it is a truth, that from the time of the saints' death, and from the very moment of their separation, they are blessed, and are in a state of happiness until the resurrection; but of that period of time which the declarations made by the three preceding angels refer to, from thenceforward, and after the destruction of antichrist, and during the spiritual reign of Christ: and the sense is, that happy will those persons be that die in Christ within that time, and before the Laodicean church state takes place; when coldness, lukewarmness, and carnal security will seize upon men, and Christ will come upon them at an unawares; and those sharp and severe times will commence, signified by the harvest and vintage of the earth in the following verses, and which seem to be no other than the end of the world, and the destruction of it; wherefore happy will they be that are going to heaven before that time comes; see Ecc 4:1 yea, saith the Spirit; the third witness in heaven, who sets his seal to the truth of what the voice declares, and shows wherein this blessedness will consist: that they may rest from their labours; both of body and soul; from all toil of body, and laborious work, from all diseases and distempers of body, and all outward sorrows and calamities men labour under, and are fatigued with in this life; and from all inward troubles, from a body of sin, from the temptations of Satan, and from all doubts and fears, from their present warfare state, and all conflicts with their spiritual enemies: and their works do follow them; they do not go before them, to prepare heaven and happiness for them; nor do they take them along with them, and use them as pleas for their admission into the heavenly glory; but they will follow them, and will be found to praise, and honour, and glory, and will be taken notice of by Christ, and graciously rewarded by him, at his appearing and kingdom. This is directly opposite to the notions of the Jews, who say, that when a man departs this life, his works "go before him", and say unto him, thou hast done so and so, in such a place, and on such a day (w); and that whoever does a good work in this world, it shall "go before him" in the world to come (x); and so they (y) represent good works as saying to a man when he is about to die, "go in peace; before thou gettest thither, , we will go before thee, as it is said, Isa 48:8 "thy righteousness shall go before thee".'' Sometimes they say (z), they go along with him at the time of a man's departure: neither gold, nor silver, nor precious stones and pearls accompany him, but the law and good works, as it is said, Pro 6:22 "when thou goest it shall lead thee", &c. (w) T. Bab. Taanith, fol. 11. 1. (x) T. Bab. Sota, fol. 3. 2. & Avoda Zara, fol. 5. 1. & Nishmat Chayim, fol. 21. 1. (y) Pirke Eliezer, c. 34. & Yalkut Simeoni, par. 2. fol. 55. 4. (z) Pirke Abot, c. 6. sect. 9.

Verse 14

And I looked, and behold a white cloud,.... In this verse is a description of the person principally concerned in the harvest of the earth, hereafter mentioned; by whom is designed not some great potentate or prince, an encourager of the Reformation among his subjects; nor an angel in an human shape; nor Martin Luther, as others; but the Lord Jesus Christ himself, who is described by his form, and by his seat, and by what he had on his head, and in his hand: and upon the cloud one sat like unto the son of man; so Christ is said to be, Rev 1:13 and in Dan 7:13 where there is a like vision of him as here, and which refers to the same time; it is a name by which the Messiah is often called, and is expressive of the truth of his human nature, who was found in fashion as a man, and was really one; for his being like to the son of man designs reality and truth, and not mere appearance; see Mat 14:5 and besides, as this was in vision, it is very properly expressed, for Christ appeared to John in vision like to that human nature in which he is at the right hand of God: and here he is seen "sitting" upon the "white cloud"; which shows that he was come to judgment in the clouds of heaven, and was set on one of them, as on a throne; and a white cloud represents the purity, uprightness, and justness of his proceedings in judgment; for which reason he is said to be on a white throne, Rev 20:11 having on his head a golden crown; as an ensign of royal majesty, showing that his kingdom was now come, the time for him to reign personally with his saints on earth a thousand years; and that it was a very glorious one; and that he should now reign before his ancients gloriously; and that it was pure, solid, and durable; see Psa 21:4 and in his hand a sharp sickle: to reap the earth with, as hereafter, and is expressive of his power as King of saints and Judge of the world, to gather all nations before him; for the sickle is used to gather with, as well as to cut down.

Verse 15

And another angel came out of the temple,.... Not the Holy Spirit, who, being God omniscient, knows the day and hour of judgment, which is a secret to men and angels, as Napier thinks; since though he dwells in the church as his temple, yet is never called an angel; nor does this angel represent the souls under the altar, who come out from thence, and importunately desire vengeance on the inhabitants of the earth, the worshippers of the beast, who had shed their blood; but rather the mighty angels who shall descend from heaven with Christ, and who shall be employed by him as reapers, to gather in his elect from the four winds, as well as to bind up the tares in bundles, and burn them; unless a set of Gospel ministers, as before, should be intended, who either by divine revelation, or by the signs of the time being come, and observed by them, will know that the harvest, or end of the world, is come; since this angel is said to come out of the temple, the church, which had been measured, and was now opened in heaven, and from whence angels are said to come, Rev 11:1 crying with a loud voice to him that sat on the cloud: as the first and third angels did, Rev 14:7 denoting great vehemence and importunity: thrust in thy sickle, and reap: which being spoken by an inferior angel, whether this designs the ministering spirits, or preachers of the word, must be understood not as commanding, nor even directing what should be done, but as beseeching and entreating: see Psa 132:8. Dr. Lightfoot thinks, and not without reason, that there is here some allusion to the putting in of the sickle, and reaping the first corn in Judea, at the feast of the passover, by the order of the sanhedrim, which sat in the temple; nor did any reap till they had the word given them, "reap", by the messengers of the court, called , "the angels", or messengers "of the sanhedrim": to whom the reaper said, shall I reap? and they say to him, (a), "reap": the reasons follow: for the time is come for thee to reap; the time of the end of the world, and of the judgment of it, which is fixed by God; and of Christ's coming to judge both quick and dead, and of the first resurrection, or the resurrection of the saints: for the harvest of the earth is ripe: the measure of the sins of wicked men will now be filled up, and the afflictions of the saints will be accomplished in them, and the number of God's elect will be completed in the effectual calling; they will be all called, and so things will be ripe for the second coming of Christ. There seems to be some reference to Joe 3:13 "put ye in the sickle, for the harvest is ripe": the Jewish doctors ask (b), to whom is this said? R. Phineas, in the name of R. Hilkiah, says, "to the angels"; so the mighty ones, in Rev 14:11 are by Kimchi interpreted of the angels. (a) Misn. Menachot, c. 10. sect. 3. (b) Yalkut Simeoni, par. 2. fol. 92. 1.

Verse 16

And he that sat on the cloud thrust in his sickle on the earth,.... He put forth, and made use of that power which he had in his hand, in answer to the entreaty of the angel, the time being fully come which was fixed for this great event: and the earth was reaped; and the harvest of it was got in; reaping and harvest sometimes are used in an ill sense, and design the wrath of God, and his judgments inflicted upon men; see Isa 17:5. Hence some think, that both this and the vintage following intend the judgments of God upon antichrist, and that they are contemporary with the pouring out of the fifth and sixth vials upon the beast and his followers; and the rather, since the destruction of Babylon, literally taken, is expressed in such language, Jer 51:33 though these seem to have respect to times after the fall of the Romish Babylon, before declared in Rev 14:8 and most interpreters refer the harvest to the last judgment at the end of the world; and which sense is greatly countenanced, and to be illustrated by the parable of the tares and wheat, in Mat 13:30 sometimes these phrases are used in a good sense, and intend the gathering in of souls by the preaching of the Gospel; as there are the appointed weeks of the harvest, so there is a time fixed for the calling and conversion of God's elect; and when this time is come, and especially to any number of them in any particular place, it is an harvest, as in Galilee and Samaria in the times of Christ, Mat 9:37 the reapers are the ministers of the Gospel; such were the apostles of Christ, Joh 4:36 and the sickle is the Gospel, by which not only men are cut to the heart, and cut down, and removed from their old bottom, and principles and practices, but are gathered to Christ, and into his churches; and when large numbers are brought in, it is an harvest time, as in the times of Christ and his apostles; see Isa 9:1 hence some interpreters think that the harvest here has respect to the Reformation, which followed upon the preaching of Luther, Calvin, and others, when a large harvest of souls were gathered in, in Germany, France, England, and elsewhere; but rather it may be thought to refer to the conversion of the Jews, and the bringing in the fulness of the Gentiles in the latter day, in the spiritual reign of Christ, to which the preceding visions belong, as we have seen; the earth will be reaped indeed, and a great harvest it will be, when a nation shall be born at once, and the vast multitudes of the Gentiles shall be brought in, as in Isa 66:8 and the rather this may be judged to be the meaning of it, since the passage from whence these phrases are borrowed respects the bringing again the captivity of Judah and Jerusalem, Joe 3:1 though it seems best to understand it of the Lord's wheat harvest at the end of the world, when the wheat of the earth shall be reaped, and gathered into Christ's barn, or garner, or into his and his Father's kingdom; this reaping of the earth is the removing of the saints out of it, not by death, but by the resurrection of them from the dead; for when Christ shall come in the clouds of heaven, and sit on the white cloud, or throne, the dead in him will rise first, and the living saints will be changed, and both will be caught up together, to meet the Lord in the air; so that the earth will be reaped, and be clear of them, and there will be none left in it but the wicked of the world; and what will become of them is declared in the following verses, under the representation of a vintage.

Verse 17

And another angel came out of the temple which is in heaven,.... It is a strange conceit of Mr. Brightman's, that this angel is Thomas Lord Cromwell, in the days of King Henry the Eighth, a sincere favourer of pure religion; and that the following angel is Thomas Cranmer, archbishop of Canterbury, a martyr, that had power over fire; and that the vintage, here spoken of, refers to the destroying of religious houses, and disposing of abbey lands to other uses; which was done under the king's authority, by the former of these, at the instigation of the latter, when those who were set over that business made such havoc of the goods of the Papists, that their houses seemed to swim in their spoils, as in a river of pressed grapes. Dr. Goodwin much better interprets it of God's vengeance upon the carnal Protestants and professors of religion; since it is an angel out of the temple that will execute it, and another from the altar, zealous of God's worship, that will provoke to it; and since the winepress will be trodden without the city, the church; and which began in the wars in Germany, in the last age, and will have its full accomplishment when the whole outward court is given to the Gentiles; but how these, who are but a few, when compared with the wicked of the world, should be called the vine of the earth, I see not. Mr. Daubuz thinks this vision of the vintage has had, at least in part, its fulfilment in the late wars in the times of Queen Anne, the Popish countries being then made the seat of war, in which they suffered much; rather they come nearest to the truth of the matter, who take this to be the battle of the great God Almighty, under the sixth vial, Rev 16:14 fought by the word of God, the King of kings, and Lord of lords, who will tread the winepress of the fierceness and wrath of Almighty God, Rev 19:15 when the beast and false prophet will both be destroyed: but inasmuch as Babylon is before declared to be fallen, Rev 14:8 and since the gathering in of the Lord's wheat at the first resurrection is designed by the harvest, it is best to understand this vintage of the perdition of ungodly men by fire, at the conflagration of the world, which will be at the beginning of the thousand years' reign, and of the gathering of them in at the second resurrection, at the end of it, for the destruction of them in hell, soul and body. And by this "angel" is meant, not the saints of the most High; for though they may be said to come out of the temple, the church, and shall judge the world, yet they will not be employed in gathering together the wicked, and casting them into the lake of fire, or winepress of God's wrath: rather the ministering spirits are intended, who are the reapers at the end of the world, and who will gather the wicked, and bind them like tares in bundles, and cast them into the furnace of fire; though it is best to interpret this of Christ himself, who is often called an Angel in Scripture, as the Angel of God's presence; and the Angel of the covenant; and frequently in this book, as in Rev 7:2 because, as Mediator, he is God's messenger; and he may be said to do that, which he does by others, as instruments, as to gather the vine of the earth, and cast it into the winepress; and he may be said to "come out of the temple which is in heaven": whether this be understood of heaven itself, which the temple, and especially the most holy place in it, was a figure of; here Christ is, and from hence he is expected to come, and will come at the last day, as Judge of all the earth; or of the church of God, for here Christ dwells, and grants his gracious and spiritual presence until his second and personal coming, with all his saints: and now he will have them all with him, both quick and dead, and will be personally in his temple, the church, in the great congregation of the righteous, and out from among them will he display his power in the destruction of the wicked; and the rather he may be thought to be intended, since none but a divine person ever trod the winepress of God's wrath; see Isa 63:1 to which may be added what follows, he also having a sharp sickle; the same who is described as like to the son of man, on a white cloud, with a golden crown on his head, and such a sickle in his hand, Rev 14:14 which is expressive of the same judiciary power and authority.

Verse 18

And another angel came out from the altar,.... Where are the souls of the martyrs of Jesus, Rev 6:9 and whom this angel is thought by some to represent, in his address to him that had the sharp sickle, crying for vengeance on the wicked of the earth, who had shed their blood: the allusion seems to be to the altar of burnt offerings, where the sacrifices were slain, and on which they were burnt with fire; and which was an emblem of the strict justice of God, showing, that those persons, for whom these sacrifices were offered, deserved to be treated in like manner; and here the angel coming from thence signifies, that he came on the behalf of the justice of God, treating that he, to whom vengeance belonged, would execute it upon all the ungodly, who were ripe for judgment: and hence it is further said of him, which had power over fire; whether the angels, as they have presided over particular kingdoms and states, Dan 10:20 preside over the elements, since this angel had power over fire, and another angel is called the angel of the waters, Rev 16:5 may be considered. According to the Jews (c) there are , "angels of fire", and , "angels of the waters"; particularly it is said (d), that Gabriel is , "the prince of fire", or "that has power over fire", and Jurkemo is , "prince of hail", or has power over it: however, fire is to be taken here, not for the Spirit, and his gifts, which not a created angel, but Christ only, has a power over, to baptize with; nor the Gospel, nor martyrdom, but rather the wrath of God, which in Scripture is often compared to fire, of which this angel was an executioner: and indeed here it may be referred, both literally to the burning of the world, and the wicked in it, in which the angels may be concerned, who will descend with Christ in flames of fire, taking vengeance on the wicked; and figuratively to hell fire, and the destruction of the wicked in it, who will be cast into it by the angels of God. And cried with a loud cry to him that had the sharp sickle, as in Rev 14:15 expressing like vehemence and importunity, saying, thrust in thy sharp sickle: not commanding or directing, but entreating as before: and gather the clusters of the vine of the earth; not the vine of God's planting, the vineyard of the Lord of hosts, the church of Christ; but the vine of the earth, of wicked and earthly men, whose vine is the vine of Sodom, &c. Deu 32:32 and which is spread over the whole earth; a wild vine, whose grapes are gall, clusters bitter, and their wine the poison of dragons; and to such a vine the wicked are compared, for their emptiness and unfruitfulness, their uselessness and unprofitableness, and for their being fit fuel for everlasting burnings; see Eze 15:2. And the clusters of it may denote the great multitude of the wicked now to be cut down, gathered in, and destroyed, the reason given, for her grapes are fully ripe; their wickedness very great, their iniquity full, the measure of their sins filled up, and they fitted for destruction, and ripe for ruin; see Joe 3:13. Some understand this of the degenerate church of Rome, and the destruction of it; see Rev 19:15. (c) Sepher Raziel, fol. 39. 2. Targum in 1 Reg. xix. 11. (d) T. Bab. Pesachim, fol. 118. 1.

Verse 19

And the angel thrust in his sickle into the earth,.... Before "upon the earth", when the harvest was gathered in, the wheat being on the earth, but not belonging to it; but here "into the earth", the vine being the vine of the earth, rooted in it, and natural to it: and gathered the vine of the earth; the Arabic version reads, "of the whole earth"; in like manner as the tares in the parable are said to be gathered, and bound in bundles, and cast into the fire, which, as here, intends the destruction of the wicked, at the end of the world: this vine may be said to be cut down at the burning of the world, and to be gathered at the second resurrection, as the wheat harvest of the saints will be at the first resurrection: and cast it into the great winepress the wrath of God; the same with the lake which burns with fire and brimstone, so often mentioned in this book: the torments of the wicked will lie in the wrath of God being poured forth upon them, and into them, which will be that fire that cannot be quenched, and that worm that never dies; and this is signified by the squeezing of grapes in a winepress, as God's judgments in this world sometimes are, Isa 63:3 and which will be very heavy and intolerable, since this winepress will be trod by the Lord God Almighty: and it is said to be a great one, as it must needs be, to hold the vine of the whole earth, or all the wicked of the world, who will be like the sand of the sea, innumerable; and this will be big enough for them all, and they will all be cast into it at once. Tophet is deep and large, Isa 30:33.

Verse 20

And the winepress was trodden without the city,.... The beloved city, the new Jerusalem, into which none of the wicked will enter, and without which are dogs, &c. Rev 20:9. The allusion may be, as Dr. Lightfoot thinks, to the olive presses, which were without the city of Jerusalem, from whence Gethsemane had its name, whither our Lord went, and where his sorrows began the night he was betrayed: hell is sometimes expressed by outer darkness, and said to be far off from heaven, and between the one and the other a great gulf is fixed, the distance is considerable; hence men are said to go forth to behold the miseries of the wicked; see Mat 22:13. and blood came out of the winepress; alluding to the juice squeezed out of grapes, called the blood of grapes, Gen 49:11. Even unto the horses' bridles, for the space of a thousand and six hundred furlongs; which is only an hyperbolical expression, setting forth the largeness and universality of the destruction of the wicked, and the impossibility of their escaping it. In like manner the Jews express a great slaughter of men; so of the slaughter at Bither, by Adrian, they say (e), they went on slaying , "until a horse plunged in blood up to his nostrils", and the blood ran four miles into the sea; which is not to be understood literally, but as expressing a prodigious effusion of blood: and as to the space of a thousand and six hundred furlongs, perhaps there may be an allusion to the measure of the land of Israel, and the common notion of it among the Jews, who make it to be the square of four hundred parsoe (f): hence they often speak of the land of Israel shaking and moving four hundred "parsoe", upon some extraordinary occasions (g); and a "parsa" contained four miles (h), so that four hundred "parsoe" made a thousand and six hundred miles; and if miles and furlongs are the same, in which sense only the land of Israel could be so large, here is the exact space; for Jerom (i), who was an inhabitant of it, says, it was scarce 160 miles in length, to which agrees R. Menachem (k); and it may be observed, that the Arabic version renders the words, "by the space of a thousand and six hundred miles". The Ethiopic version, very wrongly, reads, "sixteen furlongs". (e) T. Hieros. Taanioth, fol. 69. 1. (f) T. Bab. Bava Metzia, fol. 28. 1. Gloss. in ib. (g) T. Bab. Megilla, fol. 3. 1. & Bava Kama, fol. 82. 2. & Menachot, fol. 64. 2. (h) T. Bab. Pesachim, fol. 92. 2. Gloss. in ib. (i) Ad Dardanum, fol. 22. 1. Tom. 3. (k) In Gen. fol. 60. Next: Revelation Chapter 15

Verse 1

Here we have one of the most pleasing sights that can be viewed in this world - the Lord Jesus Christ at the head of his faithful adherents and attendants. Here observe, 1. How Christ appears: as a Lamb standing upon mount Zion. Mount Zion is the gospel church. Christ is with his church and in the midst of her in all her troubles, and therefore she is not consumed. It is his presence that secures her perseverance; he appears as a Lamb, a true Lamb, the Lamb of God. A counterfeit lamb is mentioned as rising out of the earth in the last chapter, which was really a dragon; here Christ appears as the true paschal Lamb, to show that his mediatorial government is the fruit of his sufferings, and the cause of his people's safety and fidelity. 2. How his people appear: very honourably. (1.) As to the numbers, they are many, even all who are sealed; not one of them lost in all the tribulations through which they have gone. (2.) Their distinguishing badge: they had the name of God written in their foreheads; they made a bold and open profession of their faith in God and Christ, and, this being followed by suitable actings, they are known and approved. (3.) Their congratulations and songs of praise, which were peculiar to the redeemed (Rev 14:3); their praises were loud as thunder, or as the voice of many waters; they were melodious, as of harpers; they were heavenly, before the throne of God. The song was new, suited to the new covenant, and unto that new and gracious dispensation of Providence under which they now were; and their song was a secret to others, strangers intermeddled not with their joy; others might repeat the words of the song, but they were strangers to the true sense and spirit of it. (4.) Their character and description. [1.] They are described by their chastity and purity: They are virgins. They had not defiled themselves either with corporal or spiritual adultery; they had kept themselves clean from the abominations of the antichristian generation. [2.] By their loyalty and stedfast adherence to Christ: They follow the Lamb withersoever he goes; they follow the conduct of his word, Spirit, and providence, leaving it to him to lead them into what duties and difficulties he pleases. [3.] By their former designation to this honour: These were redeemed from among men, being the first-fruits to God, and to the Lamb, Rev 14:4. Here is plain evidence of a special redemption: They were redeemed from among men. Some of the children of men are, by redeeming mercy, distinguished from others: They were the first-fruits to God, and to the Lamb, his choice ones, eminent in every grace, and the earnest of many more who should be followers of them, as they were of Christ. [4.] By their universal integrity and conscientiousness: There was no guile found in them, and they were without fault before the throne of God. They were without any prevailing guile, any allowed fault; their hearts were right with God, and, as for their human infirmities, they were freely pardoned in Christ. This is the happy remnant who attend upon the Lord Jesus as their head and Lord; he is glorified in them, and they are glorified in him.

Verse 6

In this part of the chapter we have three angels or messengers sent from heaven to give notice of the fall of Babylon, and of those things that were antecedent and consequent to that great event. I. The first angel was sent on an errand antecedent to it, and that was to preach the everlasting gospel, Rev 14:6, Rev 14:7. Observe, 1. The gospel is an everlasting gospel; it is so in its nature, and it will be so in its consequences. Though all flesh be grass, the word of the Lord endureth for ever. 2. It is a work fit for an angel to preach this everlasting gospel; such is the dignity, and such is the difficulty of that work! And yet we have this treasure in earthen vessels. 3. The everlasting gospel is of great concern to all the world; and, as it is the concern of all, it is very much to be desired that it should be made known to all, even to every nation, and kindred, and tongue, and people. 4. The gospel is the great means whereby men are brought to fear God, and to give glory to him. Natural religion is not sufficient to keep up the fear of God, nor to secure to him glory from men; it is the gospel that revives the fear of God, and retrieves his glory in the world. 5. When idolatry creeps into the churches of God, it is by the preaching of the gospel, attended by the power of the Holy Spirit, that men are turned from idols to serve the living God, as the Creator of the heaven, and the earth, and the sea, and the fountains of waters, Rev 14:7. To worship any God besides him who created the world is idolatry. II. The second angel follows the other, and proclaims the actual fall of Babylon. The preaching of the everlasting gospel had shaken the foundations of antichristianism in the world, and hastened its downfall. By Babylon is generally understood Rome, which was before called Sodom and Egypt, for wickedness and cruelty, and is now first called Babylon, for pride and idolatry. Observe, 1. What God has fore-ordained and foretold shall be done as certainly as if it were done already. 2. The greatness of the papal Babylon will not be able to prevent her fall, but will make it more dreadful and remarkable. 3. The wickedness of Babylon, in corrupting, debauching, and intoxicating the nations round about her, will make her fall just and will declare the righteousness of God in her utter ruin, Rev 14:8. Her crimes are recited as the just cause of her destruction. III. A third angel follows the other two, and gives warning to all of that divine vengeance which would overtake all those that obstinately adhered to the antichristian interest after God had thus proclaimed its downfall, Rev 14:9, Rev 14:10. If after this (this threatening denounced against Babylon, and in part already executed) any should persist in their idolatry, professing subjection to the beast and promoting his cause, they must expect to drink deep of the wind of the wrath of God; they shall be for ever miserable in soul and body; Jesus Christ will inflict this punishment upon them, and the holy angels will behold it and approve of it. Idolatry, both pagan and papal, is a damning sin in its own nature, and will prove fatal to those who persist in it, after fair warning given by the word of Providence; those who refuse to come out of Babylon, when thus called, and resolve to partake of her sins, must receive of her plagues; and the guilt and ruin of such incorrigible idolaters will serve to set forth the excellency of the patience and obedience of the saints. These graces shall be rewarded with salvation and glory. When the treachery and rebellion of others shall be punished with everlasting destruction, then it will be said, to the honour of the faithful (Rev 14:12): Here is the patience of the saints; you have before seen their patience exercised, now you see it rewarded.

Verse 13

Here we have the vision of the harvest and vintage, introduced with a solemn preface. Observe, I. The preface, Rev 14:13. Here note, 1. Whence this prophecy about the harvest came: it came down from heaven, and not from men, and therefore it is of certain truth and great authority. 2. How it was to be preserved and published - by writing; it was to be a matter of record, that the people of God might have recourse to it for their support and comfort upon all occasions. 3. What it principally intended, and that is, to show the blessedness of all the faithful saints and servants of God, both in death and after death: Blessed are the dead that die in the Lord from henceforth, etc. Here observe, (1.) The description of those that are and shall be blessed - such as die in the Lord, either die in the cause of Christ, or rather die in a state of vital union with Christ, such as are found in Christ when death comes. (2.) The demonstration of this blessedness: They rest from their labours, and their works do follow them. [1.] They are blessed in their rest; they rest from all sin, temptation, sorrow, and persecution. There the wicked cease from troubling, there the weary are at rest. [2.] They are blessed in their recompence: Their works follow them; they do not go before them as their title, or price of purchase, but follow them as their evidence of having lived and died in the Lord; and the memory of them will be pleasant, and the reward glorious, far above the merit of all their services and sufferings. [3.] They are happy in the time of their dying, when they have lived to see the cause of God reviving, the peace of the church returning, and the wrath of God falling upon their idolatrous cruel enemies. Such times are good times to die in; they have Simeon's desire: Now, Lord, let thou thy servant depart in peace, for mine eyes have seen thy salvation. And all this is ratified and confirmed by the testimony of the Spirit witnessing with their spirits and with the written word. II. We have the vision itself, represented by a harvest and a vintage. 1. By a harvest (Rev 14:14, Rev 14:15), an emblem that sometimes signifies the cutting down of the wicked, when ripe for ruin, by the judgments of God, and sometimes the gathering in of the righteous, when ripe for heaven, by the mercy of God. This seems rather to represent God's judgments against the wicked: and here observe, (1.) The Lord of the harvest - one so like unto the Son of man that he was the same, even the Lord Jesus, who is described, [1.] By the chariot in which he sat - a white cloud, a cloud that had a bright side turned to the church, how dark soever it might be to the wicked. [2.] By the ensign of his power: On his head was a golden crown, authority to do all that he did and whatsoever he would do. [3.] By the instrument of his providences: In his hand a sharp sickle. [4.] By the solicitations he had from the temple to perform this great work. What he did, he was desired to do by his people; and, though he was resolved to do it, he would for this thing be sought unto by them, and so it should be in return to their prayers. (2.) The harvest-work, which is, to thrust the sickle into the corn, and reap the field. The sickle is the sword of God's justice; the field is the world; reaping is cutting the inhabitants of the earth down and carrying them off. (3.) The harvest-time; and this is when the corn is ripe, when the measure of the sin of men is filled up, and they are ripe for destruction. The most inveterate enemies of Christ and his church are not destroyed till by their sin they are ripe for ruin, and then he will spare them no longer; he will thrust in his sickle, and the earth shall be reaped. 2. By a vintage, Rev 14:17. Some think that these two are only different emblems of the same judgment; others that they refer to distinct events of providence before the end of all things. Observe, (1.) To whom this vintage-work was committed - to an angel, another angel that came out from the altar, that is, from the holiest of all in heaven. (2.) At whose request this vintage-work was undertaken: it was, as before, at the cry of an angel out of the temple, the ministers and churches of God on earth. (3.) The work of the vintage, which consists of two parts: - [1.] The cutting off, and gathering, the clusters of the vine, which were now ripe and ready, fully ripe, Rev 14:18. [2.] Casting these grapes into the wine-press (Rev 14:19); here we are told, First, What was the wine-press: it was the wrath of God, the fire of his indignation, some terrible calamity, very probably the sword, shedding the blood of the wicked. Secondly, Where was the place of the wine-press - without the city, where the army lay that came against Babylon. Thirdly, The quantity of the wine, that is, of the blood that was drawn forth by this judgment: it was, for depth, up to the horses' bridles, and, for breadth and length, a thousand and six hundred furlongs (Rev 14:20); that is, say some, 200 Italian miles, which is thought to be the measure of the holy land, and may be meant of the patrimony of the holy see, encompassing the city of Rome. But here we are left of doubtful conjectures. Perhaps this great event has not yet had its accomplishment, but the vision is for an appointed time; and therefore, though it may seem to tarry, we are to wait for it. But who shall live when the Lord does this?

Verse 1

14:1-5 The true Lamb and his followers starkly contrast with the evil trinity.

14:1 standing: See 5:6; study note on 12:18. • 144,000: God’s righteous remnant (see study note on 7:4-8). • The brand on their foreheads (contrast 13:16-17) is the name of both the Lamb and his Father, reflecting the union of Jesus and the Father (see John 5:20-23; 14:5-10; 17:22).

Verse 2

14:2-3 This great choir sang a . . . new song that only those who had been redeemed from the earth could learn. These people had died and were already with the Lord, which might explain why John did not include the content of their refrain for readers still in the battle of life (cp. 2 Cor 12:4).

Verse 4

14:4-5 These warriors were ritually pure (unpolluted) and morally without blame. • They have kept themselves as pure as virgins: Referring to men as virgins is a metaphor for the faithfulness of God’s people. The image might refer to the church as the virgin bride of Christ (see 2 Cor 11:2; Eph 5:25-27); it also suggests that the church constitutes soldiers in a holy war that are required to keep themselves chaste (see Deut 23:9-10; 1 Sam 21:5). • These faithful people are a special offering (literally firstfruits; see Exod 13:14-16; 23:19; Lev 23:9-14; Num 3:40-51; 18:15-20; Luke 2:22-24) who have been purchased for God. • They have told no lies: John teaches that liars will never enter heaven (Rev 21:8, 27; 22:15; see also John 8:44). The followers of Jesus speak and live the truth (see also John 8:32; 14:6).

Verse 6

14:6-13 Three angels are flying through the sky with messages from God.

14:6-7 The first angel proclaims the eternal Good News, which includes the message that God will sit as judge—the end is near, so this message provides a last-chance summons to repentance.

Verse 8

14:8 Babylon is probably a cryptic designation for Rome (see 16:19; 17:5-9); it represents earthly power and corruption. The coming of God as judge (14:7) includes the end of earthly powers.

Verse 9

14:9-11 The third angel announces God’s judgment (14:7) on the counterfeit worship of the beast and his statue (see 13:12-18; 19:20; 20:4). God’s response to the rebellion against his reign is anger or wrath, pictured as a cup of bitter wine (see ch 16; 19:15). • fire and burning sulfur . . . smoke: This description of judgment (see also 19:20; 20:10, 14-15) echoes God’s judgment of Sodom and Gomorrah (Gen 18:16–19:28). • Those condemned to a fiery end will suffer in the presence of the holy angels and the Lamb (cp. Luke 16:22-24).

Verse 12

14:12 The threat of persecution and death was very real to the Christians first reading this letter, so John calls God’s people to obedience and faithfulness (see 2:10; 3:10; 12:17; 13:10).

Verse 13

14:13 A dramatic voice from heaven once again instructs John to write (see 1:11, 19; 21:5; cp. 10:4). • Blessed are those who die in the Lord: God desires that those who endure persecution be with him and enjoy his blessings and rest. • The mention of hard work and good deeds in connection with eternal reward foreshadows the assigning of rewards based on works (20:12).

Verse 14

14:14-20 Two brief scenes portray God’s judgment.

14:14 the Son of Man: Or like a son of man; see study note on 1:13. • A gold crown is a symbol of status or power, clearly distinguishing Jesus from the angels (see 4:4; 6:2; 9:7; 12:3; 13:1). • The sharp sickle is symbolic of God’s harvest of judgment (see 14:17-18; see also Jer 51:33; Hos 6:11; Mic 4:12-13).

Verse 15

14:15-18 The Temple and the altar represent God’s presence (see 9:13; 11:19; 16:7).

Verse 18

14:18-20 The ripe . . . grapes (see Amos 8:2) that are trampled in the winepress emphasize God’s power to judge (see Rev 19:15; Joel 3:13). • Winepresses were built outside cities and towns; here, the city is Jerusalem. The bloody river of death stretched about 180 miles. God’s enemies stand no chance when the Son of Man comes in judgment. The carnage here is closely linked with the final battle in Rev 19:17-21; God is just and fair in giving people exactly what they deserve (see 16:5-7).