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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 à , 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).
Rev_14:2
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 à , 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.)
Rev_14:3
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.
Rev_14:4
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.
Rev_14:5
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).
Rev_14:6
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.
Rev_14:7
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).
Rev_14:8
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 à , 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).
Rev_14:9
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).
Rev_14:10
The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; 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.
Rev_14:11
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.)
Rev_14:12
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).
Rev_14:13
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 à , 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).
Rev_14:14
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).
Rev_14:15
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.
Rev_14:16
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).
Rev_14:17
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).
Rev_14:18
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.)
Rev_14:19
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).
Rev_14:20
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.
I. LET US STUDY THIS CHARACTERISTIC OF THE SAINTS IN HEAVEN. We say, "in heaven," for there need be no fear as to whether we are right in doing so. They are "redeemed from the earth" (Rev_14:3): this points to what they were. They are with the Lamb on Mount Zion: this tells us where they are. They are the "redeemed:" this tells us how they came to be where and what they are. The assertion that they are "without fault" is much more striking than if it had been made by man. It is a phrase inbreathed by the Spirit of God, telling us that in the sight and light of heaven itself they are "faultless." Shall we try and see what a character without flaw would be? The expression must mean:
1. That there is nothing wrong in them. Not a single sin do they commit. Every word, deed, and thought is pure. Nor is there even any sinfulness of nature out of which aught that is corrupt can arise. Not one inferior motive mars their actions; not one waste by thought intrudes into their devotion. Nor is there the least wish or thought but such as is perfectly in harmony with the will of him who sits upon the throne.
2. There are no infirmities of nature. Those frailties which, though not sinful, yet may be the inlets of sin into a disordered constitution, and may make it more difficult to resist evil, are done away. Here the physiological accidents of our birth are perpetually telling on us, causing each of us to be surrounded by an easily besetting sin, and making it hard to withstand temptation. The eye, the ear, the hand, the foot, yea, any member of the body, may be an occasion or a vehicle of wrong. But in the redeemed on high, all this is forever done away. True, this is only the negative side of their character. Only the negative! Blessed would it be if we could present such a negation! In consequence of this, however—because there is nothing to repress the growth or manifestation of what is Divine—the image of God in them must needs be seen in its perfection. Not that each one will be equally developed. There will be many a flower whose opening has been retarded by chilly winds and adverse weather, and that has been waiting for eternity's sun to shine upon it ere it opened its petals at all. Besides, there must be different stages of growth, etc. "One star differeth," etc. Remembering this, let us glance also at the positive side of their character. Their judgment is sound. Their perceptions are clear. They see light in God's light. Every perception of truth is attended with corresponding emotion, and every recognition of duty is followed by corresponding action. Every determination of the will is "holiness unto the Lord." Their work for God is as perfect as their wills are pure. Their social life is all that it should be. Intense sympathy with each other's joys marks them all. Benevolence moves the heart to kindly willing, and beneficence prompts the hand to kindly action; while the sense of a common obligation to a redeeming Lord causes them to unite in the "new song" with rapturous and transcendent joy. But, ah! what pen can sketch the life of beings so perfectly Divine? All that we can say is poor. We can conceive more than we can say. But the one touch of our text suggests that which surpasses alike word and thought—they are without fault!
II. THE PASSAGE SHOWS THE CONNECTION BETWEEN THEIR PRESENT FAULTLESSNESS AND THEIR EARTHLY LIFE. This it does in two ways. It shows us:
1. God's work for and on them.
(1) They were purchased (Rev_14:3; cf. Rev_5:9, Rev_5:10; Tit_3:5; 1Pe_1:18, 1Pe_1:19; Rev_7:14).
(2) They were begotten (Rev_14:3); "purchased to be the firstfruits," etc. (cf. Jas_1:18).
(3) They were sealed (Rev_14:1, "his name … written," etc.). This is the triple order of the Divine work in every case (Eph_1:13, Eph_1:14). The sealing marks them
(a) as God's own,
(b) as the object of God's care,
(c) as having forthwith on their forefront the badge of service.
Their constant motto is, "Whose I am, and whom I serve." There is also indicated:
2. Their work for God.
(1) Acknowledged devotion to God and his cause. The seal on their foreheads, while graven by God, is also a visible and constant pledge of loyalty and fidelity to him. Secret discipleship is not the law of Christian life. Men are to say, "I am the Lord's."
(2) Avoidance of sin. They stand in contrast from those named in Rev_14:9-11; and are those specified in Rev_15:2. They have gained the victory over
(a) Satan;
(b) the first beast, or worldly pomp;
(c) the second beast, or ecclesiastical show;
(d) all filthiness of the flesh and spirit (Rev_15:4).
(3) "Following the Lamb whithersoever he goeth." These are the men. There is no mistaking them; their marks are plain enough. They stand out from the crowd while on earth, and in the midst of a crooked and perverse generation shine as lights in the world. The Word of God abideth in them, and they overcome the wicked one. Surely it is natural to expect for such a continuity of life. Theirs is just the life which may well give promise of emerging out of the great tribulation to the calmer scenes above. It is by no "sudden strange transition," by no leap from complacent impurity to spotlessness, that they find themselves there. Ah! no. Their being without fault is but the completion of a work which was going on here; it is a receiving the last finishing touch and impress of the Spirit's seal. That last impress stamped out the marks of the last sin.
III. SUCH SCENES AS THESE SHOULD HAVE OVER US AN ELEVATING POWER.
1. The very fact of such an issue being set before us as the rightful goal of the individual life is of itself an ennobling of human existence. There is, it may freely be confessed, something to inspire one in the thought of the race rising to any such greatness after evolution has had time enough to work out to such an issue. But when the deduction has to be made of the extinction of individuals in the race process, the heart is taken out of us the moment our hope sets to work. The redeeming grace of God rescues the individual, and gives him a living hope. And one of the most painful features of the day is to find many, trained and nurtured in, and even saturated with, the beautiful and consoling truths of the glorious gospel of the blessed God, casting away from them the only props on which such a hope can rest. The hope survives a while, but cannot long continue when its support is gone. The only alternative is supernaturalism or despair. "Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a living hope by the resurrection of Jesus Christ from the dead."
2. We may well admire the high standard of gospel morality. Some there are who accuse us of a low-toned morality in preaching, "Believe, and be saved." One would think that we stopped with the word "believe," and went no further. But; the fact is, no sinful man can start fairly for holiness until he has a firm standing and a new power. Faith in a living Saviour ensures both these, and faith in him alone.
3. Let us be filled with thankfulness that we are permitted such a fore glance of those who once
"Wrestled hard, as we do now,
With sins, and doubts, and fears."
What they were, we are. What they are, by the grace of God we too may be.
4. Be it ours to imitate those who have gone before. The victory they now enjoy was not won without many a hard struggle. Supposing we had before us now two men: one, a model of faultless social propriety, yet steeped in self complacency; the other, the worst of publicans and sinners. We would gather from the scenes reviewed in this chapter a word of equal appropriateness to both. To the open sinner we would say, "You may be separated from your sins, if you will. Christ will kill them and save you!" To the other we would say, "You must be separated from your pride; for you can no more enter heaven in your spirit of self righteousness than the most openly abandoned sinner." Mercy is free to all. The best need it. The worst may have it. Without it, we must all likewise perish.
5. Let no Christian struggler despair. God is able to keep him from falling, and to present him faultless before the presence of his glory with exceeding joy.
Rev_14:6-11
I. THE FIRST ANGEL. (Rev_14:6, Rev_14:7.)
1. He has something.
(1) What is it? "A gospel"—good tidings. £ We know what these are. Free salvation forevery penitent.
(2) For whom is it? For "every nation," etc. No nation so civilized that it is not needed. No nation so degraded that it will not suffice.
(3) For how long? "An eternal gospel." One that will be suitable, true, and adequate throughout the whole age for which it is intended. To the end of the age there will be no other. No advance in natural knowledge can ever put men beyond the need of it, and no philosophy of man can ever be any substitute for it.
(4) For what purpose? To proclaim it. It is to be heralded far and wide. Not merely as a witness, to condemn the rejectors of it; but mainly as "the power of God unto salvation to every one that believeth." This gospel is the rod of God's strength.
2. He says something. To this gospel (in itself a message) there is also attached a message: "Fear God... the hour of his judgment is come." Κρίσις , not κρίμα —the judging process ever going on; not the issue, or sentence. The way in which man receives the gospel is in itself a test or proof of what he is. "For judgment I am come into this world." This is not the hour of God's final sentence. That is in reserve. But it is a judging hour. Whenever and wherever the gospel is preached—and only there—is the actual trial going on, whether men will turn to the light or turn from it. Men are called on to give glory to him, acknowledging his majesty, confessing their sin, and receiving God's pardon.
II. THE SECOND ANGEL. (Rev_14:8.) He has to make the proclamation, "Babylon the great," etc. It seems as if this were inserted by anticipation. The fuller detail of riffs is given later on. "Nothing," says Dr. Lee, £ "is more marked than the contrast which is maintained between Babylon as the type of the world, and Jerusalem as the type of the Church. The one is introduced by the foundation of Babel soon after the Deluge; the other by the establishment of the house of David in the city of Zion. Babylon is a scene of confusion. Jerusalem is as a city that is compact together." Babylon breaks up. Jerusalem is the city that emerges out of the ruins. Thus the second angel is a coworker with the first. One is God's messenger to draw men out of the world. The second is one who proclaims the certain downfall of the great world agency which has set up its false attractions and lured men by its harlotry to forsake the Lord. And from the very first the sentence hath gone forth against this great Babylon, that she must fall. The false in life, in religion, in commerce, must go. All wickedness is decaying, and will utterly perish before the Lord. The heathen were wont to say, "The feet of the gods are shod with wool, but their hands are hands of iron."
III. THE THIRD ANGEL. (Rev_14:9-11, "If any one," etc.) This is a proclamation to the individual. "If ( τίς ) any one." The judgment on great world powers may be national; that on the individual is personal. The former in this life only; the latter in the next also. "Worshippeth;" present tense, "is worshipping." If any is so found when the Lord cometh to judgment, if he is then drinking of "the wine of the wrath of Babylon's fornication," another cup shall be given him ("him" emphatic). "He also shall drink," etc. Of what? Of the wine of the unmixed wrath of God. Unmixed wrath? What can that be? God grant that we may never know! But may we not say thus much? It will be pure and holy wrath, unmixed with any foreign ingredients. It will not he marred by weakness, nor by excess, nor by defect. It will be a pure and perfect equity dealing with sin. The figurative expressions here—"fire," "brimstone," "smoke"—are terrible ones, drawn from the destruction of Sodom and Gomorrah; and only such figures will avail to set forth the destructive and devouring effect of holy wrath upon a guilty soul. What is the effect? "No rest;" "torment." There never can be any rest for a guilty conscience under the sway of Infinite Holiness. To those ill at ease with God there must be torment. The structure of mind and conscience necessitates this. For how long? "Forever and ever" (Authorized Version); in the margin of the Revised Version, "for ages of ages." This is the more nearly exact translation of the original. It does not affirm the absolute endlessness of the punishment. Since the word "age" has a plural, it plainly is not necessarily infinite. For no such word could have a plural. Infinity cannot even be doubled, much less be multiplied indefinitely. Further, no finite multiple of a finite term can possibly reach infinity. So that to affirm the absolute unendingness of this punishment would be to go beyond the text. At the same time, it is equally clear that the words are so terrible that they do not bring in sight any end of it. Nor is there the slightest gleam of light in the horizon for the finally impenitent.
More at length, elsewhere, has the present writer developed this dread theme. £ The position to which we are shut up in Scripture is this: God has not shown us an end to future punishment. We dare not affirm that it never will end; but if any one does that, he does it entirely at his own risk. Objection: "But this phrase is the very strongest which is employed in the Word of God to denote absolute unendingness. We reply, No. It is a fearfully strong expression for an indefinitely prolonged period; but there are stronger expressions; e.g. "Thy kingdom is a kingdom of all the ages" (Psa_145:13); "To him be glory … through all the generations of the age of the ages" (Eph_3:21); "My salvation shall be forever, and my righteousness shall not be abolished" (Isa_51:6); "Not after the law of a carnal commandment, but after the power of an indissoluble life," etc. (Heb_7:16). The strongest expressions, which declare absolute unendingness, are reserved in Scripture for the good alone. Even when we grant all this, however, the outlook for the wicked is one of unspeakable gloom; of a night with no revealed morn beyond it. There is, however, one more feature of this penalty. It will be inflicted "in the presence of the holy angels, and in the presence of the Lamb." There is a profound interest taken in the destinies of man in the distant places of creation. The angels are supremely concerned for the honour of the Son of God. And they will acknowledge that God's judgments are right. The Son of God, too, who died for us, will himself be the Judge. All things are put into his hand. "God so loved the world that he gave his Son;" but he does not love less that Son whom he gave. And while he will not dishonour that Son by letting any sinner who repents remain unforgiven, so neither will he dishonour him by letting any one who rejects such a Saviour remain unpunished. Finally, we deem it of infinite moment, when a preacher has to handle these awful themes, that he should show with vivid clearness that it is sin which is to be mainly dreaded, rather than its penalty. Sin is the infraction of law. The punishment is God's defence of law. Could we wish for a time to come when existing sin would not be punished? Could we wish that the punishment of sin should be in any other hands than those of a pure and holy God? Could we wish that God should give a law, and never guard its honour? Could we wish that he should give us a gospel, and then let it be rejected with impunity? Could we wish that he should surrender the Son of his love, and then let him be trampled underfoot, and remain unvindicated? "But," it may be said, "while I fully confirm that, still I do long for the time to come when sin will cease altogether." Be it so. If God wills it, so it will be sooner or later; but we cannot find any clear disclosure of that. Three things only remain for us to see to:
(1) To hate sin as God hates it.
(2) To seek his grace to slay it in us.
(3) And then to cooperate with him in putting it down everywhere.
Rev_14:13
(1) the everlasting gospel,
(2) the fall of Babylon the great,
(3) the punishment of the ungodly; and again there is a gleam of heavenly brightness shining in upon us.
A voice is heard—whose, we are not told—but it is a commanding voice, under the direction of the Holy Ghost, and that is enough for us. Moreover, it is from heaven, from the realm of light, from the region whence the shadows have fled away. From that higher region the changing scenes of life and death, of struggle and of victory, are beheld; and from the clearer light in which these earthly incidents are viewed, there is an emphatic testimony given to us which is of priceless value. As so much of the book deals with the struggles of earth, it is restful indeed to be permitted to hear something as to how they fare who have passed beyond them.
I. IN THIS DYING WOULD THERE IS A FEATURE WHICH DISTINCTIVELY MARKS SOME DEATHS. "The dead which die in the Lord." The, dead which are dying. The believers in Christ under the present dispensation, who are, one by one, passing away, are evidently intended. "Dying in the Lord" is no vague expression. It defines. It includes. It limits. Otherwise were there no meaning in the phrase. It indicates, indeed, nothing special as to the physical mode of decease; nor as to age; nor as to the accidents of death. The expression, "from henceforth," is ambiguous. (For various interpretations, see expositors.) We incline to the opinion that the "henceforth" here referred to is the time of weariness, in which the faith and patience of the saints wilt be severely tried by the raging of the powers of evil; that it will be blessed to die in Jesus, and pass away to the realm where the weariness (cf. ἐκ τῶν κόπων αὐτῶν ) will be known no more. The significance of the expression, "die in the Lord," should be carefully studied. Deaths are not alike any more than lives are. The deaths of Lazarus and Dives were as widely different as their lives. To die "in the Lord" is the natural sequence of living to the Lord. No change of state can affect the relation of believers to their Saviour (1Th_5:10; Rev_1:18). Such a dying as is here referred to must include
(1) trust,
(2) union,
(3) communion,
(4) surrender,
(5) rest
—in Christ—all going on in the act of dying, as really as in the act of living. Whether we live or die, we continue to be the Lord's. Once his, we are ever his.
II. THERE ARE MANIFOLD GROUNDS ON WHICH WE KNOW THOSE TO BE BLESSED WHO THUS DIE IN THE LORD. Each phrase in the text is full of meaning.
1. Their blessedness is declared by the Holy Ghost. "Yea, saith the Spirit."
2. It is proclaimed to the apostle by a voice from heaven.
3. There is a command to place it on record for all time.
Each of these three lines of thought is indicated by the words of the verse. Much more is indicated, however, by the doctrine underlying the expression, "in the Lord." This phrase is used to express the unique relation between Christ and the believer. It is constantly recurring. "In Christ." From this the blessedness of those dying in him may be confidently affirmed; e.g.:
1. Our Lord, in his work for men, contemplated the whole duration of their existence.
2. He is the Saviour of man's whole nature—body, soul, and spirit.
3. Our Saviour's work for believers touched every point of their need.
4. He is himself the Lord of life.
5. Being in him is enough for time and eternity. We know whom we have believed.
6. He is guardian of believers as much after death as before it. Hence it must be the case, "Blessed," etc.
III. WE ARE DISTINCTLY TOLD IN WHAT THE BLESSEDNESS CONSISTS. There is no ground in Scripture for asserting the sleep of the soul between death and the resurrection. It is, indeed, only "the body" which "is dead because of sin; the spirit is life because of righteousness." And Jesus expressly declared that whoso keepeth his sayings should never taste of death. "Absent from the body," they are "at home with the Lord." Not, indeed, that the fully glorified state is theirs as yet, nor will be till the resurrection. Not till Christ, our Life, is manifested, shall we be manifested with him in glory. The heavenly life has three stages. The first beginning at regeneration, and closing with the dissolution of the body. The second beginning at death, and ending at the resurrection. The third beginning with the resurrection, and never ending. It is this intermediate stage which is pronounced "blessed." They are blessed in death, and blessed after it. "The having died is gain" ( τὸ ἀποθανεῖν ). How?
1. Negatively. "They rest from their labours."
(1) From struggles with sin.
(2) From wearying conflict.
(3) From every fault and flaw.
(4) From all the frailties incident to a disordered frame.
2. Positively. Their works follow with them. They not only leave behind them blessed impulses which will follow after their earthly works have ceased, but they take with them their works into another life; i.e. the works of faith and patience and holy activity which were the outwork of their devotion and zeal were a part of themselves; they not only expressed what they were, but they played their part in the growth and perfecting of their characters. And not only so, but the Lord, into whose presence they are ushered at death, sees both them and their works too, as one. As Ewald, "Their works are so far from being lost through their death, that they follow them into eternity" (quoted in 'Speaker's Commentary,' in loc.). The same law works in the case of the righteous as in the case of the wicked. "Some men's sins are open beforehand, going before them to judgment; i.e. a man goes into eternity, plus his works, whether they be good or bad. Blessed, indeed, is it when the works have been those of faith and love, which, though in many cases forgotten by the worker, shall be remembered by the great Saviour Judge.
IV. A COMMAND IS GIVEN TO PUT THIS ON RECORD. The truth contained in this verse is too precious a one to be left to the uncertainty of a merely verbal tradition. We know not to what shreds and patches our glorious gospel might by this time have been reduced, had it been thus left at the mercy of floating reports handed down by word of mouth. It was "safe" to write this. The value of this truth is simply unspeakable.
1. It shows us that death is not a terminus of life, but an incident in living. It is a change of states under the guardian care of a Divine Redeemer, who loves his own too much to let them perish.
2. In the light of such a truth, we should dread death less. Nay, more; we ought not to dread it at all. Our Saviour has passed through the gates of the grave himself, that he might deliver them who through fear of death have been all their lifetime subject to bondage.
3. A right use of this truth will prepare us for enduring with more calmness and bravery the trials and hardships of this life. Persecution. Insult. Martyrdom. What fretfulness under sorrow is often shown by those who abandon the evangelical faith! Life of Carlyle; a man who, though a prodigy of intellectual acquirement, lived a life which was one continuous whine.
4. Let us not grieve unduly over those who are gone. If they have died in the Lord, and if we are living in the Lord, we shall go to them, but they shall not return to us. We can rejoice in the thought of the increasing wealth of our treasure in the heavenly state, as saint after saint is caught upward into light.
5. Let us look forward hopefully and cheerfully to our own future. What work the Master may have appointed for us we cannot foresee, nor do we at all know when we shall be called up to join the "men who are made perfect." But we need not wish to know. It is enough for us that they and we are one.
"The saints on earth and all the dead
But one communion make;
All join in Christ, their living Head,
And of his grace partake."
6. Knowing how well we are cared for in life and in death by our blessed Lord, let us concentrate all our energies on glorifying our Lord. This is the conclusion to which the Apostle Paul himself arrived. Knowing that when we are absent from the body we shall be at home with the Lord, we should make it the object of our supreme ambition to be well pleasing to him. This, indeed, is our one concern. To work, and love, and obey, and wait. And in time our Master will come and fetch us home, and we shall be forever with him.
Rev_14:14-20