Revelation 14:1 And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads.
Textual evidence favors (cf. p. 10) the reading
“the Lamb.” The definite article, if it is accepted, doubtless refers to the Lamb mentioned in
ch. 5:6 (see comment there). For the use of the article to refer back to previously introduced prophetic items see on
Dan. 7:13; cf. on
Rev. 1:13.
See on
Ps. 48:2.
Rev. 14:1-5 is closely connected with
ch. 13:11-18. The 144,000 are here shown with the Lamb on Mt. Zion to indicate their triumph over the beast and his image. Earlier John had seen them passing through the severest trial; he had seen them boycotted and condemned as worthy of death. But in their darkest hour they were delivered and are now with the Lamb, eternally secure from the conflicts of earth.
Hundred forty and four thousand.
For the identity of this group see on
ch. 7:4.
Textual evidence attests (cf. p. 10) the reading
“his name and the name of his Father.” In
ch. 7:3 the 144,000 are said to be sealed
“in their foreheads.” There is, therefore, a close connection between the seal and the divine name. Evidently in vision the seal that John saw contained the name of the Father and the Son. Ancient seals contained the name of the authenticating agent. For examples of inscriptions on these seals see on
ch. 7:2. Applied to the 144,000, the names represent
(1) ownership—the 144,000 belong to God;
(2) character—the 144,000 reflect the image of Jesus fully.
Compare on
ch. 13:17, where the mark of the beast and the name of the beast are closely connected.
Compare the mark of the beast on the forehead (see on
ch. 13:16).
Revelation 14:2 And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps:
Or,
“I heard a sound.” Some think that the harpers and singers here are not the 144,000, but the angels, the message of whose song only the 144,000 are able to understand. However, in
ch. 15:2, 3 the 144,000 are clearly represented as having harps and as singing, so that others believe the 144,000 are referred to in
ch. 14:2 also.
Or,
“sound of many waters” (see on
ch. 1:15).
Voice of a great thunder.
Literally, “sound as of harpers.” The sound that John heard was like that of harpers. Perhaps he did not see actual instruments being played, hence his cautious identification. For a discussion of ancient harps see Vol. III, pp. 34-36.
Revelation 14:3 And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth.
Literally,
“sing.” The narrative is told in the dramatic present tense (cf. on
ch. 13:11).
The throne has earlier been introduced (
ch. 4:2).
The experience is of such a personal nature that only those who pass through it can appreciate its significance. To them the song is a treasured and comprehensive summation of the experiences through which they have passed in the closing stages of the conflict between good and evil.
Revelation 14:4 These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb.
Gr.
molunō,
“to defile,” “to stain,” “to soil” such things as the conscience (
1 Cor. 8:7) or clothing (
Rev. 3:4). Here doubtless the reference is, figuratively, to the defilement of illicit relationships (see below on
“virgins”). The tense of the Greek verb may be significant. It refers the action to a specific point, or period, of time, here doubtless to the time when the coalition of religious elements, symbolized by
“women” (see below on
“women”) will bring every pressure to bear upon the saints to renounce their fealty to God and His commandments and to join their organization (see on
chs. 16:14; 17:2, 6). Any yielding would be an act of defilement. Now standing victoriously upon Mt. Zion, the saints are commended for their fidelity.
A woman is often used in Scripture to represent a church, a pure woman the true church and an immoral woman the apostate church (see on
ch. 12:1). In
ch. 17:1-5 (see comment there) the Church of Rome and various apostate churches who follow in her footsteps are symbolized by an impure woman and her daughters. It is to these churches that the prophet here doubtless refers (see above on
“defiled”).
Gr.
parthenoi, a term used of both men and women, here of men. This is clear both from the Greek and from the figure of
“virgins” not being defiled with
“women.” Because the whole passage is metaphorical, literal virginity, whether of men or of women, is not the point under consideration. If it were, this passage would contradict other scriptures that commend marriage and the marriage relation (see on
1 Cor. 7:1-5). The saints are here called virgins because they have either kept themselves aloof from Babylon or no longer have dealings with her (see on
Rev. 18:4). They have refused any connection with Babylon and her daughters at the time when these have become the agents of Satan in his final effort to eradicate the saints (see on
ch. 13:15). They were not defiled by association with this union of religious elements rallied by Satan, though they may formerly have belonged to one of the various bodies now amalgamated.
This seems to point to some special privilege the 144,000 will have, the details concerning which are not revealed and hence are a matter of conjecture.
Gr.
aparchē,
“first fruits,” related to the verb
aparchomai,
“to make a beginning [in sacrifice],” “to offer first fruits.” The ancient Israelites offered first fruits to the Lord, both as personal (
Deut. 26:1-11) and as national (
Lev. 23:10, 17) offerings. The offering of the first fruits was an acknowledgement of the goodness of God in giving the harvest. The national offering also had typical significance (see on
1 Cor. 15:20).
Applied to the 144,000, the term “first-fruits” may be understood in two ways.
1. As being the first installment, or pledge, of the great harvest. The 144,000 are those who are victors in the great conflict with the beast and his image (see on
ch. 14:1). From this struggle they are delivered and are now safe before the throne of God.
“These, having been translated from the earth, from among the living, are counted as ‘the firstfruits unto God and to the Lamb’” (GC 649).
2. As meaning simply
“gift,” or
“offering.” In the LXX
aparchē is most frequently the translation of the Heb.
terumah,
“a contribution,” “an offering.” In
Ex. 25:2, 3 terumah is used for the contribution of the children of Israel for the building of the sanctuary.
Frequently
terumah describes the
“heave offering” (see
Num. 5:9, where the LXX has
aparchē). Ancient inscriptions show that
aparchē was commonly used for a
“gift” to a goddess, without any reference to time. Where
aparchē is the translation of
terumah there is also no reference to time.
The 144,000 may thus be considered as “firstfruits” either in the sense of being a part of a larger harvest or in the sense of being a gift, or offering, to God.
Revelation 14:5 And in their mouth was found no guile: for they are without fault before the throne of God.
The form of the Greek verb suggests that a certain point of time is under consideration. At that point of time investigation proves the 144,000 to be faultless. This does not mean that they had never erred, but that by the grace of God they had overcome all defects of character.
Gr. dolos, “deceit,” “subtlety,” “fraud,” “guile.” Textual evidence attests (cf. p. 10) the reading pseudos, “falsehood,” “lie.” The gospel of Jesus Christ changes sinful, erring man into one who has no pretense, no make-believe, no deceit, no sin.
Gr.
amōmos,
“faultless,” “blameless” (see on
Eph. 1:4; cf. COL 69; TM 506).
Textual evidence attests (cf. p. 10) the omission of this phrase.
Revelation 14:6 And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,
A new scene begins. Chronologically the events represented in this vision precede those represented by the vision of
vs. 1-5.
Gr.
allos, another of the same kind. Important textual evidence may be cited (cf. p. 10) for the omission of this word. Many angels have already been mentioned (
chs. 1:1, 20; 5:2; 7:1; etc.), so that the designation
“another” is not necessary.
This is a symbolic vision. The angel represents God’s saints engaged in the task of proclaiming the everlasting gospel, especially the features mentioned in this verse, at a time when the
“judgment is come” (
v. 7). It is, of course, also true that literal angels assist men in the task of proclaiming the gospel, but this is not the predominant idea here.
The angel of
ch. 8:13 was also seen flying through the midst of heaven. The area of flight indicates the worldwide nature of the angel’s work and message. The work grows and develops until it is brought to the sight and hearing of all mankind.
Gr.
aiōnios (see on
Matt. 25:41). The Scriptures elsewhere speak of the
“glorious” gospel (
2 Cor. 4:4; 1 Tim. 1:11), but only here is the word
“everlasting” used in connection with the gospel of the grace of God. There is but one gospel to save men. It will continue as long as there are men to be saved. There never will be another gospel.
Gr.
euaggelizō,
“to proclaim good tidings,” a verb form related to
euaggelion (see above). Compare the use of
euaggelizō in
Rom. 1:15; 10:15.
As indicated by the following phrases, a worldwide proclamation of the gospel is here envisioned.
The universality of the message is emphasized by this and the following phrases.
Revelation 14:7 Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
The message of both the first angel and the third angel are given with a
“loud voice” (
v. 9). The loud voice indicates that the message will be proclaimed so that all may hear. It also emphasizes the importance of the message.
Gr.
phobeō,
“to fear,” “to reverence.” Phobeō is used here not in the sense of being afraid of God, but in the sense of coming to Him with reverence and awe. It conveys the thought of absolute loyalty to God, of full surrender to His will (cf. on
Deut. 4:10).
The message to fear God is especially timely in the period represented by the preaching of this angel, for men are worshiping gods of materialism and pleasure and many others of their own and devising.
Or,
“time,” not a literal hour. Compare this use of
“hour” in
John 4:21, 23; 5:25, 28; Rev. 14:15. Conceived of in this way, it is possible to understand the phrase
“hour of his judgment” as referring to the general time when the judgment will take place and not as necessarily referring to the precise moment when the judgment begins. Thus it is possible to say that the first angel’s message was proclaimed in the years preceding 1844 even though the actual work of judgment had not yet begun (see below on
“judgment”).
Gr.
krisis,
“the act of judging,” contrasted with
krima,
“the sentence of judgment” (see on
ch. 17:1). Seventh-day Adventist expositors understand the judgment here mentioned as that which began in 1844, represented in type by the cleansing of the earthly sanctuary (see on
Dan. 8:14). That the reference here is not to the executive judgment at the coming of Christ when all receive their rewards, is seen by the fact that the messages of the three angels (
Rev. 14:6-12) precede the second coming of Christ (
v. 14). Furthermore, the message concerning the judgment is accompanied by an appeal and a warning that reveal that the day of salvation has not passed. Men may still turn to God and escape the wrath to come. Historically, the preaching of William Miller and his associates in the period from 1831 to 1844, concerning the close of the 2300 days in 1844, may be regarded as marking the beginning of the message of the first angel (see F. D. Nichol,
The Midnight Cry, p. 284). But that message has had validity ever since and will continue to have until the curtain falls on man’s opportunity for salvation.
Gr.
proskuneō,
“to do homage,” “to worship.” The worship of God is in contrast with the worship of the beast (
ch. 13:8, 12) and that of its image (
v. 15). In the crisis soon to come, the inhabitants of the earth will be called upon to make their choice, as did the three Hebrew worthies in days of old, between the worship of the true God and that of false gods (
Dan. 3). The message of the first angel is designed to prepare men to make the proper choice and to stand firm in the time of crisis.
The Creator of the universe is the true and only object of worship. No man, no angel, is worthy of worship. This is the prerogative of God only. Creatorship is one of the distinguishing features of the true God in contrast with false deities (
Jer. 10:11, 12). The appeal to worship God as Creator has become especially timely in the years following the initial preaching of the first angel’s message because of the rapid spread of the theory of evolution. Furthermore, the call to worship the God of heaven as Creator of all things implies that due heed be given to the sign of God’s creative works—the Sabbath of the Lord (see on
Ex. 20:8-11). If the Sabbath had been kept as God intended, it would have served as a great safeguard against infidelity and evolution (see
Acts 14:15; PP 336). The Sabbath will be a point especially controverted in the closing crisis (see on
Rev. 13:16).
Revelation 14:8 And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.
Gr.
akoloutheō,
“to accompany,” “to follow” (see
Matt. 19:27, 28; Mark 1:18, where the word has the idea of accompanying Jesus personally). It seems to have both meanings in this text. In point of time the second angel follows the first, but it is also true that the first angel continues his ministry when the second angel joins him. In this sense the second angel’s message accompanies that of the first.
Textual evidence attests (cf. p. 10) the inclusion of the word “second.” In some manuscripts the word for “second” stands in place of the phrase “another angel”; in others, as an addition to the phrase; still other manuscripts read “a second angel” instead of “another angel.”
The first and third angels’ messages are proclaimed with a
“loud voice” (
vs. 7, 9). The message concerning the fall of Babylon is later proclaimed with a loud voice (see on
ch. 18:1, 2).
In Babylonian the name
Bab-ilu (Babel, or Babylon) meant
“gate of the gods,” but the Hebrews derogatorily associated it with
balal, a word in their language meaning
“to confuse” (see on
Gen. 11:9). The rulers of Babylon doubtless called their city the
“gate” of the gods in the sense that they chose to think of it as the place where the gods consorted with men, to order the affairs of earth (see on
Judges 9:35; Ruth 4:1; 1 Kings 22:10; Jer. 22:3). The name thus seems to have reflected the claim of the Babylonian kings that they had been commissioned to rule the world by divine mandate (see Vol. II, p. 157; PP 119; see on
Gen. 11:4).
Babylon was founded by Nimrod (see on
Gen. 10:10; 11:1-9). From the very beginning the city was emblematic of disbelief in the true God and defiance of His will (see on
Gen. 11:4-9), and its tower a monument to apostasy, a citadel of rebellion against Him. The prophet Isaiah identifies Lucifer as the invisible king of Babylon (see on
Isa. 14:4, 12-14). In fact, it would appear that Satan designed to make Babylon the center and agency of his master plan to secure control of the human race, even as God purposed to work through Jerusalem (see Vol. IV, pp. 26-30). Thus, throughout OT times, the two cities typified the forces of evil and good at work in the world. The founders of Babylon aspired to set up a government entirely independent of God, and had He not intervened, they would eventually have succeeded in banishing righteousness from the earth (PP 123; cf. on
Dan. 4:17). For this reason God saw fit to destroy the tower and to scatter its builders (see on
Gen. 11:7, 8). A period of temporary success was followed by more than a millennium of decline and subjection to other nations (see Vol. I, pp. 136, 137; Vol. II, p. 92; see on
Isa. 13:1; Dan. 2:37).
When Nebuchadnezzar II rebuilt Babylon it became one of the wonders of the ancient world (see Additional Note on
Dan. 4). His plan to make his kingdom universal and eternal (see on
Dan. 3:1; 4:30) was a success to the extent that, in splendor and power, the new Babylonian Empire surpassed its predecessors (see Vol. II, pp. 92-94; see on
chs. 2:37, 38; 4:30). However, it also became haughty and cruel, (see Ed 176). It conquered God’s people and threatened with defeat His purpose for them as a nation. In a dramatic series of events God humbled Nebuchadnezzar and secured the submission of his will (see Vol. IV, pp. 751, 752). But his successors refused to humble themselves before God (see
Dan. 5:18-22), and eventually the kingdom was weighed in the balances of heaven, found wanting, and its mandate revoked by the decree of the divine Watcher (see on
Dan. 5:26-28). Later Babylon became one of the capitals of the Persian Empire, but it was partly destroyed by Xerxes (cf. Vol. III, pp. 459, 460). Over the centuries the city gradually lost more and more of its importance and eventually, toward the close of the 1st century A.D., virtually ceased to exist (see on
Isa. 13:19; Rev. 18:21).
Ever since the fall of ancient Babylon Satan has sought, through one world power after another, to control the world, and would probably long since have succeeded had it not been for repeated instances of divine intervention (see on
Dan. 2:39-43). Undoubtedly his most nearly successful attempt to subvert the church has been through the papal apostasy of the Middle Ages (see Vol. IV, p. 837; see on
Dan. 7:25). But God intervened to prevent the success of each subsequent threat to the ultimate accomplishment of His purposes (see
Rev. 12:5, 8, 16), and the nations have never been able to
“cleave” together (see on
Dan. 2:43). Evil is inherently divisive. However, near the end of time Satan will be permitted to achieve what appears, briefly, to be success (see on
Rev. 16:13, 14, 16; 17:12-14).
Apparently toward the close of the 1st century A.D. Christians were already referring to the city and empire of Rome by the cryptic title Babylon (see on
1 Peter 5:13). By that time the once magnificent literal city of Babylon lay, almost, if not altogether, in ruins, an uninhabited waste, and thus a graphic illustration of the impending fate of mystical Babylon. The Jews were again in exile under the merciless hand of Rome (see Vol. V, pp. 69-80; Vol. VI, p. 87), even as they had once been exiled by Babylon, and Christians also experienced repeated sporadic persecution at her hand (see Vol. VI, pp. 61, 83, 84, 87). Among Jews and Christians alike, Babylon thus became an appropriate and incriminating term to describe imperial Rome.
During the early Christian centuries the cryptic designation Babylon for the city and empire of Rome appears commonly in both Jewish and Christian literature. For instance, Book V of the Sibylline Oracles, a pseudepigraphical Jewish production dating from about A.D. 125 (see Vol. V, p. 89), gives what purports to be a prophecy of the fate of Rome closely parallel to the description of that of mystical Babylon in the Revelation.
Speaking of Rome as a
“wicked city” that loves
“magic,” indulges in
“adulteries,” and has a
“bloodthirsty heart and a godless mind,” and observing that
“many faithful saints of the Hebrews have perished” because of her, the writer predicts her eventual desolation:
“In widowhood shalt thou sit beside thy banks.... But thou hast said, I am unique, and none shall bring ruin on me. But now God ... shall destroy thee and all of thine” (
vs. 37-74; R. H. Charles,
The Apocrypha and Pseudepigrapha of the Old Testament, vol. 2, p. 400; cf.
Rev. 18:5-8). In 2 Baruch, another pseudepigraphical work of the 1st or 2d century A.D., the name Babylon is used of Rome in the same way as in the Revelation (
ch. 11:1; Charles,
op. cit., p. 486). Similarly, the writer of the Jewish Midrash Rabbah, on
S. of Sol. 1:6, says,
“They called the place Rome Babylon” (Soncino ed., p. 60). Tertullian, who lived at the close of the second century, specifically declares that the term Babylon in the Apocalypse refers to the capital city of imperial Rome (
Against Marcion iii. 13;
Answer to the Jews 9; see also Irenaeus
Against Heresies v. 26. 1). Among the Jews of early Christian times Edom was another cryptic designation for Rome (see Midrash Rabbah, on
S. of Sol. 1:6, p. 60; also Talmud
Makkoth 12a, Soncino ed., p. 80). Babylon, both literal and mystical, has thus long been recognized as the traditional enemy of God’s truth and people. As used in the Revelation the name is symbolic of all apostate religious organizations and their leadership, from antiquity down to the close of time (see on
chs. 17:5; 18:24). A comparison of the many passages of the OT where the sins and fate of literal Babylon are set forth at length, with those in the Revelation descriptive of mystical Babylon, makes evident the appropriateness of the figurative application of the name (see on
Isa. 47:1; Jer. 25:12; 50:1; Rev. 16:12-21;
17; 18; see Additional Note on
Chapter 18). A perusal of these and other passages reveals the importance, also, of a thorough study of the OT with respect to literal Babylon as a background for understanding the import of NT passages relating to mystical Babylon.
Textual evidence may be cited (cf. p. 10) for the omission of the second
“is fallen.” The passage seems to echo
Isa. 21:9, where in the LXX textual evidence is divided between reading
“is fallen” once or twice. The Hebrew repeats the term. Repetition lends emphasis to the message. Babylon is a comprehensive term that John employs to describe all religious bodies and movements that have fallen away from the truth. This fact requires us to view this
“fall” as progressive and cumulative.
This prophecy of the fall of Babylon finds its last-day fulfillment in the departure of Protestantism at large from the purity and simplicity of the gospel (see on
Rev. 14:4). This message was first preached by the advent movement known as Millerism, in the summer of 1844, and was applied to the churches that rejected the first angel’s message concerning the judgment (see on
v. 7). The message will have increasing relevance as the end draws near, and will meet its complete fulfillment with the union of the various religious elements under the leadership of Satan (see on
chs. 13:12-14; 17:12-14). The message of
ch. 18:2-4 announces the complete downfall of Babylon and calls upon God’s people who are scattered throughout the various religious bodies comprising Babylon, to separate from them.
The universal nature of the apostasy is here described. The substitution of human laws for the laws of God and the enforcement of religious decrees by the state will become universal (see on
ch. 13:8; cf. 6T 18, 19, 395; 7T 141).
A figure describing the acceptance of the false teachings and policies of Babylon. Coercion is suggested in the phrase “made all nations drink.” Religious elements will bring pressure to bear upon the state to enforce their decrees.
The figure is probably borrowed from
Jer. 25:15, where Jeremiah is bidden to
“take the wine cup of this fury ..., and cause all the nations ... to drink it.” But wrath is not Babylon’s object in offering the wine to the various nations. She contends that drinking of her wine will bring peace to nations (see on
Rev. 13:12). However, the drinking of it brings down on men the wrath of God.
Some suggest that the word here translated “wrath” (thumos) should be rendered “passion.” The passage could then be translated, “she has caused all nations to drink the wine of her passionate immorality” (cf. RSV). However, elsewhere in the Revelation thumos seems to have the meaning “anger,” “wrath,” and that meaning should probably be adopted here also.
A figure of the illicit connection between the church and the world or between the church and the state. The church should be married to her Lord, but when she seeks the support of the state, she leaves her lawful spouse. By her new connection she commits spiritual fornication. Compare on
Eze. 16:15; James 4:4.
Revelation 14:9 And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand,
The Greek is equivalent to “he who.”
Gr.
proskuneō (see on
v. 7).
That is, the beast described in
ch. 13:1-10 (see comment there). The second beast solicits the worship of men for the first beast (see on
ch. 13:12). It should be noted that this warning will have ultimate force only after the healing of the deadly wound (see on
ch. 13:3), and the formation of the image to the beast (see on
v. 14), when the mark of the beast becomes an issue (see on
v. 16). As preached today, the third angel’s message is a warning concerning issues to come, a warning that will enlighten men as to the issues involved in the developing struggle and enable them to make an intelligent choice.
See on
ch. 13:14. The conjunction
“and” identifies the worshipers of the beast with those of the image. A further conjunction identifies these worshipers with those who receive the mark. The beast and the image are united in their aims and policies and in their demand that men receive the mark of the beast. Hence, one who worships the beast also worships the image and is a bearer of the mark.
Revelation 14:10 The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:
That is, wine, which is the wrath. Men who drink of the wine of the wrath of Babylon’s fornication (
v. 8) will drink of the wine of the wrath of God. The warning is clear and plain. None need misunderstand.
Literally,
“mixed.” The clause reads literally,
“which is mixed unmixed.” The potion is prepared without the usual addition of water. Compare this verse with
Ps. 75:8, where the wine is apparently mixed with spices to increase its intoxicating power.
Gr.
basanizō,
“to torture,” “to torment,” “to distress.” Compare the use of
basanizō in
Matt. 8:6, 29; 14:24 (translated
“tossed”);
2 Peter 2:8. The seven last plagues fall upon the worshipers of the beast and his image (
Rev. 16:2). In addition, these devotees of the beast rise in the second resurrection and receive their punishment (
ch. 20:5, 11-15). It is not clear to which phase of punishment the revelator here refers. Perhaps it is to both. In both there will be torment. The first will end in death when Jesus appears from heaven (see on
ch. 19:19-21), the second in eternal death (see on
ch. 20:14).
The figure is apparently drawn from
Isa. 34:9, 10 (see comment there). Compare
Gen. 19:24, where fire and brimstone are mentioned in connection with the destruction of Sodom and Gomorrah.
Both the plagues and the destruction of the wicked after the millennium will take place upon this earth. However, in the latter case the camp of the saints will be upon the earth. Christ will be with His people, and doubtless many angels will be there.
Revelation 14:11 And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.
Gr.
eis aiōnas aiōnōn, literally,
“unto ages of ages.” This expression may be compared with the phrase
eis ton aiōna, literally,
“unto the age,” generally translated
“for ever” (see
Matt. 21:19; Mark 3:29; Luke 1:55; etc.), or the phrase
eis tous aiōnas, literally,
“unto the ages,” also generally translated
“for ever” (
Luke 1:33; Rom. 1:25; 11:36), or the adjective
aiōnios, literally,
“age-lasting,” generally translated
“eternal,” or
“everlasting” (
Matt. 18:8; 19:16, 29; 25:41, 46; etc.). Like
aiōnios (see on
Matt. 25:41), expressions
eis ton aiōna and
eis tous aiōnas do not necessarily denote endless existence. But, it may be asked, Do not these expressions at times denote perpetuity? If so, should not the compound expression
eis aiōnas aiōnōn,
“unto ages of ages,” be regarded a more emphatic declaration of perpetuity?
This compound expression occurs elsewhere as eis tous aiōnas tōn aiōnōn, literally, “unto the ages of the ages,” and in every case is connected with God or Christ, and so expresses endless existence. However, this meaning is derived, not from the expression itself, but from that with which it is associated. The expression itself means multiplied ages.
The following is a possible explanation of the use of the compound expression here. The subject matter is the torment of the worshipers of the beast in an inferno of fire and brimstone. The age of a man in such an environment would be very brief, so that if the expression
eis ton aiōna,
“unto the age,” had been used, it would be possible to conclude that the punishment would be but momentary. The compound expression shows that the torment would be for a certain period, not unending of course, as is evident from other scriptures that show that the final fate of the wicked will be annihilation (see
Matt. 10:28; Rev. 20:14).
The figure of the smoke ascending forever is doubtless drawn from
Isa. 34:10, where the desolation of Edom is described. That the ancient prophet did not envision unending fires is seen from the fact that following the conflagration, concerning which he says,
“The smoke thereof shall go up for ever,” the country becomes a desolate waste inhabited by wild beasts (
vs. 10-15). The figure denotes complete destruction. See on
Mal. 4:1.
Gr. anapausis, “cessation,” “rest,” “refreshment.” The meaning here is that for the duration of the punishment, which continues until death ensues, there will be no relaxation of the punishment.
That is, daytime, or night-time. The time of day matters not; the torment is continuous.
The classification is repeated (cf.
v. 9), doubtless for emphasis. The third angel utters a most fearful threat. The inhabitants of earth will be without excuse if they do not escape the entanglement here warned against. They should put forth every effort to discover the identity of the beast, his image, and mark, and to become acquainted with his wiles and policies.
Revelation 14:12 Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.
Gr.
hupomonē (see on
Rom. 5:3). Here the translation
“steadfast endurance” would be a more suitable rendering. The context calls attention to the fearful struggle with the beast and his image. Every attempt will be made to force the remnant to join the movement promoted by the second beast, including the threat of boycott and death (
Rev. 13:11-17). At the same time Satan will work with all
“deceivableness of unrighteousness” (
2 Thess. 2:10; cf.
Matt. 24:24), making it appear that the power of God is manifest in the movement. Through all this the faithful remnant steadfastly endure and maintain their integrity. Their steadfastness merits special commendation.
Gr.
hagioi, literally,
“holy ones” (see on
Rom. 1:7).
Keep the commandments of God.
This statement is particularly significant in its context. Led captive by Satan’s delusions, the world will bow to the beast and its image, and carry out its dictates and decrees (see on
ch. 13:8). The saints, on the other hand, refuse to comply with its demands. They keep the commandments of God. The special point controverted will be the fourth of the Ten Commandments. There is general agreement among Christians that the other nine are of universal obligation, but early in the Christian Era men began to set aside the seventh-day Sabbath and to substitute the observance of the first day of the week as the day of worship (see on
Dan. 7:25). Sunday-observing Christians today set forth various reasons as to why they observe the first day of the week instead of the seventh, and as to why they feel free to ignore the original Sabbath. Some say that the Decalogue was abolished along with all OT laws; others that the time element in the fourth commandment is ceremonial but the observance of one day every seven is a moral obligation. In the Roman Church the claim was long made that the church had, by its divine authority, transferred the sacredness of the day. However, in recent decades attempts have been made to invoke the authority of Christ and the apostles. Since all those views are unsupported by Scripture, they are unacceptable to all for whom the Bible and the Bible only is the rule of faith. The crisis will come when symbolic Babylon prevails upon the state to enforce Sunday observance by civil law and seeks to punish all dissenters. This is the issue described in
Rev. 13:12-17 (see comment there, especially on
vs. 12, 16). In this dark hour those who cling to the Bible will refuse to give up the observance of the true Sabbath. Among the identifying features of the faithful ones that might have been mentioned, the prophecy points out two predominant marks: the keeping of the commandments of God and of the faith of Jesus.
Or,
“faith in Jesus.” The Greek may be understood either way, though the latter meaning is generally preferred. For the difference in meaning between the two expressions and for the importance of faith to Christian experience see on
Rom. 3:22. The faith of Jesus and the keeping of the commandments represent two important aspects of Christian living. The commandments of God are a transcript of the character of God. They set forth the divine standard of righteousness that God would have man attain but which in his unregenerate state he cannot attain to.
“The carnal mind ... is not subject to the law of God, neither indeed can be” (
Rom. 8:7). Despite his best attempts, man continually comes short of the glory of God (see on
Rom. 3:23). But Jesus came to enable men to be restored to the divine image. He came to show men what the Father is like, and in this sense amplified the moral law. Through His power men are enabled to keep the divine requirements (see on
Rom. 8:3, 4) and thus reflect the divine image.
The remnant church thus honors the commandments of God, and observes them, not in any legalistic sense but as a revelation of the character of God and of Christ, who dwells in the heart of the true believer (
Gal. 2:20).
Revelation 14:13 And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.
The voice is not identified, but is apparently distinguished from the voice of the third angel (
vs. 9-12).
Not the dead generally are here pronounced blessed, but only those who die
“in the Lord.” These are they who died with their faith fixed in Jesus (cf. on
1 Cor. 15:18; 1 Thess. 4:16).
This doubtless refers to the period of the three angels’ messages, which embraces the period of persecution by the beast and its image, when the boycott is imposed and the death penalty passed (see on
ch. 13:12-17). Those who go to their graves in this period rest, as it were, a little moment until the indignation be overpast. Then they will be privileged to come forth in the special resurrection preceding the general resurrection of the righteous (see on
Dan. 12:2).
Gr.
kopoi,
“wearying toil,” “weariness,” “strenuous effort.” Compare the use of the word in
2 Cor. 6:5; 11:23, 27; 1 Thess. 1:3. Death is a rest from the wearying toil of life.
Gr. erga, “activities,” a general term here contrasted with kopoi (see above).
This expression has been interpreted in two ways:
(1) On the basis that the Greek reads, literally,
“follow with them,” that is, accompany them, some consider that John here refers to the laying down of the burdens of this life and the continuation of activities in the future world. Activity would, of course, cease during the period between death and the resurrection, for that is a time of unconsciousness and inactivity (see on
Ps. 146:4; 2 Cor. 5:1-3). But heaven will be a place of pleasurable activity (see Ed 301-309).
(2) Others interpret the clause “their works do follow them” as referring to the influence a good man leaves behind when he dies.
Revelation 14:14 And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.
Verses 14-20 are a symbolic vision of the coming of Christ. Rules for the interpretation of symbolic visions (see on
Eze. 1:10) must be applied in an exposition of the passage. For the significance of clouds with reference to the coming of Christ see on
Acts 1:9-11; cf.
Matt. 24:30; Luke 21:27; Rev. 1:7. The nature of the three angels’ messages and the fact that immediately following them the coming of Christ is discussed, show that the three messages are God’s final message of warning to the world (cf. on
ch. 18:1-4).
Gr.
stephanos,
“a wreath,” “a crown,” here, of victory (cf. on
ch. 12:3). The golden crown may be contrasted with the
“crown [stephanos] of thorns” (
Matt. 27:29).
Jesus is represented coming as a reaper to gather the harvest (
vs. 15, 16).
Revelation 14:15 And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe.
That is, in addition to the three who delivered the messages of warning before the second advent of Christ (
vs. 6, 8, 9).
Gr.
naos (see on
ch. 3:12). The temple has earlier been introduced into the prophetic picture (see
ch. 11:1, 2, 19). It will be noticed that John frequently alludes to items introduced in earlier visions. The setting remains largely the same. For example, the four
“beasts” introduced in
ch. 4:6 appear repeatedly in subsequent visions (see
chs. 7:11; 14:3; 15:7; 19:4).
Verses 15-20 describe the great harvest at the end of all things. The harvest comprehends two distinctive events. One is described in
vs. 16, 17, and the other in
vs. 18-20. The first refers to the gathering of the righteous, represented here by ripened grain, as shown in the Greek by the word translated
“ripe.” The second refers to the wicked, represented by the clusters of
“fully ripe” grapes.
Gr. xēraino, “to become dry,” “to become withered,” used of the ripening of grain crops.
Revelation 14:16 And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.
Revelation 14:17 And another angel came out of the temple which is in heaven, he also having a sharp sickle.
Revelation 14:18 And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe.
The reason for mentioning that this angel has power over fire is not clear. Perhaps fire is a symbol of vengeance. Compare the phrase
“angel of the waters” (
ch. 16:5).
The figure of the two harvests is borrowed from the ancient Palestinian agricultural year, which consisted of two main harvests, the grain harvest and the vintage (see Vol. II, pp. 109, 110). Here the vintage represents the wicked gathered for destruction.
Revelation 14:19 And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God.
The figure is suitable with reference to the color of the wine, which resembles blood. The figure is probably drawn from
Isa. 63:1-6 (see comment there).
The reference here is, perhaps, particularly to the seven last plagues (
ch. 15:1).
Revelation 14:20 And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs.
The wine press in days of old was trodden by the feet of men (see on
Isa. 63:2, 3).
The picture is probably drawn from OT prophecies describing the destruction of God’s enemies outside Jerusalem (see on
Joel 3:12, 13).
A figure of speech indicating the great and complete slaughter of the wicked hosts. A parallel figure is found in the apocryphal book of Enoch: “And in those days in one place the fathers together with their sons shall be smitten And brothers one with another shall fall in death Till the streams flow with their blood.... And the horse shall walk up to the breast in the blood of sinners, And the chariot shall be submerged to its height” (ch. 100:1-3; R. H. Charles, The Apocrypha and Pseudepigrapha of the Old Testament, vol. 2, p. 271).
Sixteen hundred furlongs would be about 184 mi. (see Vol. V, p. 50). No satisfactory explanation can be found for the particular number (1,600). Jerome thought it to be an allusion to the length of Palestine. This, however, is speculation, and adds little to the understanding of the passage. The main thought is that the enemies of the church of God are to be completely and finally overthrown. Therefore the church can look forward to full and complete deliverance from all her enemies, and to joyful triumph in the kingdom of God.