Revelation 14

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 37 2 8 0 0 14. The Lamb and Four Messages) (14:1 20)) ) Outline (continued)) D. The Lamb (14:1 5) ) E. Four Messages (14:6 13) ) 1. The First Angel (14:6 7) ) 2. The Second Angel (14:8) ) 3.

The Third Angel (14:9 12) ) 4. A Heavenly Voice (14:13) ) F. God s Wrath (14:14 20) ) ) D. The Lamb) 14:1 5) 14 1 And I saw, and look, the Lamb standing on Mount Zion and with him 144,000 having his name and the name of his Father written on their foreheads. 2 And I heard a sound out of heaven like a sound of many waters and like the sound of loud thunder, and the sound that I heard was like that of harpists playing their harps. 3 And they sang a new song before the throne and before the four living creatures and the elders, and no one was able to learn the song except the 144,000, those who were redeemed from the earth.) 4 These are they who have not been defiled with women, for they are pure. They are the ones who are following the Lamb wherever he goes. They are the ones redeemed from mankind the firstfruits to God and to the Lamb. 5 And in their mouth is found no lie, for they are blameless.) 6 And I saw another angel flying in mid-heaven, having the eternal gospel to proclaim to those who reside on the earth and to every nation, tribe, language, and people. 7 And he said in a loud voice, Fear God and give him glory, because the hour of his judgment has come.

And worship the one who made heaven and earth and the sea and springs of water. ) 8 And another angel, a second, followed and said, Fallen, fallen is Babylon the Great, which made all the nations drink the wrathful wine of her fornication. ) 9 And another angel, a third, followed them, saying in a loud voice,) If anyone worships the beast and his image and receives the mark on his forehead or his hand, 10 he also will drink the wine of God s wrath that has been poured full strength into the cup of his wrath. And he will be tormented by fire and sulfur in the presence of the holy angels and of the Lamb. 11 And the smoke of their torment rises forever and ever, and they do not have rest day and night, they who worship the beast and his image, and anyone who receives the mark of his name. 12 Here is the endurance of the saints, those who are keeping the commands of God and the faith of Jesus. ) 13 And I heard a voice from heaven saying, Write. Blessed are the dead who die in the Lord from now on. Yes, says the Spirit, that they may rest from their toils, for their works will follow them. ) 14 And I saw, and look, a white cloud. And on the cloud was someone sitting like a son of man. On his head he had a golden crown and in his hand a sharp sickle. 15 And another angel came out of the temple crying in a loud voice to the one seated on the cloud, Send forth your sickle and reap, for the hour of harvesting has come, for the harvest of the earth is ripe. 16 And the one seated on the cloud cast forth his sickle on the earth and the earth was harvested.) 17 And another angel came forth out of the heavenly temple, and he had a sharp sickle. 18 And another angel came forth from the altar.

He had power over fire, and he called in a loud voice to the one who had the sharp sickle, saying, Send forth your sharp sickle and gather the clusters of the grapevine of the earth, because its grapes are ripe. 19 And the angel thrust his sickle on the earth and gathered the grapes of the earth, and he cast them into the great winepress of God s wrath. 20 And the winepress was trodden outside the city, and the blood came out of the winepress up to the bridles of the horses for a distance of sixteen hundred stadia.) ) The contrast between God and Satan is the Apocalypse s recurring theme and strikingly so in the first few verses of this chapter compared to the preceding chapter. John describes the appearance and influence of the beast out of the earth (13:11 18), which he contrasts with the Lamb and the multitude of 144,000 on Mount Zion (14:1 5). Here in parallel columns are the differences:) Chapter 13 Chapter 14 ) lamb (v. 11) Lamb (vv. 1, 4) ) out of the earth (v. 11) Mount Zion (v. 1) ) worship of the beast (v. 12) song of the 144,000 (v. 3) ) beast s number 666 (v. 18) saints number 144,000 (v. 1) ) everyone is enslaved (v. 16) saints are redeemed (v. 3) ) mark of the beast (vv. 16, 17) name of Father and Lamb (v. 1) ) deception of the beast (v. 14) no lie in their mouth (v. 5) ) ) ) After revealing the beast s attempt to force the surrender of the saints, John assures them of their security and victory. He paints a picture of the joy and happiness the saints express in following the Lamb and being in his presence. They are the 144,000 redeemed from the earth who were privileged to learn a new song of glory and joy that was heard from heaven. Not the beast out of the earth, the parody of the Lamb, not Satan the imitator, but the Lamb is King of kings and Lord of lords.

He stands majestically on Mount Zion as the Victor over all the anti-Christian forces in the world. Thus the saints must take heart and not despair, for they share in the victory of the Lamb.) 1. And I saw, and look, the Lamb standing on Mount Zion and with him 144,000 having his name and the name of his Father written on their foreheads.) 1 1 2 8 0 “tw://bible.?id=40.24.30-40.24.31|AUTODETECT|” a. And I saw, and look, the Lamb standing on Mount Zion . The interpretation of this clause varies: some scholars take the place name literally as another name for Jerusalem, where the Lord at his coming will be with the 144,000 on Mount Zion. The projection then is futuristic but placed in the framework of having already occurred.��1��The difficulty with this view is that the Scriptures teach the return of Christ on the clouds of heaven, the resurrection of the dead, the transformation of those who are alive at that time, and the saints forever with the Lord 7 1 -1 9 0 “tw://bible.?id=40.24.30-40.24.31|AUTODETECT|” Matt. 24:30 31) 1 1 -1 9 0 “tw://bible.?id=52.4.16-52.4.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.4.16-52.4.17|AUTODETECT|”

1. 7 1 -1 9 0 “tw://bible.?id=52.4.16-52.4.17|AUTODETECT|” Thess. 4:16 17) 1 1 -1 9 0 0 ). Jesus and Paul portray Jesus Second Coming with a loud command, shouting, and the trumpet call of God. But in Revelation John observes without any prior indication that the Lamb stands on Mount Zion as the battle between the forces of Satan and the followers of the Lamb continues to rage. In brief, the Lamb has been standing there all the time.) 1 1 2 8 0 “tw://bible.?id=58.12.22-58.12.24|AUTODETECT|” Other scholars see the location of Mount Zion in heaven where the 144,000 reside as the redeemed from the earth (v. 3). This is the Jerusalem that is above, for there the church of the firstborn gathers in joyful assembly 7 1 -1 9 0 “tw://bible.?id=58.12.22-58.12.24|AUTODETECT|” Heb. 12:22 24) 1 1 -1 9 0 “tw://bible.?id=48.4.26|AUTODETECT|” ). There God dwells with his people in the heavenly Jerusalem 7 1 -1 9 0 “tw://bible.?id=48.4.26|AUTODETECT|” Gal. 4:26) 1 1 -1 9 0 0 )��2��) 1 1 2 8 0 “tw://bible.?id=40.28.18|AUTODETECT|” A third explanation is that in this book of contrasts and symbolism, John places the Lamb on Mount Zion in contrasts with the lamb coming out of the earth (13:11). While the Antichrist appears to rule as the supreme commander in the world and causes the countless multitudes to worship him, the Lamb stands on Mount Zion. He is not suddenly coming to the aid of his people, but he has been there all along as the King of kings, the commander in chief, the supreme ruler in heaven and on earth 7 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” Matt. 28:18) 1 1 -1 9 0 “tw://bible.?id=5.4.39|AUTODETECT|” ). So Moses told the Israelites: Acknowledge and take to heart this day that the Lord is God in heaven above and on the earth below 7 1 -1 9 0 “tw://bible.?id=5.4.39|AUTODETECT|” Deut. 4:39) 1 1 -1 9 0 0 ). When the saints on earth are persecuted by anti-Christian forces and are told that the beast is the supreme ruler on earth, they should not despair. When they open their spiritual eyes, they see the Lamb standing on Mount Zion who gives them the assurance that they are safe and secure. The days of the Antichrist are numbered because he is going down in defeat.) 1 1 2 8 0 “tw://bible.?id=19.2.0|AUTODETECT|” What then is the meaning of Mount Zion? Together with the term Lamb it should be understood symbolically. This becomes plain when we look at ) 7 1 -1 9 0 “tw://bible.?id=19.2.0|AUTODETECT|” Psalms 2) 1 1 -1 9 0 “tw://bible.?id=19.2.1-19.2.9|AUTODETECT|” , in which the nations, peoples, kings, and rulers plot against God s Anointed One, the Christ. They want to free themselves of all the laws and rules that God has given them, but God scoffs at them and declares that he has installed his royal Son on Zion s holy hill. The Son rules the nations with an iron scepter and dashes them to pieces like pottery 7 1 -1 9 0 “tw://bible.?id=19.2.1-19.2.9|AUTODETECT|” Ps. 2:1 9) 1 1 -1 9 0 0 ). The rule of the Antichrist will end because of God s Son standing on Mount Zion. Not the lamb out of the earth but the Lamb of God is the King of this world. As in this psalm, so in the Apocalypse the intent of the expression Mount Zion is symbolic.��3�� It is the place of God s dwelling as a symbol of safety and stability for his people.) 1 1 2 8 0 0 b. And with him 144,000 having his name and the name of his Father written on their foreheads. This is the second time the number 144,000 appears in Revelation (see 7:4). In both places the definite article is omitted (but not in 14:3). The two groups are identical: they are the saints who received the seal and the name of the Lamb and the Father. The seal certifying genuineness and possession signifies that all the saints belong to God.��4��) 1 1 2 8 0 “tw://bible.?id=43.10.29|AUTODETECT|” The unbelievers with the name and number of the beast belong to the Antichrist (13:16). But God s people with the divine names of the Lamb and the Father on their foreheads are dwelling among the followers of the beast on this earth. Together with the Lamb they are God s representatives. Their total number indicates that not one is lost of all those people the Father has given the Son 7 1 -1 9 0 “tw://bible.?id=43.10.29|AUTODETECT|” John 10:29) 1 1 -1 9 0 “tw://bible.?id=23.49.16|AUTODETECT|” ). That is, the Antichrist is unable to lead the 144,000 astray, for their names are inscribed in the palm of God s hand 7 1 -1 9 0 “tw://bible.?id=23.49.16|AUTODETECT|” Isa. 49:16) 1 1 -1 9 0 0 ). Their number as such represents the incalculable multitude of the saints who stand in the presence of the Lamb (see commentary on 7:4, 9). The followers of the Antichrist are marked with the number 666, but the total number of believers Isaiah 144,000.) 1 2 2 8 0 0 Are these 144,000 redeemed in heaven or on earth? Are they a select band? The answer to the first question is that the Lamb is always with the saints, whether they are on earth or in heaven. The second answer is that neither verse 1 nor verse 3 refers to a special group of saints. They are all included in the total number of God s redeemed people.��5��) 2. And I heard a sound out of heaven like a sound of many waters and like the sound of loud thunder, and the sound that I heard was like that of harpists playing their harps.) 1 1 2 8 0 “tw://bible.?id=26.43.2|AUTODETECT|” John first saw the Lamb and the 144,000 on Mount Zion, and then he heard a sound coming to him out of heaven. His eye is fixed on a representative place on earth, while his ear is attuned to a sound in heaven. He fails to identify the speaker, which is common in the Apocalypse (see v. 13; 10:4, 8; 18:4). He describes the characteristics of the sound by giving comparisons taken from nature. He compares the sound with that of many waters, which is similar to the voice of Jesus addressing John on the island of Patmos: his voice was like the sound of many waters 7 1 -1 9 0 “tw://bible.*?id=26.43.2|AUTODETECT|” Ezek. 43:2) 1 1 -1 9 0 0 ). It is also like the sound of loud thunder, which indicates that the speaker calls everyone to pay attention (see 6:1).) 1 8 2 8 0 0 In addition to the thundering loud noises heard in nature, the sound is like soft music coming from celestial harpists playing their harps (5:8; and see 15:2). John hears heavenly music entering his ears, first thunderous then soft and pleasing. It is comparable to an orchestra and choir that increase or decrease their volume at the command of the director. The sound is grand and gentle, lofty and lovely. John is privileged to hear this celestial music while he is on earth.) 3. And they sang a new song before the throne and before the four living creatures and the elders, and no one was able to learn the song except the 144,000, those who were redeemed from the earth.) a.

And they sang a new song before the throne and before the four living creatures and the elders. Notice the special place the musicians and singers are allowed to occupy: they are in front of the throne, in the presence of God himself, and they stand in front of the four living creatures and the twenty-four elders who surround the throne (4:4, 6). The identity of the singers is not revealed (compare 11:15; 12:10). Their voices sing a new song that arises from hearts filled with gratitude and love to God.��6�� We are not given the words of the song they sang, but we assume that they glorify the one sitting on the throne and extend thanks to the Lamb for the redemption he has accomplished on earth.) b. And no one was able to learn the song except the 144,000. If we put it in positive terms, the intent of this clause is to include all the saints, for they are able to sing this new song; no one of the saints in heaven and on earth is excluded from joining the chorus.

But no unbeliever is able to learn a song of praise to God. The saints in heaven constantly sing their praises to God. Likewise, all God s people on earth sing his praises at worship, especially on the Lord s Day. Of course, the dividing line between heaven and earth continues to exist until the last day, yet the intent of the praises of thanksgiving is similar. The perfect song of the saints in heaven reverberates to the saints on earth and strengthens them in the battle against anti-Christian forces.) What is the meaning of the number 144,000? This number is the sum of twelve times twelve times a thousand.

In the Apocalypse, the number twelve refers only to God, his people, and his works (e.g., twelve tribes, twelve stars, twelve apostles, twelve gates, and twelve foundations). Twelve, symbolizing perfection, is raised to the second power in 144 and then multiplied by one thousand. One thousand is ten times ten times ten, which stands for a multitude. Thus, the number 144,000 symbolically means perfection times perfection times a multitude. This number constitutes the totality of God s people, the true Israel of God.��7��) c. Those who were redeemed from the earth.

The literal meaning of the verb in this clause is were bought. The verb to buy occurs six times in the Apocalypse, but half of these have a religious connotation of Christ redeeming the saints (vv. 3, 4; 5:9). The preposition from means separation, and in this verse may indicate a departure of the saints from this earth to join the others in heaven. We can strengthen this interpretation by referring to 5:9, you bought [men and women] for God out of every tribe and language and people and nation. But this explanation needs further evidence to make it complete.) First, verses 1 5 in this chapter are contrasted to the preceding context (13:11 18) in which the earth is the domain of the lamb that opposes the Father and the Lamb.) Next, the phrase redeemed from the earth has its parallel in redeemed from mankind (v. 4) so that the terms earth and mankind are synonymous. The Apocalypse uses the expression mankind often for those people opposed to the person and work of the Lord.��8��) 1 1 2 8 0 “tw://bible.?id=41.10.28-41.10.31|AUTODETECT|” Third, the redeemed on this earth are obligated to follow Jesus, who bought them, and they are willing to forsake everything for a life of wholeheartedly serving the Lord 7 1 -1 9 0 “tw://bible.?id=41.10.28-41.10.31|AUTODETECT|” Mark 10:28 31) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 4. These are they who have not been defiled with women, for they are pure. They are the ones who are following the Lamb wherever he goes. They are the ones redeemed from mankind the firstfruits to God and to the Lamb. 5. And in their mouth is found no lie, for they are blameless.) John gives a fourfold identification of the redeemed from the earth:) " they are pure) " they are followers of the Lamb) " they are firstfruits) " they are blameless��9��) 1 1 2 8 0 “tw://bible.?id=1.2.18-1.2.24|AUTODETECT|” a. These are they who have not been defiled with women, for they are pure. First, then, let us consider the meaning of the clause who have not been defiled with women. At first sight it appears to allude to celibates, and thus some commentators write that the clause refers to the practice of sexual continence. ��10�� This view, however, is contrary to the biblical teaching of marriage which God instituted in Paradise: human beings should live together in marriage as husband and wife 7 1 -1 9 0 “tw://bible.?id=1.2.18-1.2.24|AUTODETECT|” Gen. 2:18 24) 1 1 -1 9 0 “tw://bible.?id=46.9.5|AUTODETECT|” ). In fact, the New Testament indicates that the apostle Peter took his wife along on his missionary journeys 7 1 -1 9 0 “tw://bible.?id=46.9.5|AUTODETECT|” 1 Cor. 9:5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.13.4|AUTODETECT|” Other scholars interpret the clause to mean that the 144,000 are warriors engaged in battles for the Lord. They say that all these warriors are adult men who abstain from sexual intercourse for ceremonial purity while they are at war with their spiritual enemy. Even though Bauckham modifies this interpretation by calling ritual purity a metaphor for a characteristic of Christian life, ��11��we see the restriction of a male-only army of warriors committed to lifelong celibacy as unnatural. First, it excludes from God s army all the faithful women who valiantly fight their battles against the evil one. Also, the teaching that marital relations are sinful and defiling is contrary to Scripture 7 1 -1 9 0 “tw://bible.?id=58.13.4|AUTODETECT|” Heb. 13:4) 1 1 -1 9 0 “tw://bible.?id=46.8.7|AUTODETECT|” ). Third, the verb to defile (Greek molynein) occurs three times in the New Testament and in each instance it is used figuratively 7 1 -1 9 0 “tw://bible.?id=46.8.7|AUTODETECT|” 1 Cor. 8:7) 1 1 -1 9 0 “tw://bible.?id=66.3.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.3.4|AUTODETECT|” Rev. 3:4) 1 1 -1 9 0 “tw://bible.?id=66.14.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.14.4|AUTODETECT|” 14:4) 1 1 -1 9 0 0 ). The context of these passages indicates that the verb to defile means not falling into unfaithfulness to the Lord.��12�� And last, four women are listed in the Book of Revelation (Jezebel [2:20]; the woman who gave birth to a male child [12:1 2, 4 6]; the great prostitute [17:1 6, 15 18]; and the bride of the Lamb [19:7]), of whom only the first and the third lead people into spiritual defilement.) 1 1 2 8 0 “tw://bible.?id=47.11.2|AUTODETECT|” A figurative interpretation of this clause fits the symbolical pattern of Revelation, namely, God s people are the bride of the Lord (19:7; 21:2, 9; 22:17). Paul tells the Corinthians: I promised you to one husband, to Christ, so that I might present you as a pure virgin to him 7 1 -1 9 0 “tw://bible.?id=47.11.2|AUTODETECT|” 2 Cor. 11:2) 1 1 -1 9 0 0 ). This means that both men and women are included in the category of being a pure virgin; both must keep themselves from being deluded and induced by the beast to worship the image of the Antichrist. The purity of spiritual dedication to the Lord, therefore, is the first in the list of the four characteristics mentioned above that describe the 144,000.) 1 1 2 8 0 “tw://bible.?id=40.10.38|AUTODETECT|” b. They are the ones who are following the Lamb wherever he goes. This is the second characteristic of being part of the great multitude of saints. Jesus told the disciples that anyone who does not take his cross and follow me is not worthy of me 7 1 -1 9 0 “tw://bible.?id=40.10.38|AUTODETECT|” Matt. 10:38) 1 1 -1 9 0 “tw://bible.?id=43.10.4|AUTODETECT|” ). And he said that as the Shepherd he goes ahead of his people: his sheep follow him because they know his voice 7 1 -1 9 0 “tw://bible.?id=43.10.4|AUTODETECT|” John 10:4) 1 1 -1 9 0 “tw://bible.?id=60.2.21|AUTODETECT|” ). Notice, first, that he expects his people to walk in his footsteps and not go astray 7 1 -1 9 0 “tw://bible.?id=60.2.21|AUTODETECT|” 1 Pet. 2:21) 1 1 -1 9 0 0 ). Next, the saints look to him for leadership and direction as they travel earth s pathway and ward off the attacks of the devil. With the present tense of the verbs to follow and to go John stresses the ongoing activity of the Lamb and his followers on earth. Again, this verse shows that the 144,000 are presently following the Lord in obedience to him.) 1 1 2 8 0 “tw://bible.?id=46.16.15|AUTODETECT|” c. They are the ones redeemed from mankind the firstfruits to God and to the Lamb. This is the third characteristic. By shedding his blood on Calvary s cross, Jesus paid the debt to set his people free from the curse of sin and guilt. If then Christ died to redeem his people, what is the meaning of the expression firstfruits? There are two explanations. First, when the Israelites harvested the first ears of the grain harvest and consecrated them to the Lord, they expected the rest of the harvest to follow. So Paul writes that the members of Stephanas s household were the firstfruits in Achaia 7 1 -1 9 0 “tw://bible.?id=46.16.15|AUTODETECT|” 1 Cor. 16:15) 1 1 -1 9 0 0 ), with the implication that he expected the rest of the harvest to come in the near future. A second interpretation applies the term firstfruits to the entire entity, the totality of the 144,000 wholly offered in thankfulness to God and the Lamb. The expression can refer to the totality of God s people as an offering set apart to God with no thought of more to come. ��13�� Thus, the sum total belongs to God.) 1 1 2 8 0 “tw://bible.?id=19.15.2|AUTODETECT|” d. And in their mouth is found no lie, for they are blameless. This is the last of the four characteristics. In an anti-Christian world saturated with lies and deceit, Christians stand out as emblems of truth, honesty, and integrity. Should we turn the first clause into a positive statement with some adaptation, we would read and truth comes from their mouth. David describes persons who are permitted to live in God s sanctuary and on his holy hill as those who lead blameless lives and do what is right, speaking the truth from sincere hearts 7 1 -1 9 0 “tw://bible.?id=19.15.2|AUTODETECT|” Ps. 15:2) 1 1 -1 9 0 0 NLT).) 1 1 2 8 0 “tw://bible.?id=23.53.9|AUTODETECT|” The first clause is taken from the writings of Isaiah and Zephaniah. The first writer portrays the Suffering Servant without deceit in his mouth 7 1 -1 9 0 “tw://bible.?id=23.53.9|AUTODETECT|” Isa. 53:9) 1 1 -1 9 0 “tw://bible.?id=36.3.13|AUTODETECT|” ), and the second says, The remnant of Israel will do no wrong; they will speak no lies, nor will deceit be found in their mouths 7 1 -1 9 0 “tw://bible.?id=36.3.13|AUTODETECT|” Zeph. 3:13) 1 1 -1 9 0 “tw://bible.?id=60.2.22|AUTODETECT|” ). The followers of Jesus, whom the prophet calls the remnant of Israel, are expected to speak the truth like their master 7 1 -1 9 0 “tw://bible.?id=60.2.22|AUTODETECT|” 1 Pet. 2:22) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=3.1.3|AUTODETECT|” And the second clause, they are blameless, is an echo of the Levitical rule to offer to God animals that were without any defect 7 1 -1 9 0 “tw://bible.?id=3.1.3|AUTODETECT|” Lev. 1:3) 1 1 -1 9 0 “tw://bible.?id=3.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.3.1|AUTODETECT|” 3:1) 1 1 -1 9 0 “tw://bible.?id=3.3.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=3.3.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=49.5.27|AUTODETECT|” ). Jesus presents to himself a radiant church, without stain or wrinkle or any other blemish, but holy and blameless 7 1 -1 9 0 “tw://bible.?id=49.5.27|AUTODETECT|” Eph. 5:27) 1 1 -1 9 0 “tw://bible.?id=51.1.22|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=51.1.22|AUTODETECT|” Col. 1:22) 1 1 -1 9 0 0 ). These are the saints that belong to the 144,000.) 1 1 2 8 0 “tw://bible.?id=19.2.6|AUTODETECT|” In conclusion, four characteristics describe the great multitude of saints who are with the Lamb on symbolical Mount Zion 7 1 -1 9 0 “tw://bible.?id=19.2.6|AUTODETECT|” Ps. 2:6) 1 1 -1 9 0 0 ). As the forces of the Antichrist attack the church on earth, it demonstrates purity, obedience, unity, and veracity. With these traits the saints are able to overcome the evil one.) 1 18 2 8 0 0 ) Greek Words, Phrases, and Constructions in 14:1 4) Verse 1) �6��� ��v 0��� these two verbs not only feature the activity of seeing, but they also stress the immensity of the vision itself.) �x ����� the definite article referring to the Lamb is supported by leading manuscripts and its overwhelming use with the noun (27 times) in Revelation the exception Isaiah 5:6. The Majority Text includes the definite article, but it is excluded from two translations (KJV, NKJV).) Verse 2) a� (second occurrence) the presence or absence of this particle is questionable, because there is equal support for insertion and omission. The style of the Apocalypse favors the inclusion, especially when the first element in comparison is absent (compare 4:6; 6:6; 9:7; 19:1, 6 [three times]).��14��) Verses 3 4) The Greek text uses the perfect passive participle in v. 3 ( ����������, have been bought) and the aorist passive indicative in v. 4 ( ����������, they were bought) to describe the Lamb s followers. The two forms are similar in meaning, but the perfect views the action as accomplished in the past but with continuing results.) ) ) E. Four Messages) 14:6 13) The contrast of chapters 13 and 14 between the followers of the beast and the followers of Christ continues in this segment. An angel proclaims the eternal gospel to all classes of people, telling them to fear God and worship him as the Creator.

This message introduces not grace but judgment. Two additional angels pronounce judgment on Babylon and on all those who worship the beast by displaying the mark of his name. The converse is that the saints who obey God s commandments and faithfully follow Jesus are exhorted to be patient. They receive a blessing from the Lord, for as they rest in death their deeds continue to testify for them.) 1. The First Angel) 14:6 7) 6. And I saw another angel flying in mid-heaven, having the eternal gospel to proclaim to those who reside on the earth and to every nation, tribe, language, and people.) John writes that he saw another angel flying in the sky between heaven and earth.

First, the word another begs the question whether an angel has been mentioned earlier. The last reference to an individual angel was the seventh in the series of trumpet-blowing angels (11:15). Now he introduces another group of three angels in which in Greek each in turn is referred to as another angel. ��15�� The first of these angels is flying in mid-heaven, much the same as the eagle in 8:13, as a portent of impending judgment. The angel s position mid-heaven allows his message to be heard far and wide.) 1 1 2 8 0 “tw://bible.?id=40.24.14|AUTODETECT|” This angel has to proclaim the eternal gospel to residents on this earth, that is, to all the divisions of the human race from every nation, tribe, language, and people 7 1 -1 9 0 “tw://bible.?id=40.24.14|AUTODETECT|” Matt. 24:14) 1 1 -1 9 0 “tw://bible.?id=40.24.38-40.24.39|AUTODETECT|” ). The noun gospel appears only here in Revelation; it is preceded by the adjective eternal and in Greek is without the definite article. The adjective points to the timelessness and permanence of the Word of God, which people ignore to their own detriment. They are content to live on this earth without any thought of God s imminent judgment. Jesus used the illustration of the people in Noah s day, who ate, drank, and married up to the day Noah entered the ark and the flood carried them away 7 1 -1 9 0 “tw://bible.?id=40.24.38-40.24.39|AUTODETECT|” Matt. 24:38 39) 1 1 -1 9 0 0 ). Eating, drinking, and marrying are normal human activities, but those people performed them without any concern for God s Word or will.) 1 2 2 8 0 0 The angel proclaims the gospel not necessarily as good news but as a reminder of God s abiding truth; the angel calls men and women to respond to God s message before the judgment comes. The expression every nation, tribe, language, and people occurs repeatedly in Revelation and alludes to unrepentant residents on this earth who are inimical to God (compare 11:9; 13:7; 17:15), to the saints who worship the Lord (see 5:9; 7:9), and to people everywhere who are being called to repent (10:11). Here the angel addresses a message of repentance to all sinners who have been indifferent to God and his Word, as is evident from the angel s message.) 7. And he said in a loud voice, Fear God and give him glory, because the hour of his judgment has come. And worship the one who made heaven and earth and the sea and springs of water. ) 1 1 2 8 0 “tw://bible.?id=40.12.30|AUTODETECT|” The angel speaks loudly (see 18:2) so that all the inhabitants of the earth can hear and respond to the message. Everyone who hears reacts either positively or negatively, either ardently or apathetically, either obediently or defiantly. There is no middle ground 7 1 -1 9 0 “tw://bible.?id=40.12.30|AUTODETECT|” Matt. 12:30) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=21.12.13|AUTODETECT|” Here is a command to fear God and give him glory and worship him, which on the basis of the Greek text may be interpreted as begin to fear, give glory to, and worship God. ��16�� If this interpretation is correct, then the angel is addressing people who have not yet heeded God s call for reverence, glory, and worship (15:4). They have paid him no respect, were insensitive to his word and testimony, and failed to honor him. The injunction fear God asks from mankind reverence and praise 7 1 -1 9 0 “tw://bible.?id=21.12.13|AUTODETECT|” Eccles. 12:13) 1 1 -1 9 0 “tw://bible.?id=6.7.19|AUTODETECT|” ). The order to give him glory is a Hebraic saying appearing in both Old and New Testaments: Joshua told Achan to give glory to the Lord 7 1 -1 9 0 “tw://bible.?id=6.7.19|AUTODETECT|” Josh. 7:19) 1 1 -1 9 0 “tw://bible.?id=24.13.16|AUTODETECT|” ; see ) 7 1 -1 9 0 “tw://bible.?id=24.13.16|AUTODETECT|” Jer. 13:16) 1 1 -1 9 0 “tw://bible.?id=43.9.24|AUTODETECT|” ), and the Pharisees commanded the man born blind to give glory to God 7 1 -1 9 0 “tw://bible.?id=43.9.24|AUTODETECT|” John 9:24) 1 1 -1 9 0 0 ). The phrase signifies telling the truth by sinners who appear before God s judgment seat. Indeed the two commands to fear God and to give him glory are part of John s phraseology in Revelation (15:4; 19:5 and 16:9; 19:7 respectively).��17��) 1 1 2 8 0 0 The reason for these commands is that the hour of God s judgment has come. Chronological time is running out for the human race, for the end is near with the Judgment Day at hand. In fact, the angel announces that the hour of judgment has come. John already alluded to this, writing that when God s adversaries saw his intervening action on behalf of the two witnesses, they were terrified and gave glory to the God of heaven (see commentary on 11:13). Now we hear the announcement uttered by the angel, but we are not told of its effect. The reference to the time of judgment is a repetitive theme in the Apocalypse: imminent judgment for sinners (6:16); judging the dead (11:18); the judgment has come (14:15 16); the great day of God s wrath (16:17 21); the rider coming to judge (19:11 21); and the final judgment (20:11 15).) 1 1 2 8 0 “tw://bible.?id=1.1.1|AUTODETECT|” The people are told to worship God, the maker of heaven and earth and the sea and springs of water. References to God the Creator are scarce in the Apocalypse (4:11; 10:6; 14:7) but abundant in the Old Testament, and the message of the angel echoes wording borrowed from the Old Testament 7 1 -1 9 0 “tw://bible.?id=1.1.1|AUTODETECT|” Gen. 1:1) 1 1 -1 9 0 “tw://bible.?id=1.14.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.14.19|AUTODETECT|” 14:19) 1 1 -1 9 0 “tw://bible.?id=1.14.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.14.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=14.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=14.2.12|AUTODETECT|” 2) 7 1 -1 9 0 “tw://bible.?id=14.2.12|AUTODETECT|” Chron. 2:12) 1 1 -1 9 0 0 ).��18�� The point of the angel s command is to show the immense difference between worshiping God as Creator of the universe and worshiping the beast as servant of Satan (13:4, 8, 12, 15). The comparison is ludicrous, because while God is the Creator, Satan is the destroyer.) 1 4 2 8 0 0 2. The Second Angel) 14:8) 8. And another angel, a second, followed and said, Fallen, fallen is Babylon the Great, which made all the nations drink the wrathful wine of her fornication. ) The second angel follows the first one in mid-heaven and utters a word against Babylon, the destroyer of Jerusalem and the temple in 586 b.c. The question is how this announcement relates to the words of the first angel. The answer lies in the people s refusal to repent and give God the glory that is due him. The fall of unbelievers is unavoidable when they fail to repent, for then judgment is their just retribution.) 1 1 2 8 0 “tw://bible.?id=23.21.9|AUTODETECT|” The cry Fallen, fallen is Babylon the Great is taken from ) 7 1 -1 9 0 “tw://bible.?id=23.21.9|AUTODETECT|” Isaiah 21:9) 1 1 -1 9 0 “tw://bible.?id=27.4.30|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=27.4.30|AUTODETECT|” Daniel 4:30) 1 1 -1 9 0 “tw://bible.?id=66.18.2|AUTODETECT|” , which mention successively the fall and the greatness of Babylon 7 1 -1 9 0 “tw://bible.?id=66.18.2|AUTODETECT|” Rev. 18:2) 1 1 -1 9 0 0 ). In modern writing we express emphasis with italics or the use of an exclamation mark. These features were unknown in the ancient world, where writers achieved the same purpose by repeating the word that needed stress, hence the repetitious use of fallen. The city of Babylon fell to the Assyrians in 689 b.c. and a hundred and fifty years later to the Persians in 539.) 1 2 2 8 0 0 What is the meaning of Babylon? John writes the name six times, here and in 16:19; 17:5; 18:2, 10, 21. There are at least three interpretations for this name:) " literal Babylon, because the name of the Euphrates River also appears (9:14; 16:12);) 1 1 2 8 0 “tw://bible.?id=60.5.13|AUTODETECT|” " a code name for Rome, which Peter apparently used 7 1 -1 9 0 “tw://bible.?id=60.5.13|AUTODETECT|” 1 Pet. 5:13) 1 1 -1 9 0 0 ; see also 2 Baruch 11.1; Sibylline Oracles 5.143, 159, 434);) 1 2 2 8 0 0 " a reference to the converging of evil in particular places throughout history.) Although a case can be made for all three explanations, the last interpretation merits attention, first, in light of the contrast of good and evil in the Apocalypse, especially in chapters 13 and 14. And second, limiting the reference to Babylon and Rome as the most typical representatives of depravity in John s day puts restrictions on the message of Revelation. This book addresses the universal church from the first century to the consummation, with hope and encouragement for all believers living in a world that is hostile to God and his people. Mounce calls Babylon a symbol of the spirit of godlessness that in every age lures people away from the worship of the Creator. ��19�� Babylon is God s enemy that as a world power oppresses the saints. Hence the name symbolizes the rule of the Antichrist that endures until the end of cosmic time. John is so sure of its downfall that, looking into the future, he writes the past tense: Fallen, fallen is Babylon the Great. ) 1 1 2 8 0 “tw://bible.?id=24.51.7|AUTODETECT|” The second part of this verse, which made all the nations drink the wrathful wine of her fornication, alludes to ) 7 1 -1 9 0 “tw://bible.*?id=24.51.7|AUTODETECT|” Jeremiah 51:7) 1 1 -1 9 0 0 , Babylon was a gold cup in the Lord s hand; she made the whole earth drunk. The nations drank her wine; therefore they have now gone mad. The wording of this second part, which is the same as in 18:3, causes perplexity because John appears to mix the concepts of drinking wine and wrath. I suggest that John speaks symbolically and puts together two pictures in one clause; they are the pictures of wine and the wrath of God combined in the phrase the wrathful wine. Look at these two pictures! Wine when imbibed in quantity distorts one s capability to think soberly and rationally, and fornication in God s sight is wickedness and an offense against him.

To put the pictures in an everyday context, the nations of the world are intoxicated with their rejection of God and his revelation and have turned to the worship of power dominating all areas of life. What does all this mean? It points first to the potent influence evil has on the nations of the world so that people are numbed by it. And next, it points to the wrath of God people incur when they rebel against God. The second picture is the consequence of the first and therefore is the more awesome. God s wrath inevitably leads to the Judgment Day at which time his enemies will be cut off and cast into a place of torment.) 1 5 2 8 0 0 3. The Third Angel) 14:9 12) 9. And another angel, a third, followed them, saying in a loud voice, If anyone worships the beast and his image and receives the mark on his forehead or his hand, 10. he also will drink the wine of God s wrath that has been poured full strength into the cup of his wrath. And he will be tormented by fire and sulfur in the presence of the holy angels and of the Lamb. ) a. If anyone worships the beast and his image and receives the mark on his forehead or his hand. A third angel flying in mid-heaven cried out in a loud voice like the first angel, so that everyone in every place on earth was able to hear him.

He is the last one in a group of three to utter a warning of advancing doom and destruction. God s wrath is awaiting all those who instead of worshiping him worship the beast.) The angel addresses all those who already pay homage to the beast that is coming up out of the sea of humanity and who venerate the image that has been erected in his honor.��20�� Those people who have the mark of the beast on their forehead and hand are able to buy and sell. But all those who refuse to worship the beast face poverty and death. Without his distinguishing mark they are banned from the marketplace (13:15, 17).) 1 1 2 8 0 “tw://bible.?id=2.20.3-2.20.6|AUTODETECT|” b. He also will drink the wine of God s wrath that has been poured full strength into the cup of his wrath. The worship of the beast and his image is a direct violation of God s command not to bow down to and worship other gods and images 7 1 -1 9 0 “tw://bible.?id=2.20.3-2.20.6|AUTODETECT|” Exod. 20:3 6) 1 1 -1 9 0 0 ). Those people who disobey face the undiluted wrath of God.) 1 1 2 8 0 “tw://bible.?id=40.26.42|AUTODETECT|” John again uses the image of drinking wine, which is a follow-up of drinking the wrathful wine of Babylon s fornication. The act of drinking wine, in the future tense, indicates that God hands the cup to the individual himself much the same as God gave Jesus the cup of suffering in the Garden of Gethsemane 7 1 -1 9 0 “tw://bible.?id=40.26.42|AUTODETECT|” Matt. 26:42) 1 1 -1 9 0 “tw://bible.?id=43.18.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.18.11|AUTODETECT|” John 18:11) 1 1 -1 9 0 0 ). The individual will be made to drink the cup of wrath; the future tense signifies the inevitability of the act.��21��) 1 1 2 8 0 “tw://bible.?id=23.51.17|AUTODETECT|” I have translated the Greek text as God s wrath that has been poured full strength into the cup of his wrath. The words full strength go back to the setting of Greeks diluting their wine with water. They mixed wine and water of equal parts into a vessel that was called kratr, from which we have the derivative crater. ��22�� God s wrath has not been diluted but is poured full strength into the cup handed over to sinful people. God told Jeremiah, Take from my hand this cup filled with the wine of my wrath and make all the nations to whom I send you drink it 7 1 -1 9 0 “tw://bible.?id=23.51.17|AUTODETECT|” Isa. 51:17) 1 1 -1 9 0 “tw://bible.?id=23.51.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.51.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=19.75.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.75.8|AUTODETECT|” Ps. 75:8) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.10.31|AUTODETECT|” c. And he will be tormented by fire and sulfur in the presence of the holy angels and of the Lamb. The wrath of God takes on frightening proportions because his adversaries are not merely objects as such; they will be tormented internally and externally. By drinking the cup of God s wrath, they burn inwardly as it affects their souls day and night, and outwardly as they experience burning fire and smell the stench of sulfur forever. Scripture describes this torment in dreadful terms. It is frightening to fall into the hands of the living God 7 1 -1 9 0 “tw://bible.?id=58.10.31|AUTODETECT|” Heb. 10:31) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=1.19.24|AUTODETECT|” The words fire and sulfur first appear in the account of the destruction of Sodom and Gomorrah 7 1 -1 9 0 “tw://bible.?id=1.19.24|AUTODETECT|” Gen. 19:24) 1 1 -1 9 0 “tw://bible.?id=19.11.6|AUTODETECT|” ). Figuratively speaking, others meet a similar lot: the wicked 7 1 -1 9 0 “tw://bible.?id=19.11.6|AUTODETECT|” Ps. 11:6) 1 1 -1 9 0 “tw://bible.?id=23.30.33|AUTODETECT|” ), Assyria 7 1 -1 9 0 “tw://bible.?id=23.30.33|AUTODETECT|” Isa. 30:33) 1 1 -1 9 0 “tw://bible.?id=23.34.9|AUTODETECT|” ), Edom 7 1 -1 9 0 “tw://bible.?id=23.34.9|AUTODETECT|” Isa. 34:9) 1 1 -1 9 0 “tw://bible.?id=26.38.22|AUTODETECT|” ), and Gog 7 1 -1 9 0 “tw://bible.?id=26.38.22|AUTODETECT|” Ezek. 38:22) 1 1 -1 9 0 0 ). In addition to this text, John describes the lake of fire and sulfur as the place where the devil, the beast, the false prophet, and all the wicked will be (19:20; 20:10; 21:8). While the saints are in glory, the holy angels and the Lamb acquiesce in the frightful judgment God pronounces on his enemies (see 6:16 17). They observe the administration of God s perfect justice. Henry Barclay Swete writes, If Christians at the stake or in the amphitheater suffered in the sight of a multitude of their fellowmen, those who deny their faith must suffer before a more august assembly, composed of the holy angels and the Lamb. ��23�� The expression holy angels occurs only here in Revelation.) 1 1 2 8 0 0 11. And the smoke of their torment rises forever and ever, and they do not have rest day and night, they who worship the beast and his image, and anyone who receives the mark of his name. ) 1 1 2 8 0 “tw://bible.?id=23.34.9-23.34.10|AUTODETECT|” The picture of torment is meant as a warning to the unbelievers, who in their daily lives reject the revelation of God and his Christ. John has taken the wording for this picture from the curse God pronounced on Edom, where pitch and sulfur will burn unquenched night and day while its smoke rises without ceasing 7 1 -1 9 0 “tw://bible.?id=23.34.9-23.34.10|AUTODETECT|” Isa. 34:9 10) 1 1 -1 9 0 0 ).��24�� God s archenemies are forever in the smoke of this fire that is tormenting them. There is no end to their torment; they are unable to terminate it by death or annihilation (4 Macc. 13:15). It is impossible to escape God s righteous judgment except by repenting and believing in Christ during one s lifetime.) 1 4 2 8 0 0 The Apocalypse is a book of contrasts from beginning to end. The smoke of the torment afflicting God s antagonists is the opposite of the smoke at the altar of incense mingled with the prayers of the saints that ascend to God (8:4). The clause and they do not have rest day and night refers to the wicked who suffer ceaselessly day and night in agonizing torment. This clause occurs also in the throne room scene, but there it refers to the four living creatures; they never stop singing, Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come (4:8). While the wicked suffer, the cherubim sing praises to God. The worship of the beast leads to endless torment, but the worship of God to everlasting joy.��25��) The last part of this verse is taken from verses in the preceding chapter (13:15, 16, 17).It points to those who worship the beast and his image, and who bear the mark of his name.

These people belong to the beast and worship him only. They have refused to glorify God and consequently meet him as the Judge of all the earth (19:2 3). The saints, on the other hand, suffer persecution while on earth but meet their Lord and Savior as they enter the new Jerusalem in glory.) 12. Here is the endurance of the saints, those who are keeping the commands of God and the faith of Jesus. ) The text is a summary of the preceding verses and at the same time it is an elaboration of the wording in 13:10, Here is the endurance and faith of the saints. Similarly 13:18 states, Here is wisdom. While John writes about the wicked and God s perfect judgment, he does not forget the saints.

He has a word for them, too. In the midst of hardship for not worshiping the beast and receiving his mark, the saints must employ heavenly wisdom by looking to the end and patiently endure.) 1 1 2 8 0 “tw://bible.?id=19.19.11|AUTODETECT|” How do Christians continue to live in a hostile pagan world? John answers that they must continue to keep God s commands and the faith of Jesus. The divine commands are summarized in the Decalogue and fully revealed in the Scriptures of the Old and New Testaments. As the world increasingly turns away from the divine commands and considers them obsolete, Christians are told to keep them. They know that in observing them is great reward 7 1 -1 9 0 “tw://bible.?id=19.19.11|AUTODETECT|” Ps. 19:11) 1 1 -1 9 0 0 ). God s law endures throughout the ages, need not be amended, is relevant in all cultures, and will never be repealed.) 1 11 2 8 0 0 The last phrase in this verse, the faith of Jesus, is translated:) " faith in Jesus (NASB, NJB). This is interpreted subjectively as a person s faith in Jesus Christ.) " faith of Jesus (KJV, NRSV). Objective faith is reciting a Christian creed at worship or giving a defense of the gospel.) " faithful to Jesus (NIV). Faith that demonstrates dedicated loyalty is objective faith in action.) Even though there is a place for both subjective and objective faith, I favor the second choice. Those believers who put to work their faith in Jesus prove their constant faithfulness to him.��26��) 4. A Heavenly Voice) 14:13) This passage is read and applied at funerals to comfort those who mourn the loss of a near relative or friend.

The words presented in the form of a beatitude and supported by the Spirit s testimony are precious to God s people. They convey a message of encouragement and support whenever Christians face death. Indeed, they are designed to remove the fear of death, because Christ having triumphed over death and the grave blesses his followers who die in him.) The world that is hostile toward God and his people is destined to perish; by contrast the saints who die in the Lord are entering eternal bliss. God s enemies are facing downfall and ultimate destruction (vv. 8 12), while the saints enter eternal rest in the presence of their Lord.) 13. And I heard a voice from heaven saying, Write. Blessed are the dead who die in the Lord from now on.

Yes, says the Spirit, that they may rest from their toils, for their works will follow them. ) John fails to identify the speaker, as is often the case in Revelation.��27�� Here is a voice that utters the second beatitude in the Apocalypse out of a list of seven (1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14). The Lord, an angel, or an anonymous speaker uttered these beatitudes.) 1 1 2 8 0 “tw://bible.?id=58.12.2|AUTODETECT|” The voice tells John to write. It was a command he had heard on earlier occasions when Christ ordered him to write and the Spirit uttered a promise to the churches (2:1, 8, 12, 18; 3:1, 7, 14; see also 1:11, 19; 19:9; 21:5). This beatitude is aimed at the dead, namely, those who die in the Lord. In other words, the phrase the dead can be used to describe unbelievers (20:5), but the qualifier die in the Lord clarifies its meaning. Believers whose eyes are fixed on Jesus, who is the author and perfecter of their faith 7 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” Heb. 12:2) 1 1 -1 9 0 “tw://bible.?id=66.6.15-66.6.17|AUTODETECT|” ), do not fear death, while unbelievers are filled with fear of judgment and damnation 7 1 -1 9 0 “tw://bible.?id=66.6.15-66.6.17|AUTODETECT|” Rev. 6:15 17) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 What is the significance of the phrase from now on? Should it be interpreted with the first clause Blessed are the dead or with the entire sentence?��28�� Are only the saints who die a martyr s death called blessed or are all believers blessed? And when does the now begin?��29��) 1 1 2 8 0 “tw://bible.?id=58.11.10|AUTODETECT|” All the saints who look forward to residing in the heavenly Jerusalem, whose architect, and builder is God, are commended 7 1 -1 9 0 “tw://bible.?id=58.11.10|AUTODETECT|” Heb. 11:10) 1 1 -1 9 0 “tw://bible.?id=40.5.11-40.5.12|AUTODETECT|” ). Here John adds the clarifying clause who die in the Lord to specify a relationship to Jesus. This relationship was a comfort to the persecuted Christians in Asia Minor in John s day. Next, it is comfort to all believers who know that Christ welcomes them at the portals of heaven. And these words encourage those Christians who even now or in the future endure the full impact of persecution, injustice, insult, and slander because of Christ s name 7 1 -1 9 0 “tw://bible.?id=40.5.11-40.5.12|AUTODETECT|” Matt. 5:11 12) 1 1 -1 9 0 0 ). In short, the heavenly voice speaks reassuring words not merely to those who die a martyr s death but to all God s people. Everyone who in faith looks to Jesus is in the now period.) 1 1 2 8 0 “tw://bible.?id=66.6.11|AUTODETECT|” The Holy Spirit affirms the words spoken by the heavenly voice, for he assures the saints that they will rest from their earthly toils that they performed on behalf of the Lord. God does not forget their works, for in heaven he crowns them with his blessing of grace and glory 7 1 -1 9 0 “tw://bible.?id=66.6.11|AUTODETECT|” Rev. 6:11) 1 1 -1 9 0 “tw://bible.?id=58.6.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.6.10|AUTODETECT|” Heb. 6:10) 1 1 -1 9 0 “tw://bible.?id=46.9.25|AUTODETECT|” ). The saints will not lose their rewards 7 1 -1 9 0 “tw://bible.?id=46.9.25|AUTODETECT|” 1 Cor. 9:25) 1 1 -1 9 0 “tw://bible.?id=55.4.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.8|AUTODETECT|” 2) 7 1 -1 9 0 “tw://bible.?id=55.4.8|AUTODETECT|” Tim. 4:8) 1 1 -1 9 0 “tw://bible.?id=66.3.12|AUTODETECT|” ). Thus through the Spirit Jesus tells the persecuted saints in Philadelphia that he will give them a new name, that is, the name of God and the name of the new Jerusalem coming down out of heaven 7 1 -1 9 0 “tw://bible.?id=66.3.12|AUTODETECT|” Rev. 3:12) 1 1 -1 9 0 0 ). And last, Jesus says that at his return he will reward everyone according to what he or she has done (22:12).) 1 19 2 8 0 0 ) Greek Words, Phrases, and Constructions in 14:6 13) Verse 6) ���� ������ the presence of the adjective is harder to explain than its absence and therefore is likely to be the original reading. Its omission was caused by its lack of obvious relevance because the preceding reference to an individual angel appears way back at 11:15.��30��) �P�������� & �P��������� the lack of the definite article, which translators supply, shows that not the good news as such but a message of repentance is proclaimed. The aorist infinitive strengthens the concept of proclaiming a message but by itself the verb is intransitive.) Verse 7) ����� like the participle �����, this present participle is the object of the verb to see and therefore should have been in the accusative.) Verse 8) ����� the repetition is for emphasis, while the aorist tense denotes the recent occurrence of its action.) Note the succession of genitives in which the governing genitive ��� �4��� precedes the dependent one.��31��) Verse 13) A ������������ those who are dying. The present active participle refers to a single act that characterizes all people.) �� ��� Blass and Debrunner suggest the translation exactly or certainly .��32��) 5�� ����������� the 5�� clause with the aorist subjunctive may introduce the idea of conceived result, but the context shows that it has an imperatival meaning. ��33��) ) ) F. God s Wrath) 14:14 20) John takes a cyclical approach to his subject by repeatedly returning to the judgment. The next seven verses are no exception, for the reference to the harvest is a symbol of the coming judgment. This is evident from the sickles and the gathering of the clusters of grapes that are thrown into the great winepress of God s wrath.) 1 1 2 8 0 “tw://bible.?id=29.3.13|AUTODETECT|” The first part of this chapter revealed the lot of the saints, whose spiritual future is secure (vv. 1 4). The second part contains the messages of the three angels that mention the hour of judgment in which God s enemies receive the full strength of his wrath (vv. 9 13), while the saints enter into his rest. The last part of the chapter (vv. 14 20) concerns the harvest of the earth and the reaping of the grapes of God s wrath; that is, positively the ingathering of the saints and negatively the condemnation of the unbelievers.��34�� These harvest pictures symbolize the judgment that is evident in both the Old and New Testaments. Swing the sickle, for the harvest is ripe. Come, trample the grapes, for the winepress is full and the vats overflow so great is their wickedness 7 1 -1 9 0 “tw://bible.?id=29.3.13|AUTODETECT|” Joel 3:13) 1 1 -1 9 0 “tw://bible.?id=23.63.1-23.63.6|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=23.63.1-23.63.6|AUTODETECT|” Isa. 63:1 6) 1 1 -1 9 0 “tw://bible.?id=25.1.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=25.1.15|AUTODETECT|” Lam. 1:15) 1 1 -1 9 0 “tw://bible.?id=40.13.29-40.13.30|AUTODETECT|” ). Similarly in the parable of the weeds Jesus depicts the Judgment Day 7 1 -1 9 0 “tw://bible.?id=40.13.29-40.13.30|AUTODETECT|” Matt. 13:29 30) 1 1 -1 9 0 “tw://bible.?id=40.13.37-40.13.43|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=40.13.37-40.13.43|AUTODETECT|” 37 43) 1 1 -1 9 0 0 ). First the elect are harvested and afterward the wicked: first the wheat and then the weeds.) 1 3 2 8 0 0 The parallelism of verses 14 16 and 17 20 is astonishing: there are two sickles, two individuals wielding sickles, two angels coming out of the temple, two angels calling in a loud voice, two commands to use the sickle, two references to ripe grain and ripe grapes, and two harvests. Also notice that the word sickle occurs exactly seven times in verses 14 20 to illustrate the completeness of God s judgment.) 14. And I saw, and look, a white cloud. And on the cloud was someone sitting like a son of man. On his head he had a golden crown and in his hand a sharp sickle.) a. And I saw, and look, a white cloud.

And on the cloud was someone sitting like a son of man. This is now the third time in chapter 14 that John writes the words and I saw (vv. 1, 6), and each time he introduces a new but related topic. They are the place of the saints, the messages of the angels, and the swinging of the sickle by the Lord and an angel respectively.) 1 1 2 8 0 “tw://bible.?id=27.7.13|AUTODETECT|” The writer initiates this last segment with a reference to the prophecy of ) 7 1 -1 9 0 “tw://bible.?id=27.7.13|AUTODETECT|” Daniel 7:13) 1 1 -1 9 0 “tw://bible.?id=40.24.30|AUTODETECT|” , In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven 7 1 -1 9 0 “tw://bible.?id=40.24.30|AUTODETECT|” Matt. 24:30) 1 1 -1 9 0 “tw://bible.?id=2.19.9|AUTODETECT|” ). John had already alluded to this Old Testament passage when he predicted the return of Jesus coming with the clouds and called him a son of man (1:7 and 13 respectively). Here he begins by referring to the white cloud, which is the only place in Scripture where the phrase a white cloud appears. The color white in this instance is a symbol of holiness and judgment,��35�� and these clouds are the exact opposite of dark foreboding clouds that intend to hide God s glory 7 1 -1 9 0 “tw://bible.?id=2.19.9|AUTODETECT|” Exod. 19:9) 1 1 -1 9 0 “tw://bible.?id=11.8.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.8.12|AUTODETECT|”

1. 7 1 -1 9 0 “tw://bible.?id=11.8.12|AUTODETECT|” Kings 8:12) 1 1 -1 9 0 “tw://bible.?id=40.26.64|AUTODETECT|” ). Here in full view on a single cloud sits a person like a son of man. The Evangelists report Jesus words to Caiaphas, In the Future you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven 7 1 -1 9 0 “tw://bible.?id=40.26.64|AUTODETECT|” Matt. 26:64) 1 1 -1 9 0 “tw://bible.?id=41.14.62|AUTODETECT|” , emphasis added; see also ) 7 1 -1 9 0 “tw://bible.?id=41.14.62|AUTODETECT|” Mark 14:62) 1 1 -1 9 0 “tw://bible.?id=66.1.7|AUTODETECT|” ). The term son of man in John s vocabulary unmistakably refers to the Lord Jesus Christ at his Second Coming 7 1 -1 9 0 “tw://bible.?id=66.1.7|AUTODETECT|” Rev. 1:7) 1 1 -1 9 0 0 , where the identical expression appears).) 1 1 2 8 0 “tw://bible.?id=10.12.30|AUTODETECT|” b. On his head he had a golden crown and in his hand a sharp sickle. In addition to the Danielic title son of man John describes the coming Messiah as royalty. Jesus wears a golden crown on his head to show that he is a victorious conqueror 7 1 -1 9 0 “tw://bible.?id=10.12.30|AUTODETECT|” 2 Sam. 12:30) 1 1 -1 9 0 “tw://bible.?id=13.20.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=13.20.2|AUTODETECT|”
2. 7 1 -1 9 0 “tw://bible.*?id=13.20.2|AUTODETECT|” Chron. 20:2) 1 1 -1 9 0 0 ), He wears the royal crown as a symbol of victory; also the twenty-four elders surrounding God s throne wear golden crowns (4:4). And Jesus holds a sharp sickle in his hand as a symbol of the harvest. The sickle has been sharpened to be a ready tool in the reaper s hand to accomplish without opposition and delay the task of gathering the harvest.) 1 2 2 8 0 0

15. And another angel came out of the temple crying in a loud voice to the one seated on the cloud, Send forth your sickle and reap, for the hour of harvesting has come, for the harvest of the earth is ripe. 16. And the one seated on the cloud cast forth his sickle on the earth and the earth was harvested.) When John writes the term another, he is not implying that the son of man is angelic. In the Apocalypse John nowhere states that Jesus is an angel. In fact, the writer of Hebrews clearly shows that the Son has inherited a name that is far superior to that of angels (1:4). The expression, therefore, should be seen in the sequence of the angels mentioned earlier in verses 6, 8, and 9; this angel is the fourth one, with two more to come.) 1 1 2 8 0 “tw://bible.?id=51.2.9|AUTODETECT|” Some commentators have difficulty with the idea that an angel with a command from God tells the exalted Christ to begin the harvest. Would not Christ in whom all the fullness of the Deity lives 7 1 -1 9 0 “tw://bible.?id=51.2.9|AUTODETECT|” Col. 2:9) 1 1 -1 9 0 “tw://bible.?id=40.24.36|AUTODETECT|” ) be cognizant of everything? Why would an angel have to function as an intermediary between the Father and the Son? Hence, Leon Morris queries why the angel is closer to God than the glorious Christ. ��36�� In the discourse on the last things, Jesus told his disciples that apart from the Father no one, neither the Son nor the angels, knows the day or the hour of the end 7 1 -1 9 0 “tw://bible.?id=40.24.36|AUTODETECT|” Matt. 24:36) 1 1 -1 9 0 “tw://bible.?id=41.13.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.13.32|AUTODETECT|” Mark 13:32) 1 1 -1 9 0 “tw://bible.?id=44.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.1.7|AUTODETECT|” Acts 1:7) 1 1 -1 9 0 0 ). Indeed, what Jesus taught while he was on earth, John now teaches in a symbolic apocalyptic manner.��37�� From the Father to the Son the angel communicates a message that the time for the harvest has come.) 1 1 2 8 0 “tw://bible.?id=24.51.33|AUTODETECT|” The angel comes forth out of the temple, from the very presence of God. From the throne room (7:15), the angel is sent forth to shout in a loud voice so that everyone far and near can hear him tell the son of man to harvest the ripe grain. This is the symbolic wheat harvest that is harvested at the right time when the stalks and the kernels are dry. Without delay the grain is threshed. Here the time for harvesting refers figuratively to the Judgment Day 7 1 -1 9 0 “tw://bible.?id=24.51.33|AUTODETECT|” Jer. 51:33) 1 1 -1 9 0 “tw://bible.?id=29.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=29.3.13|AUTODETECT|” Joel 3:13) 1 1 -1 9 0 “tw://bible.?id=40.13.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.13.30|AUTODETECT|” Matt. 13:30) 1 1 -1 9 0 “tw://bible.?id=40.13.40-40.13.42|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.13.40-40.13.42|AUTODETECT|” 40 42) 1 1 -1 9 0 “tw://bible.?id=41.4.29|AUTODETECT|” ).��38�� It is the time of gathering the believers into the kingdom, for the sickle goes forth to reap God s people 7 1 -1 9 0 “tw://bible.?id=41.4.29|AUTODETECT|” Mark 4:29) 1 1 -1 9 0 “tw://bible.?id=43.4.35-43.4.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.4.35-43.4.38|AUTODETECT|” John 4:35 38) 1 1 -1 9 0 “tw://bible.?id=40.13.39|AUTODETECT|” ). The son of man has been given the authority to put the sickle to work, though he uses his angels to assist him 7 1 -1 9 0 “tw://bible.?id=40.13.39|AUTODETECT|” Matt. 13:39) 1 1 -1 9 0 “tw://bible.?id=40.24.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.24.31|AUTODETECT|” 24:31) 1 1 -1 9 0 0 ).) 1 8 2 8 0 0
16. And another angel came forth out of the heavenly temple, and he had a sharp sickle.) At first sight, this verse seems repetitious and superfluous. But on further reflection we notice an intricate design of the Apocalypse with respect to the last two angels of the six mentioned in this chapter.) " The fifth angel, who comes from the temple (v. 17), parallels the fourth angel, who comes from the same place (v. 15).) " The fourth angel communicates to the son of man that the time of the harvest has come to put in the sickle (v. 15). The sixth angel (v. 18) instructs the fifth angel (v. 17) to take the sharp sickle and harvest the ripe grapes.) " The son of man harvests God s elect, while the fifth angel harvests all those who throughout their lives opposed God, his Word, and his kingdom.) " The expression firstfruits (v. 4) refers to the harvest of God s elect; separate from them is the harvest of reaping the grapes (the depraved) destined for the great winepress of God s wrath (v. 19).) The second sickle is used not for the harvesting of grain (God s people) but for the grapes of wrath (God s enemies). It is interesting that the Septuagint text of Joel 4:13 features the plural sickles, implying the sequence of two harvests.��39�� This Old Testament passage is the background of John s design. This is obvious in Greek, for the writer of Revelation uses two different verbs for gathering grain (therizein, v. 15) and garnering grapes (trygan, v. 18).

More, here threshing is a single act and is not followed by winnowing. Gathering the grapes, however, is followed by treading them out in the winepress (v. 20). Here is the difference between gathering God s people for his glory and reaping his enemies for wrath.) 18. And another angel came forth from the altar. He had power over fire, and he called in a loud voice to the one who had the sharp sickle, saying, Send forth your sharp sickle and gather the clusters of the grapevine of the earth, because its grapes are ripe. ) 1 1 2 8 0 “tw://bible.?id=42.12.49|AUTODETECT|” This is the sixth angel mentioned in succession. But note that this angel comes forth from the altar, which is the altar of incense and prayer already discussed in preceding passages (8:2 3, 5; 9:13; 11:1; see also 16:7). Here at the altar the prayers of the saints rise up to God (6:9 10), who answers their petitions by sending forth an angel to announce the judgment. Another angel with a sickle is told to reap the grapes of God s wrath. Here is the fulfillment of Jesus word on judgment, I have come to bring fire on the earth, and how I wish it were already kindled 7 1 -1 9 0 “tw://bible.?id=42.12.49|AUTODETECT|” Luke 12:49) 1 1 -1 9 0 “tw://bible.?id=53.1.7|AUTODETECT|” ). Here fire figuratively depicts the coming judgment 7 1 -1 9 0 “tw://bible.?id=53.1.7|AUTODETECT|” 2 Thess. 1:7) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 The rabbis taught that each angel received a specific task; that is, no angel could have a double assignment. For instance, one angel brought the message that Sarah would bear a son; another angel came to save Lot from impending doom; and a third angel was given the task of destroying Sodom and Gomorrah.��40�� Does the sixth angel then have two tasks? No, he has been given power over fire, portraying judgment; and he exercises this authority by commanding the fifth angel: Send forth your sharp sickle and gather the clusters of the grapevine of the earth, because its grapes are ripe. The command is uttered in a loud voice so that everyone in heaven and on earth is able to hear the message of judgment that begins as soon as the fifth angel puts in the sickle. The judgment is the outcome of unbelievers continued and persistent rejection of God and his revelation and is God s answer to the numerous prayers directed to him by a multitude of suffering saints on earth and by the souls under the altar.��41��) The sharpness of the sickle indicates that the work of gathering the grapes will be accomplished in record time. These grapes, however, are not reaped for human consumption and enjoyment.

The harvested clusters of grapes are destined for the great winepress of God s wrath.) 19. And the angel thrust his sickle on the earth and gathered the grapes of the earth, and he cast them into the great winepress of God s wrath.) The parallel with verse 16, where Jesus flings forth his sickle on the earth and harvests the earth, is evident. Here the fifth angel casts his sickle to the earth and reaps the earth. The one gathers the sheaves and the other the clusters of grapes. The Greek text literally reads, And the angel & gathered the vine of the earth. The word vine represents the totality of the grapes produced.) 1 1 2 8 0 “tw://bible.?id=23.63.2|AUTODETECT|” John appears to have in mind ) 7 1 -1 9 0 “tw://bible.?id=23.63.2|AUTODETECT|” Isaiah 63:2) 1 1 -1 9 0 “tw://bible.?id=25.1.15|AUTODETECT|” , where the word winepress is placed within the context of God trampling the grapes of wrath 7 1 -1 9 0 “tw://bible.?id=25.1.15|AUTODETECT|” Lam. 1:15) 1 1 -1 9 0 “tw://bible.?id=29.3.13|AUTODETECT|” ). The grapes are the nations, that is, God s adversaries 7 1 -1 9 0 “tw://bible.?id=29.3.13|AUTODETECT|” Joel 3:13) 1 1 -1 9 0 0 ). He stands alone trampling them under foot at a time which Isaiah calls the day of vengeance (63:4). It is the day of judgment when God metes out just punishment on the nations and grants redemption to his people. He tramples the nations in his wrath and poured their blood on the ground (63:6). The enemies of God and the Lamb are unable to hide themselves from their wrath. For the great day of their wrath has come, and who is able to stand? (6:17; see also 19:15).) 1 2 2 8 0 0 20. And the winepress was trodden outside the city, and the blood came out of the winepress up to the bridles of the horses for a distance of sixteen hundred stadia.) a. And the winepress was trodden outside the city. In August and September the harvested grapes were laid out in the sun for some time to increase the sugar content. Then they were thrown into the winepress, which was either square or round in shape with a depth of one or two feet. The press sloped to one side so that the juice flowed through an opening into a smaller vat. The grapes were crushed by trampling them underfoot, which was done by several people.) 1 1 2 8 0 “tw://bible.?id=1.49.11|AUTODETECT|” In a picture of judgment, Isaiah wrote that the Messiah, trampling the grapes in the winepress alone, trod them in his wrath as their blood stained his garments (63:3).��42�� And even though John writes the verb was trodden in the passive voice, on the basis of the Old Testament we know that the agent is Jesus Christ. Similarly, Jacob on his death-bed blesses his sons and singles out Judah as the recipient of a messianic prophecy. He speaks of the Messiah washing his garments in wine, his robes in the blood of grapes 7 1 -1 9 0 “tw://bible.?id=1.49.11|AUTODETECT|” Gen. 49:11) 1 1 -1 9 0 “tw://bible.?id=5.32.14|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=5.32.14|AUTODETECT|” Deut. 32:14) 1 1 -1 9 0 0 ). The red-colored grape juice resembles blood.) 1 1 2 8 0 “tw://bible.?id=40.27.31|AUTODETECT|” The shedding of blood might not take place within the walls of the city 7 1 -1 9 0 “tw://bible.?id=40.27.31|AUTODETECT|” Matt. 27:31) 1 1 -1 9 0 “tw://bible.?id=41.15.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.15.20|AUTODETECT|” Mark 15:20) 1 1 -1 9 0 “tw://bible.?id=42.23.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.32|AUTODETECT|” Luke 23:32) 1 1 -1 9 0 “tw://bible.?id=43.19.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.17|AUTODETECT|” John 19:17) 1 1 -1 9 0 “tw://bible.?id=44.7.58|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.58|AUTODETECT|” Acts 7:58) 1 1 -1 9 0 “tw://bible.?id=58.13.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.13.12|AUTODETECT|” Heb. 13:12) 1 1 -1 9 0 0 ). Some scholars identify the place with Jerusalem, for the holiness of this city might not be violated. But in the Apocalypse the concept holy city refers to the saints abode, which is separated from the dwelling place of unbelievers (11:2, 8; 20:9; 21:27; 22:14 15). The city is the presence of the Lord where the saints dwell in safety and security untouched by the wrath of God and the Lamb. Outside the city means outside the new Jerusalem. ��43��) 1 1 2 8 0 0 b. And the blood came out of the winepress up to the bridles of the horses for a distance of sixteen hundred stadia. This is the first time the word blood appears in the present context. It enlivens the intensity of the conflict between Christ and the anti-Christian forces that face judgment and dreadful punishment. John obviously paints a picture by using the symbolic images of grape juice from a winepress representing blood, and horses with bridles portraying warfare. He writes a similar account of this warfare in 19:11 21.

There he mentions the horseman who treads the winepress of the fury of the wrath of God Almighty, whose robe is dipped in blood and whose name is the Word of God, King of kings, and Lord of lords. This rider on a white horse is a judge who judges righteously and a general who engages his enemies in warfare.) 1 1 2 8 0 “tw://bible.?id=4.14.33|AUTODETECT|” The enemy faces complete annihilation to the degree where the level of blood and gore rises as high as the horses bridles. The length of this river of blood Isaiah 1600 stadia, that is, about 180 miles or 300 kilometers. Some commentators refer this measure to the land of Israel from north to south. Others understand the figure to mean the square of forty. Forty is the traditional number that symbolizes punishment (forty years in the desert [) 7 1 -1 9 0 “tw://bible.?id=4.14.33|AUTODETECT|” Num. 14:33) 1 1 -1 9 0 “tw://bible.?id=5.25.3|AUTODETECT|” ]; forty lashes for an evildoer [) 7 1 -1 9 0 “tw://bible.?id=5.25.3|AUTODETECT|” Deut. 25:3) 1 1 -1 9 0 0 ]).��44�� Still others take the number 1600 symbolically and interpret it as the square of four multiplied by the square of ten; the number four represents the earth and the number ten stands for fullness in the decimal systems.) 1 6 2 8 0 0 A few observations. First, in this part of the chapter filled with symbolism it is difficult to maintain that the number 1600 should be taken literally.��45�� Are the adversaries of the Messiah all in one locale, namely, in the land of Israel?) Next, the number forty signifies a round number that in Scripture specifies the span of a generation, the marriageable age of Isaac and Esau, the length of David s and Solomon s reigns, an interval of fasting, and the period between Jesus resurrection and ascension. To limit this number, therefore, to a time of punishment seems too restrictive.) Last, the kingdom of the Antichrist is worldwide in scope and not limited to any particular part of the globe. The picture John draws is one of a global conflict that envelops all the nations of the world and leads to their ultimate destruction. God s judgment is universal.��46��) ) Greek Words, Phrases, and Constructions in 14:14 20) Verse 14) 1 1 2 8 0 “tw://bible.?id=42.6.48|AUTODETECT|” John breaks the rules of Greek grammar in verse 14, for the first occurrence of the noun ������ should have been in the accusative as object of the verb to see, and the noun �1�� should have been in the dative because of the adjective E����� 7 1 -1 9 0 “tw://bible.?id=42.6.48|AUTODETECT|” Luke 6:48) 1 1 -1 9 0 0 ). John is consistent, for the phrase E����� �1x� ������� occurs also in 1:13.) 1 8 2 8 0 0 ��� this nominative present participle should have been in the accusative to modify the preceding noun �1��. It is considered to be a nominative of apposition, which construction appears also elsewhere in Revelation (see 10:2; 19:12).) Verse 15) ��v ������� the conjunction preceding the aorist active imperative reap! denotes purpose. It adds a sense of urgency and finality.) Verse 18) ��� ��� the genitive is appositional to the words ��� ������ (the vine): the vine, namely, the earth.��47��) Verse 19) �x� ����� the definite article with adjective in the masculine accusative singular modifies the feminine accusative singular �t� ����� (winepress). This noun in classical and Septuagintal Greek is feminine but in some instances functions as a masculine. Although the grammatical construction is a solecism, the distance between the noun and the adjective leaves the distinct impression that John wanted to emphasize the enormity of the object. Also, for emphasis the adjective stands last in the sentence.��48��) Verse 20) 1 1 2 8 0 “tw://bible.?id=43.11.18|AUTODETECT|” �� the preposition in this context denotes distance away from a certain place 7 1 -1 9 0 “tw://bible.?id=43.11.18|AUTODETECT|” John 11:18) 1 1 -1 9 0 0 ). It may be translated for a distance of. ) 1 9 2 8 0 0 ) ) ) ) 1 John F. Walvoord, The Revelation of Jesus Christ (Chicago: Moody, 1966), p. 214; Robert L. Thomas, Revelation 8 22: An Exegetical Commentary (Chicago: Moody, 1995), p. 191; Robert W. Wall, Revelation, NIBCNT (Peabody, Mass.: Hendrickson, 1991), p. 179.) 2 Robert H. Mounce, The Book of Revelation, rev. ed., NICNT (Grand Rapids: Eerdmans, 1998), pp. 264 65; Martin Kiddle, The Revelation of St. John (reprint, London: Hodder and Stoughton, 1943), pp. 262 63; John P.

M. Sweet, Revelation, WPC (Philadelphia: Westminster, 1979), p. 221.) 3 Refer to Herman Hoeksema, Behold, He Cometh! An Exposition of the Book of Revelation (Grand Rapids: Reformed Free Publishing Association, 1969), p. 483; G. B. Caird, A Commentary on the Revelation of St. John the Divine (London: Black, 1966), p. 178; Alan F.

Johnson, Revelation, in The Expositor s Bible Commentary, ed. Frank E. Gaebelein (Grand Rapids: Zondervan, 1981), 12:538.) 4 William Hendriksen, More Than Conquerors (reprint, Grand Rapids: Baker, 1982), p. 110; Gregory K. Beale, The Book of Revelation: A Commentary on the Greek Text, NIGTC (Grand Rapids: Eerdmans, 1998), pp. 734 35.) 5 Isbon T. Beckwith, The Apocalypse of John (1919; reprint, Grand Rapids: Baker, 1979), p. 648.) 1 1 2 8 0 “tw://bible.?id=19.33.3|AUTODETECT|” 6 ) 7 1 -1 9 0 “tw://bible.?id=19.33.3|AUTODETECT|” Ps. 33:3) 1 1 -1 9 0 “tw://bible.?id=19.40.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.40.3|AUTODETECT|” 40:3) 1 1 -1 9 0 “tw://bible.?id=19.96.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.96.1|AUTODETECT|” 96:1) 1 1 -1 9 0 “tw://bible.?id=19.98.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.98.1|AUTODETECT|” 98:1) 1 1 -1 9 0 “tw://bible.?id=19.144.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.144.9|AUTODETECT|” 144:9) 1 1 -1 9 0 “tw://bible.?id=19.149.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.149.1|AUTODETECT|” 149:1) 1 1 -1 9 0 “tw://bible.?id=23.42.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.42.10|AUTODETECT|” Isa. 42:10) 1 1 -1 9 0 “tw://bible.?id=66.5.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.5.9|AUTODETECT|” Rev. 5:9) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 7 James L. Resseguie, Revelation Unsealed: A Narrative Critical Approach to John s Apocalypse, BIS 32 (Leiden: Brill, 1998), p. 66; compare J�rgen Roloff, The Revelation of John, trans. J. E. Alsup (Minneapolis: Fortress, 1993), p. 170.) 1 1 2 8 0 “tw://bible.?id=66.3.10|AUTODETECT|” 8 ) 7 1 -1 9 0 “tw://bible.?id=66.3.10|AUTODETECT|” Rev. 3:10) 1 1 -1 9 0 “tw://bible.?id=66.6.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.6.10|AUTODETECT|” 6:10) 1 1 -1 9 0 “tw://bible.?id=66.8.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.8.13|AUTODETECT|” 8:13) 1 1 -1 9 0 “tw://bible.?id=66.11.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.11.10|AUTODETECT|” 11:10) 1 1 -1 9 0 “tw://bible.?id=66.13.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.13.8|AUTODETECT|” 13:8) 1 1 -1 9 0 “tw://bible.?id=66.13.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.13.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=66.13.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.13.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=66.14.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.14.6|AUTODETECT|” 14:6) 1 1 -1 9 0 “tw://bible.?id=66.17.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.17.2|AUTODETECT|” 17:2) 1 1 -1 9 0 “tw://bible.?id=66.17.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.17.8|AUTODETECT|” 8) 1 1 -1 9 0 0 . Consult David E. Aune, Revelation 6 16, WBC 52B (Nashville: Nelson, 1998), p. 810.) 1 1 2 8 0 0 9 Refer to Elisabeth Sch�ssler Fiorenza, The Book of Revelation: Justice and Judgment (Philadelphia: Fortress, 1985), p. 871. She finds a clearly marked composition and structure in 14:1 5, namely, vision (v. 1), audition (vv. 2 3), and explanation (vv. 4 5).) 1 1 2 8 0 “tw://bible.?id=66.14.4|AUTODETECT|” 10 Among others see Adela Yarbro Collins, The Apocalypse [Revelation], NJBC p. 1010; and her Apocalypse, New Testament Message 22 (Wilmington: Glazier, 1979), pp. 99 100. Consult also D. C. Olson, Those Who Have Not Defiled Themselves with Women : ) 7 1 -1 9 0 “tw://bible.?id=66.14.4|AUTODETECT|” Revelation 14:4) 1 1 -1 9 0 0 and the Book of Enoch, CBQ 59 (1997): 492 510.) 1 9 2 8 0 0 11 Richard Bauckham, The Climax of Prophecy (Edinburgh: Clark, 1993), p. 231 Caird, Revelation, p. 179; G. R. Beasley-Murray, The Book of Revelation, NCB (London: Oliphants, 1974), p. 223.) 12 Refer to J. I. Packer, NIDNTT, 1:448 49. Consult also J.

Ramsey Michaels, Interpreting the Book of Revelation (Grand Rapids: Baker, 1992), pp. 137 38; Gerhard A. Krodel, Revelation, ACNT (Minneapolis: Augsburg, 1989), pp. 262 64.) 13 Beale, Revelation, p. 744 (his italics); Bauer (p. 81) writes that the emphasis is less on chronological sequence than on quality. ) NLT New Living Translation) KJV King James Version (Authorized Version)) NKJV New King James Version) 14 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2d ed. (Stuttgart: Deutsche Bibelgesellschaft, 1994), p. 677.) 15 R. C. H. Lenski, The Interpretation of St.

John s Revelation (Columbus: Wartburg, 1943), p. 427.) 16 See Richard A. Young, Intermediate New Testament Greek: A Linguistic and Exegetical Approach (Nashville: Broadman, 1994), p. 143; S. Greijdanus, De Openbaring des Heeren aan Johannes, KNT (Amsterdam: Van Bottenburg, 1925), p. 295.) 1 1 2 8 0 “tw://bible.*?id=66.14.6-66.14.13|AUTODETECT|”

17 R. H. Charles, A Critical and Exegetical Commentary on the Revelation of St. John, ICC (Edinburgh: Clark, 1920), 2:3, 13; David A. de Silva, A Sociorhetorical Interpretation of ) 7 1 -1 9 0 “tw://bible.*?id=66.14.6-66.14.13|AUTODETECT|”

Revelation 14:6 13) 1 1 -1 9 0 0

A Call to Act Justly toward the Just and Judging God, BBR 9 (1999): 65 117, especially 88 89.) 1 1 2 8 0 “tw://bible.?id=13.16.8-13.16.36|AUTODETECT|” 18 Consult W. Altink, ) 7 1 -1 9 0 “tw://bible.?id=13.16.8-13.16.36|AUTODETECT|” 1 Chronicles 16:8 36) 1 1 -1 9 0 “tw://bible.?id=66.14.6-66.14.7|AUTODETECT|” as Literary Source for ) 7 1 -1 9 0 “tw://bible.?id=66.14.6-66.14.7|AUTODETECT|” Revelation 14:6 7) 1 1 -1 9 0 “tw://bible.?id=13.16.8-13.16.36|AUTODETECT|” , AUSS 22 (1984): 187 96; also his Theological Motives for the Use of ) 7 1 -1 9 0 “tw://bible.?id=13.16.8-13.16.36|AUTODETECT|” 1 Chronicles 16:8 36) 1 1 -1 9 0 “tw://bible.?id=66.14.6-66.14.7|AUTODETECT|” as Background for ) 7 1 -1 9 0 “tw://bible.?id=66.14.6-66.14.7|AUTODETECT|” Revelation 14:6 7) 1 1 -1 9 0 “tw://bible.?id=27.4.17|AUTODETECT|” , AUSS 24 (1986): 211 21. Beale refers to the LXX text of ) 7 1 -1 9 0 “tw://bible.?id=27.4.17|AUTODETECT|” Dan. 4:17) 1 1 -1 9 0 “tw://bible.?id=27.4.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.4.30|AUTODETECT|”

30. 1 1 -1 9 0 “tw://bible.?id=27.4.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.4.34|AUTODETECT|”
31. 1 1 -1 9 0 “tw://bible.?id=27.4.37|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.4.37|AUTODETECT|”
32. 1 1 -1 9 0 0 for the source of John s vocabulary (Revelation, pp. 751 52).) 1 12 2 8 0 0 19 Mounce, Revelation, p. 271; see also Hoeksema, Behold He Cometh! pp. 496 97; Homer Hailey, Revelation: An Introduction and Commentary (Grand Rapids: Baker, 1979), p. 308; Philip Edgcumbe Hughes, The Book of the Revelation: A Commentary (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1990), p. 161; Greijdanus, Openbaring, p. 296; Lenski, Revelation, p. 432; Luther Poellot, Revelation: The Last Book in the Bible (St. Louis: Concordia, 1962), pp. 187 88.) 20 Worshiping the beast is paralleled by worshiping his image (see 13:4, 8, 12, 15; 16:2; 19:20; 20:4).) 21 E.g., NJB, JB, KJV, RSV, NRSV, NEB, REB.) 22 Aune, Revelation 6 16, p. 833.) 23 Henry Barclay Swete, Commentary on Revelation (1911; reprint, Grand Rapids: Kregel, 1977), p. 185.) 24 Consult Jan Fekkes, Isaiah and Prophetic Traditions in the Book of Revelation: Visionary Antecedents and Their Development, JSNTSup 93 (Sheffield: JSOT, 1994), pp. 206 8; Robert A. Peterson, Hell on Trial: The Case for Eternal Punishment (Phillipsburg, N.J.: Presbyterian and Reformed, 1995), pp. 196 97.) 25 The text of 4 Ezra (=2 Esdras) 7:36 reads, The place of torment will appear, and over against it the place of rest; the furnace of hell will be displayed, and on the opposite side the paradise of joy (REB). See also 1 Enoch 48.9.) NASB New American Standard Bible) NJB New Jerusalem Bible) NRSV New Revised Standard Version) NIV New International Version) 26 Aune (Revelation 6 16, p. 837) calls the phrase kai tn pistin Isou (and faithfulness to Jesus) a gloss, but there is no evidence in Greek manuscripts to validate this suggestion.) 1 1 2 8 0 “tw://bible.?id=66.10.4|AUTODETECT|” 27 See, e.g., ) 7 1 -1 9 0 “tw://bible.?id=66.10.4|AUTODETECT|” Rev. 10:4) 1 1 -1 9 0 “tw://bible.?id=66.10.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.10.8|AUTODETECT|”
33. 1 1 -1 9 0 “tw://bible.?id=66.11.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.11.12|AUTODETECT|” 11:12) 1 1 -1 9 0 “tw://bible.?id=66.12.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.12.10|AUTODETECT|” 12:10) 1 1 -1 9 0 “tw://bible.?id=66.16.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.16.1|AUTODETECT|” 16:1) 1 1 -1 9 0 “tw://bible.?id=66.18.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.18.4|AUTODETECT|” 18:4) 1 1 -1 9 0 “tw://bible.?id=66.21.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.21.3|AUTODETECT|” 21:3) 1 1 -1 9 0 0 .) 1 10 2 8 0 0 28 Compare Lenski, Revelation, p. 441.) 29 At least two translations construe the words from now on or their equivalent with the last half of the verse. Henceforth, says the Spirit, they may rest from their labours (NEB) and Blessed indeed, the Spirit says: now they can rest for ever after their work (NJB). This word order may have been influenced by the Vulgate, which makes the construction part of the Spirit s utterance. The flow of the sentence, however, puts the words from now on at the end of the first full sentence.) 30 Metzger, Textual Commentary, p. 678.) 31 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), �168.2.) 32 Blass and Debrunner, Greek Grammar, �12.3.) 33 Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 452.) 34 Bauckham, Climax of Prophecy, p. 296. See also his Theology of the Book of Revelation, New Testament Theology (Cambridge: Cambridge University Press, 1993), pp. 96 98.) 35 Hendriksen, More Than Conquerors, p. 155.) 36 Leon Morris, Revelation, rev. ed., TNTC (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1987), p. 178; Beale (Revelation, p. 772) surmises that the angel may have authority over the Son of man, who is therefore subordinate to the angel, which he qualifies as a functional subordination.

However, it is better to acknowledge with George Eldon Ladd (Commentary on the Revelation of John [Grand Rapids: Eerdmans, 1972], p. 199) that the relationship between Christ and his angels is a mystery we cannot solve. ) 37 Louis A. Vos, The Synoptic Traditions in the Apocalypse (Kampen: Kok, 1965), p. 150.) 1 1 2 8 0 “tw://bible.?id=38.5.1|AUTODETECT|” 38 In translation, the Hebrew text of ) 7 1 -1 9 0 “tw://bible.?id=38.5.1|AUTODETECT|” Zech. 5:1) 1 1 -1 9 0 0 reads, I looked again and there before me was a flying scroll. But the Septuagint text probably used by John, as is evident in the next verse differs, And I saw, and look, a flying sickle. The Hebrew words for scroll (mglh) and sickle (mgl) look similar.) 1 10 2 8 0 0 39 Beale, Revelation, p. 775; Aune, Revelation 6 16, pp. 799 800. Bauckham (Climax of Prophecy, p. 290) points out that Joel uses the Hebrew word qcyr for harvesting grain and then writes about harvesting grapes. Incidentally, the Hebrew word for reaping grapes is bcyr.) 40 SB, 3:815. Compare also Aune, Revelation 6 16, p. 846.) 41 Refer to Roloff, Revelation, p. 178.) 42 See Barry L. Bandstra, Wine Press; Winevat, ISBE, 4:1072; Arnold C. Schultz, Wine and Strong Drink, ZPEB, 5:936 38.) 43 Krodel, Revelation, p. 276; Poellot, Revelation, p. 197.

By contrast, Kiddle (Revelation, p. 294) and Caird (Revelation, pp. 193 94) assert that the city is Babylon the Great, but this interpretation appears improbable due to exegetical difficulties. Others (Mounce, Thomas, Wall, Walvoord) suggest earthly Jerusalem, which is hard to maintain in light of the distance of sixteen hundred stadia mentioned at the end of this verse.) 44 Beasley-Murray, Revelation, p. 230.) 45 SB, 3:817; 1 Enoch 100.3; 4 Ezra (=2 Esdras) 15:35. Thomas (Revelation 8 22, p. 224) states his preference for a literal interpretation, but he admits this is a preference unsupported by strong argumentation. ) 46 See the commentaries of Roloff (p. 178), Hendriksen (p. 156), Lenski (p. 452), Poellot (p. 19), Charles (2:26), Johnson (p. 544), and Mounce (p. 281).) 47 Consult Hanna, Grammatical Aid, p. 452.) 48 Friedrich D�sterdieck (Critical and Exegetical Handbook to the Revelation of John [New York and London: Funk and Wagnalls, 1886], p. 402) suggests that John is indicating masculine strength following the feminine weakness. But the gender of a noun has nothing to do with its strength and weakness.)