Revelation 14
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Revelation 14
The Lamb on Mount Sion
1And 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.
Jamieson-Fausset-Brown
CHAPTER 14
Re 14:1-20. The Lamb Seen on Zion with the 144,000. Their Song. The Gospel Proclaimed before the End by One Angel: The Fall of Babylon, by Another: The Doom of the Beast Worshippers, by a Third. The Blessedness of the Dead in the Lord. The Harvest. The Vintage.
In contrast to the beast, false prophet, and apostate Church (Re 13:1-18) and introductory to the announcement of judgments about to descend on them and the world (Re 14:8-11, anticipatory of Re 18:2-6), stand here the redeemed, "the divine kernel of humanity, the positive fruits of the history of the world and the Church" [Auberlen]. The fourteenth through sixteenth chapters describe the preparations for the Messianic judgment. As the fourteenth chapter begins with the 144,000 of Israel (compare Re 7:4-8, no longer exposed to trial as then, but now triumphant), so the fifteenth chapter begins with those who have overcome from among the Gentiles (compare Re 15:1-5 with Re 7:9-17); the two classes of elect forming together the whole company of transfigured saints who shall reign with Christ.
1. a--A, B, C, Coptic, and Origen read, "the."
Lamb ... on ... Sion--having left His position "in the midst of the throne," and now taking His stand on Sion.
his Father's name--A, B, and C read, "His name and His Father's name."
in--Greek, "upon." God's and Christ's name here answers to the seal "upon their foreheads" in Re 7:3. As the 144,000 of Israel are "the first-fruits" (Re 14:4), so "the harvest" (Re 14:15) is the general assembly of Gentile saints to be translated by Christ as His first act in assuming His kingdom, prior to His judgment (Re 16:17-21, the last seven vials) on the Antichristian world, in executing which His saints shall share. As Noah and Lot were taken seasonably out of the judgment, but exposed to the trial to the last moment [De Burgh], so those who shall reign with Christ shall first suffer with Him, being delivered out of the judgments, but not out of the trials. The Jews are meant by "the saints of the Most High": against them Antichrist makes war, changing their times and laws; for true Israelites cannot join in the idolatry of the beast, any more than true Christians. The common affliction will draw closely together, in opposing the beast's worship, the Old Testament and New Testament people of God. Thus the way is paved for Israel's conversion. This last utter scattering of the holy people's power leads them, under the Spirit, to seek Messiah, and to cry at His approach, "Blessed is He that cometh in the name of the Lord."
CHAPTER 14
Re 14:1-20. The Lamb Seen on Zion with the 144,000. Their Song. The Gospel Proclaimed before the End by One Angel: The Fall of Babylon, by Another: The Doom of the Beast Worshippers, by a Third. The Blessedness of the Dead in the Lord. The Harvest. The Vintage.
In contrast to the beast, false prophet, and apostate Church (Re 13:1-18) and introductory to the announcement of judgments about to descend on them and the world (Re 14:8-11, anticipatory of Re 18:2-6), stand here the redeemed, "the divine kernel of humanity, the positive fruits of the history of the world and the Church" [Auberlen]. The fourteenth through sixteenth chapters describe the preparations for the Messianic judgment. As the fourteenth chapter begins with the 144,000 of Israel (compare Re 7:4-8, no longer exposed to trial as then, but now triumphant), so the fifteenth chapter begins with those who have overcome from among the Gentiles (compare Re 15:1-5 with Re 7:9-17); the two classes of elect forming together the whole company of transfigured saints who shall reign with Christ.
1. a--A, B, C, Coptic, and Origen read, "the."
Lamb ... on ... Sion--having left His position "in the midst of the throne," and now taking His stand on Sion.
his Father's name--A, B, and C read, "His name and His Father's name."
in--Greek, "upon." God's and Christ's name here answers to the seal "upon their foreheads" in Re 7:3. As the 144,000 of Israel are "the first-fruits" (Re 14:4), so "the harvest" (Re 14:15) is the general assembly of Gentile saints to be translated by Christ as His first act in assuming His kingdom, prior to His judgment (Re 16:17-21, the last seven vials) on the Antichristian world, in executing which His saints shall share. As Noah and Lot were taken seasonably out of the judgment, but exposed to the trial to the last moment [De Burgh], so those who shall reign with Christ shall first suffer with Him, being delivered out of the judgments, but not out of the trials. The Jews are meant by "the saints of the Most High": against them Antichrist makes war, changing their times and laws; for true Israelites cannot join in the idolatry of the beast, any more than true Christians. The common affliction will draw closely together, in opposing the beast's worship, the Old Testament and New Testament people of God. Thus the way is paved for Israel's conversion. This last utter scattering of the holy people's power leads them, under the Spirit, to seek Messiah, and to cry at His approach, "Blessed is He that cometh in the name of the Lord."
The Pulpit Commentary
And I looked; and I saw, indicating a fresh phase of the vision (cf. Rev_4:1, etc.). Having described (Rev_12:1-17. and 13.) the trinity of enemies with which Christ and his people contend, the vision now passes on to depict the blessedness in store for the faithful Christian, and, on the other hand, the final fate of the dragon and his adherents. We are thus once more led to the final judgment. And just as in the former vision, after the assurance of the salvation of the faithful (Rev_7:1-17.), came the denunciation of woe for the ungodly (Rev 8-11:14), leading once more to a picture of the saved (Rev_11:15-19), so here we have the assured blessedness of the faithful portrayed (Rev_14:1-13), followed by the judgments upon the ungodly (Rev_14:14 - Rev_18:24), and leading on once more to a picture of the saints in glory (Rev_19:1-21.). And, lo, a Lamb stood on the Mount Zion; and behold, the Lamb standing on the Mount Zion, as in the Revised Version. "The Lamb," with the article, referring to "the Lamb" described in Rev_5:1-14., whom the second beast had attempted to personate. He stands on Mount Zion (cf. Heb_12:22, "Mount Zion, the city of the living God, the heavenly Jerusalem"). The appropriateness of the position is seen
(1) in its strength (cf. the position of the beast, rising from the sea, perhaps standing on the sand, Rev_13:1; and cf. Psa_87:1, Psa_87:2, "His foundation is in the holy mountains. The Lord loveth the gates of Zion more than all the dwellings of Jacob").
(2) Because there is the temple of God, in the midst of which is the Lamb, and there is the new Jerusalem (Rev_21:2).
(3) Zion is the new Jerusalem, the opposite extreme to Babylon (Rev_5:8). And with him an hundred forty and four thousand, having his Father's Name written in their foreheads. The reading, τὸ ὄνομα αὐτοῦ καὶ τὸ ὅνομα τοῦ Πατρὸς αὐτοῦ, his Name and his Father's Name, adopted in the Revised Version, is supported by א, A, B, C, with most cursives, versions, and Fathers. Note the similarity to the description in Rev_7:1-17. Here, as there, the hundred and forty-four thousand are those "redeemed from the earth" (Rev_7:3). The number denotes a large and perfect number; a multitude of which the total is complete (see on Rev_7:4). In Rev_7:1-17. the sealing in the forehead is described. This sign marks out the redeemed in contradistinction to those who have received the mark of the beast (Rev_13:16).
And I looked; and I saw, indicating a fresh phase of the vision (cf. Rev_4:1, etc.). Having described (Rev_12:1-17. and 13.) the trinity of enemies with which Christ and his people contend, the vision now passes on to depict the blessedness in store for the faithful Christian, and, on the other hand, the final fate of the dragon and his adherents. We are thus once more led to the final judgment. And just as in the former vision, after the assurance of the salvation of the faithful (Rev_7:1-17.), came the denunciation of woe for the ungodly (Rev 8-11:14), leading once more to a picture of the saved (Rev_11:15-19), so here we have the assured blessedness of the faithful portrayed (Rev_14:1-13), followed by the judgments upon the ungodly (Rev_14:14 - Rev_18:24), and leading on once more to a picture of the saints in glory (Rev_19:1-21.). And, lo, a Lamb stood on the Mount Zion; and behold, the Lamb standing on the Mount Zion, as in the Revised Version. "The Lamb," with the article, referring to "the Lamb" described in Rev_5:1-14., whom the second beast had attempted to personate. He stands on Mount Zion (cf. Heb_12:22, "Mount Zion, the city of the living God, the heavenly Jerusalem"). The appropriateness of the position is seen
(1) in its strength (cf. the position of the beast, rising from the sea, perhaps standing on the sand, Rev_13:1; and cf. Psa_87:1, Psa_87:2, "His foundation is in the holy mountains. The Lord loveth the gates of Zion more than all the dwellings of Jacob").
(2) Because there is the temple of God, in the midst of which is the Lamb, and there is the new Jerusalem (Rev_21:2).
(3) Zion is the new Jerusalem, the opposite extreme to Babylon (Rev_5:8). And with him an hundred forty and four thousand, having his Father's Name written in their foreheads. The reading, τὸ ὄνομα αὐτοῦ καὶ τὸ ὅνομα τοῦ Πατρὸς αὐτοῦ, his Name and his Father's Name, adopted in the Revised Version, is supported by א, A, B, C, with most cursives, versions, and Fathers. Note the similarity to the description in Rev_7:1-17. Here, as there, the hundred and forty-four thousand are those "redeemed from the earth" (Rev_7:3). The number denotes a large and perfect number; a multitude of which the total is complete (see on Rev_7:4). In Rev_7:1-17. the sealing in the forehead is described. This sign marks out the redeemed in contradistinction to those who have received the mark of the beast (Rev_13:16).
2And 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:
Jamieson-Fausset-Brown
2. from--Greek, "out of."
voice of many waters--as is the voice of Himself, such also is the voice of His people.
I heard the voice of harpers--A, B, C, and Origen read, "the voice which I heard (was) as of harpers."
2. from--Greek, "out of."
voice of many waters--as is the voice of Himself, such also is the voice of His people.
I heard the voice of harpers--A, B, C, and Origen read, "the voice which I heard (was) as of harpers."
The Pulpit Commentary
And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder. Evidently the song of the heavenly inhabitants, as described also in Rev_7:9-11, where we are told they "cried with a loud voice." The greatness of the voice is evidence of the vastness of the number. "Heaven," from which the sounds come, includes the "Mount Zion" of Rev_7:1, on which the Lamb and his followers stand. And I heard the voice of harpers harping with their harps. The Revised Version is better, and the voice which I heard [was] as [the voice] of harpers harping with their harps. This reading is supported by א, A, B, C, and other good authorities. As the voice; that is, in regard to its pleasantness; reminding the hearer of the temple worship. (On the word "harp," see on Rev_5:8.)
And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder. Evidently the song of the heavenly inhabitants, as described also in Rev_7:9-11, where we are told they "cried with a loud voice." The greatness of the voice is evidence of the vastness of the number. "Heaven," from which the sounds come, includes the "Mount Zion" of Rev_7:1, on which the Lamb and his followers stand. And I heard the voice of harpers harping with their harps. The Revised Version is better, and the voice which I heard [was] as [the voice] of harpers harping with their harps. This reading is supported by א, A, B, C, and other good authorities. As the voice; that is, in regard to its pleasantness; reminding the hearer of the temple worship. (On the word "harp," see on Rev_5:8.)
3And 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.
Jamieson-Fausset-Brown
3. sung--Greek, "sing."
as it were--So A, C, and Vulgate read. It is "as it were" a new song; for it is, in truth, as old as God's eternal purpose. But B, Syriac, Coptic, Origen, and Andreas omit these words.
new song--(Re 5:9, 10). The song is that of victory after conflict with the dragon, beast, and false prophet: never sung before, for such a conflict had never been fought before; therefore new: till now the kingdom of Christ on earth had been usurped; they sing the new song in anticipation of His blood-bought kingdom with His saints.
four beasts--rather, as Greek, "four living creatures." The harpers and singers evidently include the 144,000: so the parallel proves (Re 15:2, 3), where the same act is attributed to the general company of the saints, the harvest (Re 14:15) from all nations. Not as Alford, "the harpers and song are in heaven, but the 144,000 are on earth."
redeemed--literally, "purchased." Not even the angels can learn that song, for they know not experimentally what it is to have "come out of the great tribulation, and washed their robes white in the blood of the Lamb" (Re 7:14).
3. sung--Greek, "sing."
as it were--So A, C, and Vulgate read. It is "as it were" a new song; for it is, in truth, as old as God's eternal purpose. But B, Syriac, Coptic, Origen, and Andreas omit these words.
new song--(Re 5:9, 10). The song is that of victory after conflict with the dragon, beast, and false prophet: never sung before, for such a conflict had never been fought before; therefore new: till now the kingdom of Christ on earth had been usurped; they sing the new song in anticipation of His blood-bought kingdom with His saints.
four beasts--rather, as Greek, "four living creatures." The harpers and singers evidently include the 144,000: so the parallel proves (Re 15:2, 3), where the same act is attributed to the general company of the saints, the harvest (Re 14:15) from all nations. Not as Alford, "the harpers and song are in heaven, but the 144,000 are on earth."
redeemed--literally, "purchased." Not even the angels can learn that song, for they know not experimentally what it is to have "come out of the great tribulation, and washed their robes white in the blood of the Lamb" (Re 7:14).
The Pulpit Commentary
And they sung as it were a new song before the throne, and before the four beasts, and the elders. They sing; that is to say, the heavenly inhabitants. The four living beings; viz. those of Rev_4:9, where see an explanation of the positions occupied, and of the nature and signification of the "living beings and the elders." The "new song," which can only be understood by the hundred and forty-four thousand, is (as explained by Rev_4:4) a song of victory won by those who have been tried in the world and subjected to temptations. And no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth; even they that had been purchased out of the earth (Revised Version). These only can know the song for the reason given above. The joys of heaven and the song of victory are not for those who have succumbed to the world.
And they sung as it were a new song before the throne, and before the four beasts, and the elders. They sing; that is to say, the heavenly inhabitants. The four living beings; viz. those of Rev_4:9, where see an explanation of the positions occupied, and of the nature and signification of the "living beings and the elders." The "new song," which can only be understood by the hundred and forty-four thousand, is (as explained by Rev_4:4) a song of victory won by those who have been tried in the world and subjected to temptations. And no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth; even they that had been purchased out of the earth (Revised Version). These only can know the song for the reason given above. The joys of heaven and the song of victory are not for those who have succumbed to the world.
4These 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.
Jamieson-Fausset-Brown
4. virgins--spiritually (Mt 25:1); in contrast to the apostate Church, Babylon (Re 14:8), spiritually "a harlot" (Re 17:1-5; Is 1:21; contrast 2Co 11:2; Ep 5:25-27). Their not being defiled with women means they were not led astray from Christian faithfulness by the tempters who jointly constitute the spiritual "harlot."
follow the Lamb whithersoever he goeth--in glory, being especially near His person; the fitting reward of their following Him so fully on earth.
redeemed--"purchased."
being the--rather, "as a first-fruit." Not merely a "first-fruit" in the sense in which all believers are so, but Israel's 144,000 elect are the first-fruit, the Jewish and Gentile elect Church is the harvest; in a further sense, the whole of the transfigured and translated Church which reigns with Christ at His coming, is the first-fruit, and the consequent general ingathering of Israel and the nations, ending in the last judgment, is the full and final harvest.
4. virgins--spiritually (Mt 25:1); in contrast to the apostate Church, Babylon (Re 14:8), spiritually "a harlot" (Re 17:1-5; Is 1:21; contrast 2Co 11:2; Ep 5:25-27). Their not being defiled with women means they were not led astray from Christian faithfulness by the tempters who jointly constitute the spiritual "harlot."
follow the Lamb whithersoever he goeth--in glory, being especially near His person; the fitting reward of their following Him so fully on earth.
redeemed--"purchased."
being the--rather, "as a first-fruit." Not merely a "first-fruit" in the sense in which all believers are so, but Israel's 144,000 elect are the first-fruit, the Jewish and Gentile elect Church is the harvest; in a further sense, the whole of the transfigured and translated Church which reigns with Christ at His coming, is the first-fruit, and the consequent general ingathering of Israel and the nations, ending in the last judgment, is the full and final harvest.
The Pulpit Commentary
These are they which were not defiled with women; for they are virgins. There is little doubt that these words are intended in a spiritual sense. In the Old Testament the employment of the figure of adultery and fornication to denote spiritual unfaithfulness is common (cf. 2Ch_21:11; Jer_3:9, etc.). St. John elsewhere in the Apocalypse makes use of the same symbolism (cf. Rev_2:20," That woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols;" also Rev_17:5, Rev_17:6). Similarly, also, St. John pictures the faithful Church as the bride adorned for her Husband the Lamb (Rev_19:7, Rev_19:8). So also St. Paul (2Co_11:2), "I espoused you as a chaste virgin to one Husband, Christ." Παρθένοι, "virgins," is a word equally applicable to men or women. This verse, therefore, seems to describe those who are free from spiritual impurity and unfaithfulness; those who have not worshipped the beast and his image. Alford, however, thinks the words should be understood literally. These are they which follow the Lamb whithersoever he goeth. These words describe the great source of the bliss of the redeemed, viz. that they are continually in the presence of Christ. This is their reward for following him on earth; but the words must not be taken as referring to the earthly course of the saints (as Bengel, De Wette, Hengstenberg, and others). These were redeemed from among men, being the firstfruits unto God and to the Lamb; these were purchased from among men, the firstfruits unto God and unto the Lamb. Some have erroneously concluded that a reference is made to a portion of the redeemed to whom special honour is conceded; or to some who attain to glory before the rest. The firstfruits were the best of their kind (Num_18:12), selected from the rest, and consecrated to the service of God. So the redeemed are the best of their kind; they who have proved themselves faithful to God, who voluntarily separated themselves from the world, and consecrated themselves to the service of God while in the world, and who are thus afterwards separated by him and consecrated to his service forever.
These are they which were not defiled with women; for they are virgins. There is little doubt that these words are intended in a spiritual sense. In the Old Testament the employment of the figure of adultery and fornication to denote spiritual unfaithfulness is common (cf. 2Ch_21:11; Jer_3:9, etc.). St. John elsewhere in the Apocalypse makes use of the same symbolism (cf. Rev_2:20," That woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols;" also Rev_17:5, Rev_17:6). Similarly, also, St. John pictures the faithful Church as the bride adorned for her Husband the Lamb (Rev_19:7, Rev_19:8). So also St. Paul (2Co_11:2), "I espoused you as a chaste virgin to one Husband, Christ." Παρθένοι, "virgins," is a word equally applicable to men or women. This verse, therefore, seems to describe those who are free from spiritual impurity and unfaithfulness; those who have not worshipped the beast and his image. Alford, however, thinks the words should be understood literally. These are they which follow the Lamb whithersoever he goeth. These words describe the great source of the bliss of the redeemed, viz. that they are continually in the presence of Christ. This is their reward for following him on earth; but the words must not be taken as referring to the earthly course of the saints (as Bengel, De Wette, Hengstenberg, and others). These were redeemed from among men, being the firstfruits unto God and to the Lamb; these were purchased from among men, the firstfruits unto God and unto the Lamb. Some have erroneously concluded that a reference is made to a portion of the redeemed to whom special honour is conceded; or to some who attain to glory before the rest. The firstfruits were the best of their kind (Num_18:12), selected from the rest, and consecrated to the service of God. So the redeemed are the best of their kind; they who have proved themselves faithful to God, who voluntarily separated themselves from the world, and consecrated themselves to the service of God while in the world, and who are thus afterwards separated by him and consecrated to his service forever.
5And in their mouth was found no guile: for they are without fault before the throne of God.
Jamieson-Fausset-Brown
5. guile--So Andreas in one copy. But A, B, C, Origen, and Andreas in other copies read, "falsehood." Compare with English Version reading Psa 32:2; Is 53:9; Joh 1:47.
for--So B, Syriac, Coptic, Origen, and Andreas read. But A and C omit.
without fault--Greek, "blameless": in respect to the sincerity of their fidelity to Him. Not absolutely, and in themselves blameless; but regarded as such on the ground of His righteousness in whom alone they trusted, and whom they faithfully served by His Spirit in them. The allusion seems to be to Psa 15:1, 2. Compare Re 14:1, "stood on Mount Sion."
before the throne of God--A, B, C, Syriac, Coptic, Origen, and Andreas omit these words. The oldest Vulgate manuscript supports them.
5. guile--So Andreas in one copy. But A, B, C, Origen, and Andreas in other copies read, "falsehood." Compare with English Version reading Psa 32:2; Is 53:9; Joh 1:47.
for--So B, Syriac, Coptic, Origen, and Andreas read. But A and C omit.
without fault--Greek, "blameless": in respect to the sincerity of their fidelity to Him. Not absolutely, and in themselves blameless; but regarded as such on the ground of His righteousness in whom alone they trusted, and whom they faithfully served by His Spirit in them. The allusion seems to be to Psa 15:1, 2. Compare Re 14:1, "stood on Mount Sion."
before the throne of God--A, B, C, Syriac, Coptic, Origen, and Andreas omit these words. The oldest Vulgate manuscript supports them.
The Pulpit Commentary
And in their mouth was found no guile; no lie (Revised Version). They had not suffered themselves by self deceit (the second beast) to be beguiled into worship of the first beast—the world. Alford very appropriately refers to Psa_15:1, Psa_15:2, "Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart." For they are without fault before the throne of God; they are without blemish. The following phrase is omitted by nearly every authority. The word ἀμώμος, "without blemish," reminds us of the "Lamb without blemish" (cf. 1Pe_1:19; Heb_9:14). Thus again they receive appropriate reward. While on earth they kept themselves undefiled; now they are, like the Lamb, free from blemish (see on Psa_15:4).
And in their mouth was found no guile; no lie (Revised Version). They had not suffered themselves by self deceit (the second beast) to be beguiled into worship of the first beast—the world. Alford very appropriately refers to Psa_15:1, Psa_15:2, "Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart." For they are without fault before the throne of God; they are without blemish. The following phrase is omitted by nearly every authority. The word ἀμώμος, "without blemish," reminds us of the "Lamb without blemish" (cf. 1Pe_1:19; Heb_9:14). Thus again they receive appropriate reward. While on earth they kept themselves undefiled; now they are, like the Lamb, free from blemish (see on Psa_15:4).
The Everlasting Gospel Preached
6And 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,
Jamieson-Fausset-Brown
6. Here begins the portion relating to the Gentile world, as the former portion related to Israel. Before the end the Gospel is to be preached for a WITNESS unto all nations: not that all nations shall be converted, but all nations shall have had the opportunity given them of deciding whether they will be for, or against, Christ. Those thus preached to are "they that dwell (so A, Coptic, and Syriac read. But B, C, Origen, Vulgate, Cyprian, 312, read, 'SIT,' compare Mt 4:16; Lu 1:79, having their settled home) on the earth," being of earth earthy: this last season of grace is given them, if yet they may repent, before "judgment" (Re 14:7) descends: if not, they will be left without excuse, as the world which resisted the preaching of Noah in the the hundred twenty years "while the long-suffering of God waited." "So also the prophets gave the people a last opportunity of repentance before the Babylonian destruction of Jerusalem, and our Lord and His apostles before the Roman destruction of the holy city" [Auberlen]. The Greek for "unto" (epi, in A and C) means literally, "upon," or "over," or "in respect to" (Mr 9:12; He 7:13). So also "TO every nation" (Greek, "epi," in A, B, C, Vulgate, Syriac, Origen, Andreas, Cyprian, and Primasius). This, perhaps, implies that the Gospel, though diffused over the globe, shall not come savingly unto any save the elect. The world is not to be evangelized till Christ shall come: meanwhile, God's purpose is "to take out of the Gentiles a people for His name," to be witnesses of the effectual working of His Spirit during the counter-working of "the mystery of iniquity."
everlasting gospel--the Gospel which announces the glad tidings of the everlasting kingdom of Christ, about to ensue immediately after the "judgment" on Antichrist, announced as imminent in Re 14:7. As the former angel "flying through the midst of heaven" (Re 8:13) announced "woe," so this angel "flying in the midst of heaven" announced joy. The three angels making this last proclamation of the Gospel, the fall of Babylon (Re 14:8), the harlot, and the judgment on the beast worshippers (Re 14:9-11), the voice from heaven respecting the blessed dead (Re 14:13), the vision of the Son of man on the cloud (Re 14:11), the harvest (Re 14:15), and the vintage (Re 14:18), form the compendious summary, amplified in detail in the rest of the book.
6. Here begins the portion relating to the Gentile world, as the former portion related to Israel. Before the end the Gospel is to be preached for a WITNESS unto all nations: not that all nations shall be converted, but all nations shall have had the opportunity given them of deciding whether they will be for, or against, Christ. Those thus preached to are "they that dwell (so A, Coptic, and Syriac read. But B, C, Origen, Vulgate, Cyprian, 312, read, 'SIT,' compare Mt 4:16; Lu 1:79, having their settled home) on the earth," being of earth earthy: this last season of grace is given them, if yet they may repent, before "judgment" (Re 14:7) descends: if not, they will be left without excuse, as the world which resisted the preaching of Noah in the the hundred twenty years "while the long-suffering of God waited." "So also the prophets gave the people a last opportunity of repentance before the Babylonian destruction of Jerusalem, and our Lord and His apostles before the Roman destruction of the holy city" [Auberlen]. The Greek for "unto" (epi, in A and C) means literally, "upon," or "over," or "in respect to" (Mr 9:12; He 7:13). So also "TO every nation" (Greek, "epi," in A, B, C, Vulgate, Syriac, Origen, Andreas, Cyprian, and Primasius). This, perhaps, implies that the Gospel, though diffused over the globe, shall not come savingly unto any save the elect. The world is not to be evangelized till Christ shall come: meanwhile, God's purpose is "to take out of the Gentiles a people for His name," to be witnesses of the effectual working of His Spirit during the counter-working of "the mystery of iniquity."
everlasting gospel--the Gospel which announces the glad tidings of the everlasting kingdom of Christ, about to ensue immediately after the "judgment" on Antichrist, announced as imminent in Re 14:7. As the former angel "flying through the midst of heaven" (Re 8:13) announced "woe," so this angel "flying in the midst of heaven" announced joy. The three angels making this last proclamation of the Gospel, the fall of Babylon (Re 14:8), the harlot, and the judgment on the beast worshippers (Re 14:9-11), the voice from heaven respecting the blessed dead (Re 14:13), the vision of the Son of man on the cloud (Re 14:11), the harvest (Re 14:15), and the vintage (Re 14:18), form the compendious summary, amplified in detail in the rest of the book.
The Pulpit Commentary
And I saw another angel fly in the midst of heaven. "Another" is omitted in some manuscripts, but should probably be inserted. "In mid heaven," as in Rev_8:13, etc. Having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people; having an eternal gospel … every nation and tribe and tongue and people. Probably (though not certainly) "the gospel" in the ordinary sense, which is the signification of the expression throughout the New Testament, though the word is not found elsewhere in St. John's writings. The idea of this and the following verses is to portray the certainty of coming judgment. As a preliminary to this, the gospel is proclaimed to the whole world, in accordance with our Lord's words in Mat_24:14. The gospel is eternal in its unalterable nature (cf. Gal_1:9), and in contrast to the power of the beast, which is set for destruction (cf. Rev_13:7). The fourfold enumeration shows the universal nature of the proclamation of the gospel (cf. Rev_5:9, etc.) in reference to the world.
And I saw another angel fly in the midst of heaven. "Another" is omitted in some manuscripts, but should probably be inserted. "In mid heaven," as in Rev_8:13, etc. Having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people; having an eternal gospel … every nation and tribe and tongue and people. Probably (though not certainly) "the gospel" in the ordinary sense, which is the signification of the expression throughout the New Testament, though the word is not found elsewhere in St. John's writings. The idea of this and the following verses is to portray the certainty of coming judgment. As a preliminary to this, the gospel is proclaimed to the whole world, in accordance with our Lord's words in Mat_24:14. The gospel is eternal in its unalterable nature (cf. Gal_1:9), and in contrast to the power of the beast, which is set for destruction (cf. Rev_13:7). The fourfold enumeration shows the universal nature of the proclamation of the gospel (cf. Rev_5:9, etc.) in reference to the world.
7Saying 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.
Jamieson-Fausset-Brown
7. Fear God--the forerunner to embracing the love of God manifested in the Gospel. Repentance accompanies faith.
give glory to him--and not to the beast (compare Re 13:4; Jr 13:16).
the hour of his judgment--"The hour" implies the definite time. "Judgment," not the general judgment, but that up on Babylon, the beast, and his worshippers (Re 14:8-12).
worship him that made heaven--not Antichrist (compare Ac 14:15).
sea ... fountains--distinguished also in Re 8:8, 10.
7. Fear God--the forerunner to embracing the love of God manifested in the Gospel. Repentance accompanies faith.
give glory to him--and not to the beast (compare Re 13:4; Jr 13:16).
the hour of his judgment--"The hour" implies the definite time. "Judgment," not the general judgment, but that up on Babylon, the beast, and his worshippers (Re 14:8-12).
worship him that made heaven--not Antichrist (compare Ac 14:15).
sea ... fountains--distinguished also in Re 8:8, 10.
The Pulpit Commentary
Saying with a loud voice. Λέγων, "saying," in nominative, though agreeing with the accusative ἄγγελον," angel." The "great voice" is characteristic of all the heavenly utterances (Rev_14:2; Rev_11:12, Rev_11:15, etc.). Fear God, and give glory to him. Thus the angel proclaims the gospel in opposition to the second beast, who bids those that dwell on the earth to make an image to the first beast (cf. Rev_13:14). Compare the effect of the coming judgment, described in Rev_11:13. For the hour of his judgment is come. This is the reason given for the fear mentioned. That it has effect is seen by Rev_11:13. Is come; that is to say, is at hand. And worship him that made heaven, and earth, and the sea, and the fountains of waters. As remarked above, the angel thus directly opposes the invitation of the second beast to pay homage to the first beast. Again we have the fourfold enumeration of objects of creation, denoting the universal nature of the assertion (cf. on Rev_11:6).
Saying with a loud voice. Λέγων, "saying," in nominative, though agreeing with the accusative ἄγγελον," angel." The "great voice" is characteristic of all the heavenly utterances (Rev_14:2; Rev_11:12, Rev_11:15, etc.). Fear God, and give glory to him. Thus the angel proclaims the gospel in opposition to the second beast, who bids those that dwell on the earth to make an image to the first beast (cf. Rev_13:14). Compare the effect of the coming judgment, described in Rev_11:13. For the hour of his judgment is come. This is the reason given for the fear mentioned. That it has effect is seen by Rev_11:13. Is come; that is to say, is at hand. And worship him that made heaven, and earth, and the sea, and the fountains of waters. As remarked above, the angel thus directly opposes the invitation of the second beast to pay homage to the first beast. Again we have the fourfold enumeration of objects of creation, denoting the universal nature of the assertion (cf. on Rev_11:6).
Babylon Is Fallen
8And 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.
Jamieson-Fausset-Brown
8. another--So Vulgate. But A, B, Syriac, and Andreas add, "a second"; "another, a second angel."
Babylon--here first mentioned; identical with the harlot, the apostate Church; distinct from the beast, and judged separately.
is fallen--anticipation of Re 18:2. A, Vulgate, Syriac, and Andreas support the second "is fallen." But B, C, and Coptic omit it.
that great city--A, B, C, Vulgate, Syriac, and Coptic omit "city." Then translate, "Babylon the great." The ulterior and exhaustive fulfilment of Is 21:9.
because--So Andreas. But A, C, Vulgate, and Syriac read, "which." B and Coptic omit it. Even reading "which," we must understand it as giving the reason of her fall.
all nations--A, B and C read, "all the nations."
the wine of the wrath of her fornication--the wine of the wrath of God, the consequence of her fornication. As she made the nations drunk with the wine of her fornication, so she herself shall be made drunk with the wine of God's wrath.
8. another--So Vulgate. But A, B, Syriac, and Andreas add, "a second"; "another, a second angel."
Babylon--here first mentioned; identical with the harlot, the apostate Church; distinct from the beast, and judged separately.
is fallen--anticipation of Re 18:2. A, Vulgate, Syriac, and Andreas support the second "is fallen." But B, C, and Coptic omit it.
that great city--A, B, C, Vulgate, Syriac, and Coptic omit "city." Then translate, "Babylon the great." The ulterior and exhaustive fulfilment of Is 21:9.
because--So Andreas. But A, C, Vulgate, and Syriac read, "which." B and Coptic omit it. Even reading "which," we must understand it as giving the reason of her fall.
all nations--A, B and C read, "all the nations."
the wine of the wrath of her fornication--the wine of the wrath of God, the consequence of her fornication. As she made the nations drunk with the wine of her fornication, so she herself shall be made drunk with the wine of God's wrath.
The Pulpit Commentary
And there followed another angel, saying; and another, a second angel, followed. That is, of course, the second of the three who here make their appearance in close connection. Each new scene is unfolded by its own special messenger. Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication; fallen, fallen is Babylon the great, which made, etc. The second "is fallen" is omitted in א, C, etc., but is inserted in A, P, some cursives, versions, and Fathers. Omit "city." Babylon is the type of the world power. Like so much of the Apocalypse, the image is supplied by the Book of Daniel. There the kingdom is spoken of as great (Dan_4:30; cf. also Isa_14:1-32.). In its oppression of the Jewish nation, Babylon is a type of the world power which persecutes the Church of God. At the time when St. John wrote, this power was preeminently possessed and wielded by Rome, and that empire may thus be intended as the immediate antitype of Babylon. But the description is also applicable to the persecuting power of the world in all ages, and its denial of and opposition to God. Babylon is representative of the world, as Jerusalem is of the true Church of God. Alford observes, "Two things are mingled:
(1) the wine of her fornication, of which all nations have drunk (Rev_17:2); and
(2) the wine of the wrath of God, which he shall give her to drink. The latter is the retribution for the former; the former turns into the latter; they are treated as one and the same." The description seems taken from Jer_51:7, Jer_51:8, "Babylon hath been a golden cup in the Lord's hand, that made all the earth drunken: the nations have drunken of her wine; therefore the nations are mad. Babylon is suddenly fallen and destroyed." Again is the figure of fornication used to depict idolatry and general unfaithfulness towards God (see on Jer_51:4).
And there followed another angel, saying; and another, a second angel, followed. That is, of course, the second of the three who here make their appearance in close connection. Each new scene is unfolded by its own special messenger. Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication; fallen, fallen is Babylon the great, which made, etc. The second "is fallen" is omitted in א, C, etc., but is inserted in A, P, some cursives, versions, and Fathers. Omit "city." Babylon is the type of the world power. Like so much of the Apocalypse, the image is supplied by the Book of Daniel. There the kingdom is spoken of as great (Dan_4:30; cf. also Isa_14:1-32.). In its oppression of the Jewish nation, Babylon is a type of the world power which persecutes the Church of God. At the time when St. John wrote, this power was preeminently possessed and wielded by Rome, and that empire may thus be intended as the immediate antitype of Babylon. But the description is also applicable to the persecuting power of the world in all ages, and its denial of and opposition to God. Babylon is representative of the world, as Jerusalem is of the true Church of God. Alford observes, "Two things are mingled:
(1) the wine of her fornication, of which all nations have drunk (Rev_17:2); and
(2) the wine of the wrath of God, which he shall give her to drink. The latter is the retribution for the former; the former turns into the latter; they are treated as one and the same." The description seems taken from Jer_51:7, Jer_51:8, "Babylon hath been a golden cup in the Lord's hand, that made all the earth drunken: the nations have drunken of her wine; therefore the nations are mad. Babylon is suddenly fallen and destroyed." Again is the figure of fornication used to depict idolatry and general unfaithfulness towards God (see on Jer_51:4).
A Warning Against Worshipping the Beast
9And 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,
Jamieson-Fausset-Brown
9. A, B, C, and Andreas read, "another, a third angel." Compare with this verse Re 13:15, 16.
9. A, B, C, and Andreas read, "another, a third angel." Compare with this verse Re 13:15, 16.
The Pulpit Commentary
And the third angel followed them, saying with a loud voice; and another, a third angel, etc. (see on Rev_14:8). (On "loud voice," see on Rev_14:7.) If any man worship the beast and his image. Here those who worship the beast and those who worship his image are regarded as one class, which they practically are (but see on Rev_13:14). This is the fornication referred to in Rev_14:8, the retribution for which follows in Rev_14:10. And receive his mark in his forehead, or in his hand; a mark; but doubtless the mark of the beast alluded to in Rev_13:16 (which see). In his forehead, etc. (see on Rev_13:16).
And the third angel followed them, saying with a loud voice; and another, a third angel, etc. (see on Rev_14:8). (On "loud voice," see on Rev_14:7.) If any man worship the beast and his image. Here those who worship the beast and those who worship his image are regarded as one class, which they practically are (but see on Rev_13:14). This is the fornication referred to in Rev_14:8, the retribution for which follows in Rev_14:10. And receive his mark in his forehead, or in his hand; a mark; but doubtless the mark of the beast alluded to in Rev_13:16 (which see). In his forehead, etc. (see on Rev_13:16).
10The 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:
Jamieson-Fausset-Brown
10. The same--Greek, "he also," as the just and inevitable retribution.
wine of ... wrath of God--(Psa 75:8).
without mixture--whereas wine was so commonly mixed with water that to mix wine is used in Greek for to pour out wine; this wine of God's wrath is undiluted; there is no drop of water to cool its heat. Naught of grace or hope is blended with it. This terrible threat may well raise us above the fear of man's threats. This unmixed cup is already mingled and prepared for Satan and the beast's followers.
indignation--Greek, "orges," "abiding wrath," But the Greek for "wrath" above (Greek, "thumou") is boiling indignation, from (Greek, "thuo") a root meaning "to boil"; this is temporary ebullition of anger; that is lasting [Ammonius], and accompanied with a purpose of vengeance [Origen on Psalm 2:5].
tormented ... in the presence of ... angels--(Psa 49:14; 58:10; 139:21; Is 66:24). God's enemies are regarded by the saints as their enemies, and when the day of probation is past, their mind shall be so entirely one with God's, that they shall rejoice in witnessing visibly the judicial vindication of God's righteousness in sinners' punishment.
10. The same--Greek, "he also," as the just and inevitable retribution.
wine of ... wrath of God--(Psa 75:8).
without mixture--whereas wine was so commonly mixed with water that to mix wine is used in Greek for to pour out wine; this wine of God's wrath is undiluted; there is no drop of water to cool its heat. Naught of grace or hope is blended with it. This terrible threat may well raise us above the fear of man's threats. This unmixed cup is already mingled and prepared for Satan and the beast's followers.
indignation--Greek, "orges," "abiding wrath," But the Greek for "wrath" above (Greek, "thumou") is boiling indignation, from (Greek, "thuo") a root meaning "to boil"; this is temporary ebullition of anger; that is lasting [Ammonius], and accompanied with a purpose of vengeance [Origen on Psalm 2:5].
tormented ... in the presence of ... angels--(Psa 49:14; 58:10; 139:21; Is 66:24). God's enemies are regarded by the saints as their enemies, and when the day of probation is past, their mind shall be so entirely one with God's, that they shall rejoice in witnessing visibly the judicial vindication of God's righteousness in sinners' punishment.
The Pulpit Commentary
The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; he also … which is mingled unmixed (i.e. undiluted) in the cup of his anger (Revised Version). The warning is given to men while there is yet time; the fall of Babylon, which is prophetically spoken of as having taken place (Rev_14:8), being yet in the future; that is to say, at the end of the world. The language in which the retribution is couched corresponds to that in which the sin is described (see on Rev_14:8). The verb κεράννυμι, which originally signified "to mix," gradually came to signify "to pour," from the ancient custom of mixing spices, etc., as well as water, with the wine. The Authorized Version "poured out," therefore, is a correct translation. The pouring is in this case not accompanied by dilution with water; that is, God's wrath will not be tempered, but the wicked will feel the full force of his anger. And he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb. The figure which is here used to portray the punishment of the wicked is common in the Bible. Isa_34:9, Isa_34:10, cf. with Gen_19:28, may supply the origin of the simile. The punishment is in the presence of the angels and of the Lamb; that is, probably, the purity and bliss of heaven is visible to the wicked, and the sight of it, combined with the knowledge of its in- accessibility to themselves, is part of their torment (cf. Luk_16:23). It is part of the wrath of God described in the first part of the verse.
The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; he also … which is mingled unmixed (i.e. undiluted) in the cup of his anger (Revised Version). The warning is given to men while there is yet time; the fall of Babylon, which is prophetically spoken of as having taken place (Rev_14:8), being yet in the future; that is to say, at the end of the world. The language in which the retribution is couched corresponds to that in which the sin is described (see on Rev_14:8). The verb κεράννυμι, which originally signified "to mix," gradually came to signify "to pour," from the ancient custom of mixing spices, etc., as well as water, with the wine. The Authorized Version "poured out," therefore, is a correct translation. The pouring is in this case not accompanied by dilution with water; that is, God's wrath will not be tempered, but the wicked will feel the full force of his anger. And he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb. The figure which is here used to portray the punishment of the wicked is common in the Bible. Isa_34:9, Isa_34:10, cf. with Gen_19:28, may supply the origin of the simile. The punishment is in the presence of the angels and of the Lamb; that is, probably, the purity and bliss of heaven is visible to the wicked, and the sight of it, combined with the knowledge of its in- accessibility to themselves, is part of their torment (cf. Luk_16:23). It is part of the wrath of God described in the first part of the verse.
11And 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.
Jamieson-Fausset-Brown
11. for ever and ever--Greek, "unto ages of ages."
no rest day nor night--Contrast the very different sense in which the same is said of the four living creatures in heaven, "They rest not day and night, saying, Holy, holy, holy"; yet they do "rest" in another sense; they rest from sin and sorrow, weariness and weakness, trial and temptation (Re 14:13); the lost have no rest from sin and Satan, terror, torment, and remorse.
11. for ever and ever--Greek, "unto ages of ages."
no rest day nor night--Contrast the very different sense in which the same is said of the four living creatures in heaven, "They rest not day and night, saying, Holy, holy, holy"; yet they do "rest" in another sense; they rest from sin and sorrow, weariness and weakness, trial and temptation (Re 14:13); the lost have no rest from sin and Satan, terror, torment, and remorse.
The Pulpit Commentary
And the smoke of their torment ascendeth up forever and ever. Compare the wording of the passages quoted above on Rev_14:10, especially Isa_34:9, Isa_34:10, "The smoke thereof shall go up forever." This statement of the eternity of punishment is also in agreement with Luk_16:26 and Mar_9:44. And they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. "No rest," in contrast with the blessed rest of the saints (Mar_9:13). Wordsworth says, "Οἱ προσκυνοῦντες τὸ θηρίον is a stronger expression than 'those who worship the beast;' it means those whose distinguishing characteristic is that they are worshipping the beast, and persist in worshipping him, even to the end. This characteristic is so strongly marked that they are here represented as keeping it even after their death." (On the "mark," see on Rev_13:16-18.)
And the smoke of their torment ascendeth up forever and ever. Compare the wording of the passages quoted above on Rev_14:10, especially Isa_34:9, Isa_34:10, "The smoke thereof shall go up forever." This statement of the eternity of punishment is also in agreement with Luk_16:26 and Mar_9:44. And they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. "No rest," in contrast with the blessed rest of the saints (Mar_9:13). Wordsworth says, "Οἱ προσκυνοῦντες τὸ θηρίον is a stronger expression than 'those who worship the beast;' it means those whose distinguishing characteristic is that they are worshipping the beast, and persist in worshipping him, even to the end. This characteristic is so strongly marked that they are here represented as keeping it even after their death." (On the "mark," see on Rev_13:16-18.)
12Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.
Jamieson-Fausset-Brown
12. Here, &c.--resumed from Re 13:10; see on Re 13:10. In the fiery ordeal of persecution which awaits all who will not worship the beast, the faith and patience of the followers of God and Jesus shall be put to the test, and proved.
patience--Greek, "hupomene," "patient, persevering endurance." The second "here" is omitted in A, B, C, Vulgate, Syriac, Coptic, and Primasius. Translate, "Here is the endurance of the saints, who keep," &c.
the faith of Jesus--the faith which has Jesus for its object.
12. Here, &c.--resumed from Re 13:10; see on Re 13:10. In the fiery ordeal of persecution which awaits all who will not worship the beast, the faith and patience of the followers of God and Jesus shall be put to the test, and proved.
patience--Greek, "hupomene," "patient, persevering endurance." The second "here" is omitted in A, B, C, Vulgate, Syriac, Coptic, and Primasius. Translate, "Here is the endurance of the saints, who keep," &c.
the faith of Jesus--the faith which has Jesus for its object.
The Pulpit Commentary
Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus; here is the patience of the saints, they that keep, etc. The patience of the saints is exhibited in believing in, and waiting for, the due retribution which will overtake the wicked at the last, and in maintaining the conflict against the dragon who goes to war with those "who keep the commandments of God, and have the testimony of Jesus" (Rev_12:17), the testimony which is the outcome of faith (see also on Rev_13:10).
Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus; here is the patience of the saints, they that keep, etc. The patience of the saints is exhibited in believing in, and waiting for, the due retribution which will overtake the wicked at the last, and in maintaining the conflict against the dragon who goes to war with those "who keep the commandments of God, and have the testimony of Jesus" (Rev_12:17), the testimony which is the outcome of faith (see also on Rev_13:10).
13And 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.
Jamieson-Fausset-Brown
13. Encouragement to cheer those persecuted under the beast.
Write--to put it on record for ever.
Blessed--in resting from their toils, and, in the case of the saints just before alluded to as persecuted by the beast, in resting from persecutions. Their full blessedness is now "from henceforth," that is, FROM THIS TIME, when the judgment on the beast and the harvest gatherings of the elect are imminent. The time so earnestly longed for by former martyrs is now all but come; the full number of their fellow servants is on the verge of completion; they have no longer to "rest (the same Greek as here, anapausis) yet for a little season," their eternal rest, or cessation from toils (2Th 1:7; Greek, "anesis," relaxation after hardships. He 4:9, 10, sabbatism of rest; and Greek, "catapausis," akin to the Greek here) is close at hand now. They are blessed in being about to sit down to the marriage supper of the Lamb (Re 19:9), and in having part in the first resurrection (Re 20:6), and in having right to the tree of life (Re 22:14). In Re 14:14-16 follows the explanation of why they are pronounced "blessed" now in particular, namely, the Son of man on the cloud is just coming to gather them in as the harvest ripe for garner.
Yea, saith the Spirit--The words of God the Father (the "voice from heaven") are echoed back and confirmed by the Spirit (speaking in the Word, Re 2:7; 22:17; and in the saints, 2Co 5:5; 1Pe 4:14). All "God's promises in Christ are yea" (2Co 1:20).
unto me--omitted in A, B, C, Vulgate, Syriac, and Coptic.
that they may--The Greek includes also the idea, They are blessed, in that they SHALL rest from their toils (so the Greek).
and--So B and Andreas read. But A, C, Vulgate, and Syriac read "for." They rest from their toils because their time for toil is past; they enter on the blessed rest because of their faith evinced by their works which, therefore, "follow WITH (so the Greek) them." Their works are specified because respect is had to the coming judgment, wherein every man shall be "judged according to his works." His works do not go before the believer, nor even go by his side, but follow him at the same time that they go with him as a proof that he is Christ's.
13. Encouragement to cheer those persecuted under the beast.
Write--to put it on record for ever.
Blessed--in resting from their toils, and, in the case of the saints just before alluded to as persecuted by the beast, in resting from persecutions. Their full blessedness is now "from henceforth," that is, FROM THIS TIME, when the judgment on the beast and the harvest gatherings of the elect are imminent. The time so earnestly longed for by former martyrs is now all but come; the full number of their fellow servants is on the verge of completion; they have no longer to "rest (the same Greek as here, anapausis) yet for a little season," their eternal rest, or cessation from toils (2Th 1:7; Greek, "anesis," relaxation after hardships. He 4:9, 10, sabbatism of rest; and Greek, "catapausis," akin to the Greek here) is close at hand now. They are blessed in being about to sit down to the marriage supper of the Lamb (Re 19:9), and in having part in the first resurrection (Re 20:6), and in having right to the tree of life (Re 22:14). In Re 14:14-16 follows the explanation of why they are pronounced "blessed" now in particular, namely, the Son of man on the cloud is just coming to gather them in as the harvest ripe for garner.
Yea, saith the Spirit--The words of God the Father (the "voice from heaven") are echoed back and confirmed by the Spirit (speaking in the Word, Re 2:7; 22:17; and in the saints, 2Co 5:5; 1Pe 4:14). All "God's promises in Christ are yea" (2Co 1:20).
unto me--omitted in A, B, C, Vulgate, Syriac, and Coptic.
that they may--The Greek includes also the idea, They are blessed, in that they SHALL rest from their toils (so the Greek).
and--So B and Andreas read. But A, C, Vulgate, and Syriac read "for." They rest from their toils because their time for toil is past; they enter on the blessed rest because of their faith evinced by their works which, therefore, "follow WITH (so the Greek) them." Their works are specified because respect is had to the coming judgment, wherein every man shall be "judged according to his works." His works do not go before the believer, nor even go by his side, but follow him at the same time that they go with him as a proof that he is Christ's.
The Pulpit Commentary
And I heard a voice from heaven saying unto me. It seems most natural to suppose that the voice is that of the angel who directs the visions of St. John (cf. Rev_1:1; Rev_4:1; Rev_19:9, Rev_19:10), but there is no certainty in the matter. Omit "unto me." with א, A, B, C, P, and others. Write, Blessed are the dead which die in the Lord from henceforth. "Henceforth" should probably stand thus, and not in connection with the following sentence. We have just had mentioned the necessity for patience on the part of the saints; here we have an encouragement and incentive to that patience, inasmuch as they who die in the Lord are henceforward blessed. In what their blessedness consists, the next sentence slates. The full consummation of their bliss may not occur until after the judgment, but the faithful have not to wait until then for peace; their conflict is, after all, only for this life, and thus they may well be content to suffer for so short a period (comp. Rev_6:11). Yea, saith the Spirit, that they may rest from their labours; and their works do follow them; that they shall rest … for their works, etc. The first part explains the "blessedness" of the previous passage; in this rest consists their blessedness. The last clause, "for their works," etc., explains why the blessedness consists in rest; they have henceforth no need of labours, for the effects of their former works accompany them and permit them now complete rest. Contrast the opposite fate of the wicked, described in verse 11. St. Paul urges upon Christians the same duty, and proffers the same encouragement: "Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord" (1Co_15:58).
And I heard a voice from heaven saying unto me. It seems most natural to suppose that the voice is that of the angel who directs the visions of St. John (cf. Rev_1:1; Rev_4:1; Rev_19:9, Rev_19:10), but there is no certainty in the matter. Omit "unto me." with א, A, B, C, P, and others. Write, Blessed are the dead which die in the Lord from henceforth. "Henceforth" should probably stand thus, and not in connection with the following sentence. We have just had mentioned the necessity for patience on the part of the saints; here we have an encouragement and incentive to that patience, inasmuch as they who die in the Lord are henceforward blessed. In what their blessedness consists, the next sentence slates. The full consummation of their bliss may not occur until after the judgment, but the faithful have not to wait until then for peace; their conflict is, after all, only for this life, and thus they may well be content to suffer for so short a period (comp. Rev_6:11). Yea, saith the Spirit, that they may rest from their labours; and their works do follow them; that they shall rest … for their works, etc. The first part explains the "blessedness" of the previous passage; in this rest consists their blessedness. The last clause, "for their works," etc., explains why the blessedness consists in rest; they have henceforth no need of labours, for the effects of their former works accompany them and permit them now complete rest. Contrast the opposite fate of the wicked, described in verse 11. St. Paul urges upon Christians the same duty, and proffers the same encouragement: "Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord" (1Co_15:58).
The Harvest of the Earth
14And 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.
Jamieson-Fausset-Brown
14. crown--Greek, "stephanon," "garland" of victory; not His diadem as a king. The victory is described in detail, Re 19:11-21.
one sat--"one sitting," Greek, "cathemenon homoion," is the reading of A, B, C, Vulgate, and Coptic.
14. crown--Greek, "stephanon," "garland" of victory; not His diadem as a king. The victory is described in detail, Re 19:11-21.
one sat--"one sitting," Greek, "cathemenon homoion," is the reading of A, B, C, Vulgate, and Coptic.
The Pulpit Commentary
And I looked, and behold a white cloud; and I saw, introducing a fresh phase of the vision (see on Rev_14:1, etc.). White; the heavenly colour (see on Rev_3:18, etc.). Cloud is the symbol of Christ's glory (Act_1:9, Act_1:11; cf. Mat_24:30, "And they shall see the Son of man coming on the clouds of heaven;" also Rev_1:7, "Behold, he cometh with the clouds"). And upon the cloud one sat like unto the Son of man; one sitting. That Christ is here intended is shown by
(1) the cloud (cf. Luk_21:27, "They shall see the Son of man coming in a cloud");
(2) the expression, "Son of man" (cf. Joh_5:22, "For the Father judgeth no man, but hath committed all judgment unto the Son;" and Joh_5:27, "And hath given him authority to execute judgment also, because he is the Son of man;" and Act_17:31, "He will judge the world in righteousness by that Man whom he hath ordained");
(3) the white colour (cf. Rev_6:2);
(4) the golden crown, which distinguishes him from the other appearances. He who, as Man, redeemed the world, comes as Man to judge the world. He sits, because he comes in judgment. Having on his head a golden crown. The crown, of victory, στέφανος, which he gained as Man (cf. also Rev_6:2, where the description is similar). And in his hand a sharp sickle. With which the "Lord of the harvest" (Mat_9:38) reaps the harvest of the world. The figure is found in Joe_3:12, Joe_3:13, "Then will I sit to judge all the heathen round about. Put ye in the sickle, for the harvest is ripe" (cf. also Joh_4:35-38).
And I looked, and behold a white cloud; and I saw, introducing a fresh phase of the vision (see on Rev_14:1, etc.). White; the heavenly colour (see on Rev_3:18, etc.). Cloud is the symbol of Christ's glory (Act_1:9, Act_1:11; cf. Mat_24:30, "And they shall see the Son of man coming on the clouds of heaven;" also Rev_1:7, "Behold, he cometh with the clouds"). And upon the cloud one sat like unto the Son of man; one sitting. That Christ is here intended is shown by
(1) the cloud (cf. Luk_21:27, "They shall see the Son of man coming in a cloud");
(2) the expression, "Son of man" (cf. Joh_5:22, "For the Father judgeth no man, but hath committed all judgment unto the Son;" and Joh_5:27, "And hath given him authority to execute judgment also, because he is the Son of man;" and Act_17:31, "He will judge the world in righteousness by that Man whom he hath ordained");
(3) the white colour (cf. Rev_6:2);
(4) the golden crown, which distinguishes him from the other appearances. He who, as Man, redeemed the world, comes as Man to judge the world. He sits, because he comes in judgment. Having on his head a golden crown. The crown, of victory, στέφανος, which he gained as Man (cf. also Rev_6:2, where the description is similar). And in his hand a sharp sickle. With which the "Lord of the harvest" (Mat_9:38) reaps the harvest of the world. The figure is found in Joe_3:12, Joe_3:13, "Then will I sit to judge all the heathen round about. Put ye in the sickle, for the harvest is ripe" (cf. also Joh_4:35-38).
15And 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.
Jamieson-Fausset-Brown
15. Thrust in--Greek, "Send." The angel does not command the "Son of man" (Re 14:14), but is the mere messenger announcing to the Son the will of God the Father, in whose hands are kept the times and the seasons.
thy sickle--alluding to Mr 4:29, where also it is "sendeth the sickle." The Son sends His sickle-bearing angel to reap the righteous when fully ripe.
harvest--the harvest crop. By the harvest-reaping the elect righteous are gathered out; by the vintage the Antichristian offenders are removed out of the earth, the scene of Christ's coming kingdom. The Son of man Himself, with a golden crown, is introduced in the harvest-gathering of the elect, a mere angel in the vintage (Re 14:18-20).
is ripe--literally, "is dried." Ripe for glory.
15. Thrust in--Greek, "Send." The angel does not command the "Son of man" (Re 14:14), but is the mere messenger announcing to the Son the will of God the Father, in whose hands are kept the times and the seasons.
thy sickle--alluding to Mr 4:29, where also it is "sendeth the sickle." The Son sends His sickle-bearing angel to reap the righteous when fully ripe.
harvest--the harvest crop. By the harvest-reaping the elect righteous are gathered out; by the vintage the Antichristian offenders are removed out of the earth, the scene of Christ's coming kingdom. The Son of man Himself, with a golden crown, is introduced in the harvest-gathering of the elect, a mere angel in the vintage (Re 14:18-20).
is ripe--literally, "is dried." Ripe for glory.
The Pulpit Commentary
And another angel came out of the temple, crying with a loud voice to him that sat on the cloud; another angel; in addition to those already mentioned, not implying that he who sat on the cloud was an angel. Out of the temple, or shrine (ναός); the inner sanctuary of God (cf. Rev_7:15). The angel acts as the messenger of the will of God to Christ in his capacity of Son of man, because the command is one concerning the times and seasons which the Father hath kept in his own power (Alford). The characteristic "loud voice" (see on Rev_14:7, Rev_14:9, etc.). Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe; send forth thy sickle and reap: for the hour to reap is come; for the harvest of the earth is over ripe (Revised Version). Over ripe, or dried; that is, as Alford explains, perfectly ripe, so that the stalk is dry, the moisture having been lost.
And another angel came out of the temple, crying with a loud voice to him that sat on the cloud; another angel; in addition to those already mentioned, not implying that he who sat on the cloud was an angel. Out of the temple, or shrine (ναός); the inner sanctuary of God (cf. Rev_7:15). The angel acts as the messenger of the will of God to Christ in his capacity of Son of man, because the command is one concerning the times and seasons which the Father hath kept in his own power (Alford). The characteristic "loud voice" (see on Rev_14:7, Rev_14:9, etc.). Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe; send forth thy sickle and reap: for the hour to reap is come; for the harvest of the earth is over ripe (Revised Version). Over ripe, or dried; that is, as Alford explains, perfectly ripe, so that the stalk is dry, the moisture having been lost.
16And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.
Jamieson-Fausset-Brown
16. thrust in--Greek, "cast."
16. thrust in--Greek, "cast."
The Pulpit Commentary
And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped. "Cast his sickle;" not the same verb as that in Rev_14:15, but which, nevertheless, has the same signification (cf. the use of this verb in Joh_20:25, Joh_20:27). There are two gatherings described in this place:
(1) the harvest of the earth by the Son of man;
(2) the gathering of the vintage by the angel.
On the whole, it seems probable that the first refers to the selection by Christ of the faithful at the end of the world, while the secured describes the ingathering of the wicked for punishment immediately afterwards. This agrees with the general tenor of the whole chapter, viz, a portrayal of the opposite fates in store for the faithful and the wicked. The description thus corresponds with the account of the end of the world given in Rev_7:1-17., with which chapter this one has so much in common (see on the first verses of the present chapter). In Rev_7:1-17. the saints are first selected and sealed, before the wicked meet their doom. Thus, also, the judgment is described by our Lord in his parables of the wheat and the tares, and the sheep and the goats. This accounts also for the first gathering being presided over by the Son of man, while the second is conducted by an angel. The punishment in connection with the vintage seems to distinguish it from the first harvest. This also corresponds to the announcements of the former angels, who first preach the everlasting gospel, and afterwards denounce those who serve the beast (Rev_7:6-11).
And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped. "Cast his sickle;" not the same verb as that in Rev_14:15, but which, nevertheless, has the same signification (cf. the use of this verb in Joh_20:25, Joh_20:27). There are two gatherings described in this place:
(1) the harvest of the earth by the Son of man;
(2) the gathering of the vintage by the angel.
On the whole, it seems probable that the first refers to the selection by Christ of the faithful at the end of the world, while the secured describes the ingathering of the wicked for punishment immediately afterwards. This agrees with the general tenor of the whole chapter, viz, a portrayal of the opposite fates in store for the faithful and the wicked. The description thus corresponds with the account of the end of the world given in Rev_7:1-17., with which chapter this one has so much in common (see on the first verses of the present chapter). In Rev_7:1-17. the saints are first selected and sealed, before the wicked meet their doom. Thus, also, the judgment is described by our Lord in his parables of the wheat and the tares, and the sheep and the goats. This accounts also for the first gathering being presided over by the Son of man, while the second is conducted by an angel. The punishment in connection with the vintage seems to distinguish it from the first harvest. This also corresponds to the announcements of the former angels, who first preach the everlasting gospel, and afterwards denounce those who serve the beast (Rev_7:6-11).
The Vintage of the Wrath of God
17And another angel came out of the temple which is in heaven, he also having a sharp sickle.
Jamieson-Fausset-Brown
17. out of the temple ... in heaven--(Re 11:19).
17. out of the temple ... in heaven--(Re 11:19).
The Pulpit Commentary
And another angel came out of the temple which is in heaven, he also having a sharp sickle; from the shrine, or sanctuary (as before, see on Rev_14:15), the dwelling place of the undivided Trinity, from whence come God's judgments (Alford; cf. Rev_11:19).
And another angel came out of the temple which is in heaven, he also having a sharp sickle; from the shrine, or sanctuary (as before, see on Rev_14:15), the dwelling place of the undivided Trinity, from whence come God's judgments (Alford; cf. Rev_11:19).
18And 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.
Jamieson-Fausset-Brown
18. from the altar--upon which were offered the incense-accompanied prayers of all saints, which bring down in answer God's fiery judgment on the Church's foes, the fire being taken from the altar and cast upon the earth.
fully ripe--Greek, "come to their acme"; ripe for punishment.
18. from the altar--upon which were offered the incense-accompanied prayers of all saints, which bring down in answer God's fiery judgment on the Church's foes, the fire being taken from the altar and cast upon the earth.
fully ripe--Greek, "come to their acme"; ripe for punishment.
The Pulpit Commentary
And another angel came out from the altar, which had power over fire. Both in Rev_6:9 and Rev_8:3 the altar is connected with judgment. The angel here described is he who is referred to in those places, the fire being the fire of the altar, the fire of judgment (Rev_8:3), or, less probably; the angel who has power over fire generally (as Rev_7:1; Rev_16:5). And cried with a loud cry to him that had the sharp sickle, saying. Again the "loud voice," characteristic of the heavenly utterances (cf. verse 15, etc.). Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe; send forth thy sharp, etc. (see on verse 16). The sickle is figurative of the instrument by which the career of those on earth is terminated. The "sickle" and the "wine press" are both alluded to in the passage quoted above (on verse 14) from Joe_3:13. (For the meaning of this gathering of the vintage, as representing the punishment of the wicked, see on Joe_3:16.)
And another angel came out from the altar, which had power over fire. Both in Rev_6:9 and Rev_8:3 the altar is connected with judgment. The angel here described is he who is referred to in those places, the fire being the fire of the altar, the fire of judgment (Rev_8:3), or, less probably; the angel who has power over fire generally (as Rev_7:1; Rev_16:5). And cried with a loud cry to him that had the sharp sickle, saying. Again the "loud voice," characteristic of the heavenly utterances (cf. verse 15, etc.). Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe; send forth thy sharp, etc. (see on verse 16). The sickle is figurative of the instrument by which the career of those on earth is terminated. The "sickle" and the "wine press" are both alluded to in the passage quoted above (on verse 14) from Joe_3:13. (For the meaning of this gathering of the vintage, as representing the punishment of the wicked, see on Joe_3:16.)
19And 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.
Jamieson-Fausset-Brown
19. "The vine" is what is the subject of judgment because its grapes are not what God looked for considering its careful culture, but "wild grapes" (Is 5:1-30). The apostate world of Christendom, not the world of heathendom who have not heard of Christ, is the object of judgment. Compare the emblem, Re 19:15; Is 63:2, 3; Joe 3:13.
19. "The vine" is what is the subject of judgment because its grapes are not what God looked for considering its careful culture, but "wild grapes" (Is 5:1-30). The apostate world of Christendom, not the world of heathendom who have not heard of Christ, is the object of judgment. Compare the emblem, Re 19:15; Is 63:2, 3; Joe 3:13.
The Pulpit Commentary
And the angel thrust in his sickle into the earth, and gathered the vine of the earth. This angel is described in quite a different manner from "him who sat on the cloud" (Rev_14:16). And cast it into the great wine press of the wrath of God; into the wine press, the great [winepress], etc. The feminine substantive has agreeing with it a masculine adjective. It is doubtful whether we ought to see in this anything more than a mere slip of grammar. Possibly the word is of either gender. It is connected with the festival of Bacchus. Wordsworth, however, accounts for the masculine form of the adjective by supposing that the writer wishes to give a stronger force to the word, and to emphasize the terrible nature of the wrath of God. We have the same image in Rev_19:15, and it seems derived from Isa_58:1-14, and Lam_1:15. Destruction by an enemy is alluded to as the gathering of grapes in Isa_17:6 and Jer_49:9. The text itself explains the signification of the figure. There seems also some reference in the language to those who "drink of the wine of the wrath of her [Babylon's] fornication" (Jer_49:8).
And the angel thrust in his sickle into the earth, and gathered the vine of the earth. This angel is described in quite a different manner from "him who sat on the cloud" (Rev_14:16). And cast it into the great wine press of the wrath of God; into the wine press, the great [winepress], etc. The feminine substantive has agreeing with it a masculine adjective. It is doubtful whether we ought to see in this anything more than a mere slip of grammar. Possibly the word is of either gender. It is connected with the festival of Bacchus. Wordsworth, however, accounts for the masculine form of the adjective by supposing that the writer wishes to give a stronger force to the word, and to emphasize the terrible nature of the wrath of God. We have the same image in Rev_19:15, and it seems derived from Isa_58:1-14, and Lam_1:15. Destruction by an enemy is alluded to as the gathering of grapes in Isa_17:6 and Jer_49:9. The text itself explains the signification of the figure. There seems also some reference in the language to those who "drink of the wine of the wrath of her [Babylon's] fornication" (Jer_49:8).
20And 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.
Jamieson-Fausset-Brown
20. without the city--Jerusalem. The scene of the blood-shedding of Christ and His people shall be also the scene of God's vengeance on the Antichristian foe. Compare the "horsemen," Re 9:16, 17.
blood--answering to the red wine. The slaughter of the apostates is what is here spoken of, not their eternal punishment.
even unto the horse bridles--of the avenging "armies of heaven."
by the space of a thousand ... six hundred furlongs--literally, "a thousand six hundred furlongs off" [W. Kelly]. Sixteen hundred is a square number; four by four by one hundred. The four quarters, north, south, east, and west, of the Holy Land, or else of the world (the completeness and universality of the world-wide destruction being hereby indicated). It does not exactly answer to the length of Palestine as given by Jerome, one hundred sixty Roman miles. Bengel thinks the valley of Kedron, between Jerusalem and the Mount of Olives, is meant, the torrent in that valley being about to be discolored with blood to the extent of sixteen hundred furlongs. This view accords with Joel's prophecy that the valley of Jehoshaphat is to be the scene of the overthrow of the Antichristian foes.
20. without the city--Jerusalem. The scene of the blood-shedding of Christ and His people shall be also the scene of God's vengeance on the Antichristian foe. Compare the "horsemen," Re 9:16, 17.
blood--answering to the red wine. The slaughter of the apostates is what is here spoken of, not their eternal punishment.
even unto the horse bridles--of the avenging "armies of heaven."
by the space of a thousand ... six hundred furlongs--literally, "a thousand six hundred furlongs off" [W. Kelly]. Sixteen hundred is a square number; four by four by one hundred. The four quarters, north, south, east, and west, of the Holy Land, or else of the world (the completeness and universality of the world-wide destruction being hereby indicated). It does not exactly answer to the length of Palestine as given by Jerome, one hundred sixty Roman miles. Bengel thinks the valley of Kedron, between Jerusalem and the Mount of Olives, is meant, the torrent in that valley being about to be discolored with blood to the extent of sixteen hundred furlongs. This view accords with Joel's prophecy that the valley of Jehoshaphat is to be the scene of the overthrow of the Antichristian foes.
The Pulpit Commentary
And the wine press was trodden without the city. "The city" is Jerusalem (cf. Rev_14:1), that is, the Church of God; the idea thus being either
(1) that the wicked are punished in a place apart from the just (cf. Rev_22:15); or
(2) that no unclean thing (e.g. the blood) can enter the city of the saints (cf. Rev_21:27). And blood came out of the wine press, even unto the horse bridles, by the space of a thousand and six hundred furlongs; as far as sixteen hundred stadia. The Greek stadium is rather less than an English furlong, being about six hundred and six English feet; it was the length of the race course at Olympia, and the eighth part of the Roman mile. The "blood," of which the juice of the grape is a type, depicts the punishment inflicted. Horses seem to be mentioned by proleipsis, in anticipation of Rev_19:14. The description, of course, implies the terrific nature of the punishment—probably nothing more. In the same way the distance mentioned is no doubt intended to denote the extensive nature of the punishment, though why that particular number is chosen is not absolutely clear. Possibly it is derived from the square of 4 multiplied by the square of 10; four being significant of the created world (see on Rev_4:6), and ten being the sign of completeness (see on Rev_13:1); the number thus portraying completeness as regards the created world, and the inability of any one to escape God's judgment.
And the wine press was trodden without the city. "The city" is Jerusalem (cf. Rev_14:1), that is, the Church of God; the idea thus being either
(1) that the wicked are punished in a place apart from the just (cf. Rev_22:15); or
(2) that no unclean thing (e.g. the blood) can enter the city of the saints (cf. Rev_21:27). And blood came out of the wine press, even unto the horse bridles, by the space of a thousand and six hundred furlongs; as far as sixteen hundred stadia. The Greek stadium is rather less than an English furlong, being about six hundred and six English feet; it was the length of the race course at Olympia, and the eighth part of the Roman mile. The "blood," of which the juice of the grape is a type, depicts the punishment inflicted. Horses seem to be mentioned by proleipsis, in anticipation of Rev_19:14. The description, of course, implies the terrific nature of the punishment—probably nothing more. In the same way the distance mentioned is no doubt intended to denote the extensive nature of the punishment, though why that particular number is chosen is not absolutely clear. Possibly it is derived from the square of 4 multiplied by the square of 10; four being significant of the created world (see on Rev_4:6), and ten being the sign of completeness (see on Rev_13:1); the number thus portraying completeness as regards the created world, and the inability of any one to escape God's judgment.
THE HOLY BIBLE
Revelation
Chapter 14
Translated out of the original tongues, and with the former translations diligently compared and revised.
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