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After an account of the great trials and sufferings which the servants of God had endured, we have now a more pleasant scene opening; the day begins now to dawn, and here we have represented, I. The Lord Jesus at the head of his faithful followers, Re 14:1-5. II. Three angels sent successively to proclaim the fall of Babylon and the things antecedent and consequent to so great an event, Re 14:6-13. III. The vision of the harvest, Re 14:14-20, etc.

Analysis Of The Chapter

In the previous chapters Revelation 12-13 there is a description of the woes and sorrows which, for a long period, would come upon the church, and which would threaten to destroy it. It was proper that this gloomy picture should be relieved, and accordingly this chapter, having much of the aspect of an episode, is thrown in to comfort the hearts of those who should see those troublous times. There were bright scenes beyond, and it was important to direct the eye to them, that the hearts of the sad might be consoled. This chapter, therefore, contains a succession of symbolical representations designed to show the ultimate result of all these things - "to hold out the symbols of ultimate and certain victory" (Prof. Stuart). Those symbols are the following:

(1) The vision of the hundred and forty-four thousand on Mount Zion, as emblematical of the final triumph of the redeemed, Revelation 14:1-5. They have the Father's name in their foreheads Revelation 14:1; they sing a song of victory Revelation 14:2-3; they are found without fault before God - representatives, in this respect, of all that will be saved, Revelation 14:4-5.

(2) the vision of the final triumph of the gospel, Revelation 14:6-7. An angel is seen flying in the midst of heaven, having the everlasting gospel to preach to all that dwell upon the earth, and announcing that the end is near - a representation designed to show that the gospel will be thus preached among all nations; and when that is done, the time will draw on when the affairs of the world will be wound up.

(3) the fall of Babylon, the mighty anti-Christian power, Revelation 14:8. An angel is seen going forth announcing the glad tidings that this mighty power is overthrown, and that, therefore, its oppressions are come to an end. This, to the church in trouble and persecution, is one of the most comforting of all the assurances that God makes in regard to the future.

(4) the certain and final destruction of all the upholders of that anti-Christian power, Revelation 14:9-12. Another angel is seen making proclamation that all the supporters and abettors of this formidable power would drink of the wine of the wrath of God; that they would be tormented with fire and brimstone; and that the smoke of their torment would ascend up forever and ever.

(5) the blessedness of all those who die in the Lord; who, amidst the persecutions and trials that were to come upon the church, would be found faithful unto death, Revelation 14:13. They would rest from their labors; the works of mercy which they had done on the earth would follow them to the future world, securing rich and eternal blessings there.

(6) the final overthrow of all the enemies of the church, Revelation 14:14-20. This is the grand completion; to this all things are tending; this will be certainly accomplished in due time. This is represented under various emblems:

(a) The Son of man appears seated on a cloud, having on his head a golden crown, and in his hand a sharp sickle - emblem of gathering in the great harvest of the earth, and of his own glorious reign in heaven, Revelation 14:14.

(b) An angel is seen coming out of the temple, announcing that the time had come, and calling on the great Reaper to thrust in his sickle, for the harvest of the world was ripe, Revelation 14:15.

(c) He that has the sickle thrusts in his sickle to reap the great harvest, Revelation 14:16.

(d) Another angel is seen representing the final judgment of God on the wicked, Revelation 14:17-20. He also has a sharp sickle; he is commanded by an angel that has power over fire to thrust in his sickle into the earth; he goes forth and gathers the clusters of the vine of the earth, and casts them into the great wine-press of the wrath of God.

This whole chapter, therefore, is designed to relieve the gloom of the former representations. The action of the grand moving panorama is stayed that the mind may not be overwhelmed with gloomy thoughts, but that it may be cheered with the assurance of the final triumph of truth and righteousness. The chapter, viewed in this light, is introduced with great artistic skill, as well as great beauty of poetic illustration; and, in its place, it is adapted to set forth this great truth, that, to the righteous, and to the church at large, in the darkest times, and with the most threatening prospect of calamity and sorrow, there is the certainty of final victory, and that this should be allowed to cheer and sustain the soul.

The Lamb on mount Sion, and his company and their character, Revelation 14:1-5. The angel flying in the midst of heaven, with the everlasting Gospel, Revelation 14:6, Revelation 14:7. Another angel proclaims the fall of Babylon, Revelation 14:8. A third angel denounces God's judgments against those who worship the beast or his image, Revelation 14:9-11. The patience of the saints, and the blessedness of them who die in the Lord, Revelation 14:12, Revelation 14:13. The man on the white cloud, with a sickle, reaping the earth, Revelation 14:14-16. The angel with the sickle commanded by another angel, who had power over fire, to gather the clusters of the vines of the earth, Revelation 14:17, Revelation 14:18. They are gathered and thrown into the great winepress of God's wrath, which is trodden without the city, and the blood comes out 1600 furlongs, Revelation 14:19, Revelation 14:20.

INTRODUCTION TO Revelation 14

This chapter contains three visions; one of the Lamb on Mount Zion, another of the three angels preaching against Babylon, and the third of the harvest and vintage. The vision of the Lamb is in Revelation 14:1, which is no other than Christ, described by his similitude, as a Lamb; by the place where he was, Mount Zion; by his position there, standing, and by the company that were with him, whose number were 144,000, and their character, his Father's name written on their foreheads; at the same time a voice was heard from heaven, comparable to the sound of many waters, of thunders, and of harps: and a song sung which none learn but the above number with the Lamb, Revelation 14:2, who are described by their purity, chastity, and strict adherence to Christ; by their redemption through him; by their being the firstfruits of God and of the Lamb, and by their integrity and unblemished character, Revelation 14:4; next follows the account of the three angels; the first comes with the everlasting Gospel, to preach it to all men, loudly calling upon all to fear and worship God, and give glory to him, since he is the Creator of all, and the hour of his judgment is come, Revelation 14:6; the second proclaims the fall of Babylon, with the reason of it, Revelation 14:8; and the third denounces the wrath of God upon the worshippers of the beast in the most public manner, and that for ever, Revelation 14:9; and this vision is closed with some expressions, showing that, till this was done, the patience of the saints would be tried, and the true worshippers of the Lamb be discovered, and comforting them with an assurance of that rest that remains after death for the faithful followers of Christ, Revelation 14:12; after this is the vision of the harvest and vintage of the earth. The reaper is described by his form, like the son of man; by his seat, a white cloud; by a golden crown on his head, and by a sharp sickle in his hand, Revelation 14:14; who is called upon by an angel out of the temple to make use of his sickle, and reap, because the time of reaping was come, the harvest being ripe, Revelation 14:15, upon which he thrusts in his sickle, and reaps the earth, Revelation 14:16; after this, another angel appears out of the temple, with a sharp sickle, to whom another angel from the altar, that had power over fire, calls to make use of his sickle, and gather the clusters of the vine, since the grapes were fully ripe, Revelation 14:17; upon which he thrusts in his sickle, and gathers them, and casts them into the winepress of divine wrath, which being trodden, blood comes out of it to the horses' bridles for the space of a thousand and six hundred furlongs, Revelation 14:19.

XIV.

We have had before us the terrible foes which the cause of Christ and His righteousness must encounter in the world. We have seen the subtle spirit of the Evil One defeated, yet plotting new methods of assault, and utilising the powers of the world, its sheer force and its culture, to crush holiness and to destroy spiritual religion. The whole vision reminds us that our conflict is not with flesh and blood, but against the principalities, against the powers, and the world-rulers of this darkness (Ephesians 6:12). We have seen the spiritual issues which are at stake. In all the outward forms which the conflict may assume there is but one inward spiritual antagonism—the spirit of evil against the spirit of good, the god of this world against the Christ of God. We have seen this power of evil rise to its blasphemous climax. But what has the Church of Christ been doing? The sealed ones of God have suffered; but have they done more than suffer? Has theirs been only a passive endurance of evils? Have they wielded no weapons against these foes, and used no counter-influence for good? The chapter before us will answer. In it the sacred seer takes us from our survey of the powers of evil, and shows us the powers of good. We have seen the strength of the wild beast: we may now see the followers of the Lamb. In the chapter there are seven messengers, or agents, employed, who prepare for or complete the harvest: the angel of good news (Revelation 14:6-7); the angel proclaiming the doom of the great world city (Revelation 14:8); the angel who warns men against the mark of the wild beast (Revelation 14:9-12); the angel of comfort (Revelation 14:13); the angel of the wheat harvest (Revelation 14:14-16); the angel of the vintage (Revelation 14:17-20); the angel of fire (Revelation 14:18). But before these we are shown a vision of the servants of the Lamb.

The prophet again breaks off to point his readers across the sombre vista opened up by this oracle of the θηρίον, not to the church as an oasis and asylum on earth but to the glad sure hope of the faithful after death. How can the θηρίον be met? Who (Revelation 13:8) can hold out against such seductions? By way of answer to such doubts and fears the prophet raises the veil of the future for a moment to reveal the heavenly (cf. Revelation 13:15, Revelation 14:3) survivors of the conflict (Revelation 14:1-5); whereupon he rapidly sketches the doom of Rome and the pagan world by way of contrast (Revelation 13:6-18). The latter passage, in its present form and site, gives a proleptic outline of catastrophes described later on (cf. Revelation 14:7 = Revelation 19:1-6, Revelation 14:8 = Revelation 18:2-3, etc.). The two supreme motives for patient loyalty on the part of the saints (Revelation 13:12) are, (a) negatively, fear of the fate reserved for the unbelieving (Revelation 14:8-11), and, (b) positively, the bliss in store for the loyal (Revelation 13:13; Revelation cf.1-5).

CHAPTER 14

Revelation 14:1. ἑστὸς. So A, C, א, al., Erasm., 1, 3, 4, 5. Ald., al., Lach., Tisch. 1859 and IX. [W. and H.]. Elz.: ἑστηκός, emendation. The ἑστώς (B., Beng., Tisch. 1854) testifies in favor of the correct reading, since only the masc. form expresses the reference to Christ.

ὄνομα αὐτοῦ καὶ τὸ before ὄνομα τ. πατρ. is omitted in the Rec., in opposition to almost all the witnesses.

Revelation 14:3. Before ᾠδὴν καιν., A, C, Vulg., Lach. [W. and H.], have a ὡς, which is lacking in B, א, al., Verss., Elz., Tisch., and may have been carried over from Revelation 14:2.

Revelation 14:5. After the ἀμωμοι, the γάρ (B, א, Copt., Syr., Orig., Elz., Tisch.) is possibly to be deleted (A, C, 12, Vulg., Lach. [W. and H.]); cf. Revelation 14:4 : παρθ. γάρ εἰς. Incorrect is the addition at the close in the Rec., ἐνώπιον τοῦ θρόνου τοῦ θεοῦ.

Revelation 14:6. ἐπὶ τοὺς καθημἐνους. So Lach., Tisch. [W. and H.], because the ἐπὶ, which stands also directly before πᾶν ἕθνος, is supported by A, C, א, al. (it is lacking in B, Elz., Beng.), while the Rec. τ. κατοικοῦντας (A, Lach., small ed.) gives only the more usual expression (Revelation 13:8; Revelation 13:12; Revelation 13:14) against B, C, א, al.

Revelation 14:8. Instead of ὃτι (Elz.), read ῆ with A, C, Lach., Tisch. Both are lacking in Beng.

Revelation 14:13. ἀναπαήσονται. So A, C, א, Lach., Tisch. [W. and H.]. The form ἀναπαύσωνται (Elz., B: ἁναπαύσονται) is a modification.

τὰ δὲ έργα. So Elz., Beng., Tisch., according to B, al., Andr., Areth. The well-attested reading τὰ γὰρ ἔργα (A, C, א, al., Vulg., Lach., Tisch. IX. [W. and H.]) is liable to suspicion as an attempt at interpretation.

Revelation 14:15. The σοι after ἦλθεν (Elz.) is incorrect (A, B, C, א, Beng., Lach., Tisch. [W. and H.]).

Revelation 14:18. ὁ ἔχων. So Lach., Tisch., according to A, C. The article causing a difficulty is omitted already in B, א (Elz., Beng., Griesb., Tisch. IX.) [bracketed in W. and H.].

The plural ἤκμασαν αἱ σταφυλαὶ (Elz., Lach., Tisch. IX. [W. and H.]), is of course, easier than the sing. (Tisch., according to B), but is defended as adequate by A, C, א, al.

A, C, א, advocate αὐτῆς (Elz., Lach., Tisch. IX. [W. and H.]), while B offers τῆς γῆς.

Revelation 14:19. τὸν μἑγαν. So A, B, C, Tisch., Lach. [W. and H.]. The Rec., τὴν μεγάλην (א), is purely an emendation.

After the description of the secular power threatening believers (ch. 13, cf. also Revelation 12:12; Revelation 12:17) has shown how the proper originator of all the calamity, which has been prepared for believers, is no less than Satan himself, there now follows—in consolatory contrast to that terrible picture—an account which, with its two parts (Revelation 14:1-5, Revelation 14:6-20), serves essentially to give emphatic force to the thoughts that obtruded themselves already in Revelation 13:9-10, in the midst of the description of the antichristian enemies. This contrast between chs. 14 and 13 lies not only in the contents in itself, but is also expressly marked by the definite retrospective allusions to ch. 13 (cf. especially Revelation 14:8 sqq.).

In like manner, just as in ch. Revelation 7:9 sqq., an inspiriting prospect of the heavenly glory of believers abiding faithful in the great tribulation still impending, is afforded before this trouble itself is stated, so also in the first part of ch. 14 (Revelation 14:1-5), a scene, is represented which in a multitude of departed believers (Revelation 14:1, one hundred and forty-four thousand, Revelation 14:4, ἀπαρχή), who appear with the Lamb on Mount Zion, and are described as such as have kept their earthly life free from all defilement of the world, manifests the glorious rewards of the victors.[3418]

In another way the second vision (Revelation 14:6 sqq.) brings the incentive to patience;[3419] viz., by the declaration of the Divine judgment infallibly pertaining to the antichristian secular power. The latter account is presented with such elegance that the outline of the entire Apoc., at least seemingly forgotten, is stated again more definitely. The nearer we come to the final catastrophe, the more clearly is the analogy in the appearance of the vision to be known, as the end is organically developed from the beginning: the seven vials of wrath (Revelation 15:1 sqq.) appear in the same relation to the trumpets (Revelation 8:2 to Revelation 11:19) as the latter do to the seven seals (Revelation 5:1 to Revelation 8:1), so that from the standpoint to which Revelation 14:6-20 already leads, and which is again expressly adopted in Revelation 15:1, the apparent chasm between ch. 11 and ch. 12 completely vanishes.

[3418] Cf. Revelation 2:11, Revelation 3:12; Revelation 3:21.

[3419] Cf. Revelation 14:12, where the admonition is expressly made prominent.