Verse-by-Verse Bible Commentary
Revelation 14:13

Clarke's Commentary

Verse Revelation 14:13. I heard a voice from heaven — As the information now to be given was of the utmost importance, it is solemnly communicated by a voice from heaven; and the apostle is commanded to write or record what is said.

Blessed are the dead — Happy are they. They are happy in two respects: 1. They do not see the evil that shall come upon the world, and are exempted from any farther sufferings. 2. They actually and conscientiously enjoy happiness in a state of blessedness.

In the first sense, Happy are the dead! is a proverb frequently to be met in the Greek and Roman poets. Ex. gr.

Τρις μακαρες Δαναοι και τετρακις, οἱ τοτ' ολοντο

Τροιῃ εν ευρειη, χαριν Ατρειδῃσι φεροντες.

Ὡς δη εγωγ' οφελον θανεειν και ποτμον επισπειν

Ηματι τῳ, ὁτε μοι πλειστοι χαλκηρεα δουρα

Τρωες επερῥιψαν περι Πηλειωνι θανοντι.

ODYSS., lib. v. ver. 306.

Happy, thrice happy; who, in battle slain,

Press'd, in Atrides' cause, the Trojan plain:

O, had I died before that well fought wall;

Had some distinguished day renown'd my fall,

Such as was that when showers of javelins fled,

From conquering Troy, around Achilles dead.

POPE.

Thus imitated by the prince of the Roman poets:-

Extemplo AEneae solvuntur frigore membra.

Ingemit, et, duplices tendens ad sidera palmas,

Talia voce refert: O terque quaterque beati,

Queis ante ora patrum Trojae sub moenibus altis

Contigit oppetere! O Danaum fortissime gentis

Tydide, mene Iliacis occumbere campis

Non potuisse? tuaque animam hanc effundere dextra?

Saevus ubi AEacidae telo jacet Hector, ubi ingens

Sarpedon: ubi tot Simois correpta sub undis

Scuta virum, galeasque, et fortis corpora volvit.

VIRG., AEN. i., ver. 93.

"In horror fix'd the Trojan hero stands,

He groans, and spreads to heaven his lifted hands.

Thrice happy those whose fate it was to fall,

Exclaims the chief, before the Trojan wall!

O, 'twas a glorious fate to die in fight!

To die so bravely in their parents' sight!

O, had I there, beneath Tydides' hand,

That bravest hero of the Grecian band,

Pour'd out this soul, with martial glory fired,

And in the plain triumphantly expired,

Where Hector fell, by fierce Achilles' spear,

And great Sarpedon, the renown'd in war;

Where Simois' stream, encumber'd with the slain,

Rolls shields and helms and heroes to the main."

PITT.

Which die in the Lord — These are the only glorious dead. They die, not in the field of battle, in either what are called lawful or unlawful wars against their fellow men; but they die in the cause of God, they die under the smile and approbation of God, and they die to live and reign with God for ever and ever.

From henceforth — απαρτι From this time; now; immediately. This word is joined to the following by many MSS. and some versions. It was a maxim among the Jews, that as soon as the souls of the just departed from this life they ascended immediately to heaven.

Yea, saith the Spirit — The Holy Spirit confirms the declaration from heaven, and assigns the reasons of it.

That they may rest from their labours — Have no more tribulation and distress.

And their works do follow there. — εργααυτωνακολουθειμετ αυτων And their works follow WITH them. They are in company. Here is an elegant prosopopoeia or personification; their good works, sufferings, c., are represented as so many companions escorting them on their way to the kingdom of God.

There are some good and pertinent things in the Jewish writers on this subject. "Rabbi Jonathan taught, If a man perform one righteous action in this life, it goes before him into the world to come. But if a man commit one crime, it cleaves to him, and drags him to the day of judgment." Sota, fol. 3, 2. Avoda Sara, fol. 5, 1.

"Come and see, If any man observe a precept, that work ascends to God, and says, Such a one performed me. But if a man transgress the law, that sin ascends to the holy blessed God, and says, I came from such a one, who has performed me." Sohar Levit., fol. 34, col. 136. Here the same personification is observed as that in the text.

"In that hour in which a man passes from this life into eternity, all his works precede him and there they say unto him, 'This and that thou hast done in such a place on such a day.' This he shall acknowledge. They shall require that he shall subscribe this with his own hand, as it is written, Job 37:7; each man shall subscribe with his own hand; and not only this, but he shall acknowledge that the sentence brought against him is most just." Taanith, fol. 11, 1.

The following elegant similitude Schoettgen gives from Sepher Hachayim, Part II., fol. 47, 1, 2. "A certain man had three friends, two of whom he loved; but the third he did not highly esteem. On a time the king commanded him to be called before him; and being alarmed, he sought to find an advocate. He went to that friend whom he loved most, but he utterly refused to go with him. The second offered to go with him as far as the door of the king's palace, but refused to speak a word in his behalf. The third, whom he loved least, not only went with him, but pleaded his cause so well before the king that he was cleared from all blame. In like manner, every man has three friends, when he is cited by death to appear before God. The first friend, whom he loved most, viz., his money, cannot accompany him at all. His second, viz., his relations and neighbours, accompanied him only to the grave, and then returned; but could not deliver him from the Judge. The third friend, whom he held but in little esteem, viz., the law and his good works, went with him to the king, and delivered him from judgment." The meaning of this most plainly is, that nothing except the deeds of good and evil men shall accompany them to the judgment-seat of God, and that a man's lot will be in the other world as his conduct has been in this; Their works follow with them.

Bridgeway Bible Commentary

Angels and the harvest of the earth (14:6-20)

Three angels now make proclamations. The first reminds people of the good news of God’s salvation, adding a warning of judgment and urging sinners to repent (6-7). The second announces judgment on Babylon, symbol of ungodly humankind who, in pride and opposition to God, has corrupted the world (8). The third announces judgment on all who have followed the antichrist (9-11).
John desires that these visions encourage the Christians to be faithful in enduring their sufferings for Christ’s sake. Their sufferings are but temporary, whereas the sufferings of their persecutors will be eternal. Even if they suffer death, they can be assured of eternal rest with their Lord as a fitting reward for their faithfulness (12-13).
Evil has now reached its fulness. Angels have announced judgment, and more angels now carry out that judgment. The sinful world is compared to a harvest field ready for reaping, the reaping being God’s great and final judgment (14-16). The horror of the judgment is further pictured in a grape harvest. As wine is squeezed out when workers tread grapes in a winepress, so the blood of sinners will run over the earth when God acts in his righteous anger (17-20).

Coffman's Commentaries on the Bible

And I heard a voice from heaven saying, Write, Blessed are the dead who die in the Lord from henceforth: yea, saith the Spirit, that they may rest from their labors; for their works follow with them.

This is one of the great doctrinal pronouncements of the whole New Testament. It declares "blessed are those who meet death in spiritual union with Jesus Christ." Robert H. Mounce, op. cit., p. 277. "Manifestly, all this applies to all who die in the Lord." G. R. Beasley-Murray, op. cit., p. 227. There is not another verse in the whole New Testament that any more concisely concentrates into so brief a statement the entire theology of redemption than is effected here.

Blessed are the dead who die in the Lord … The key words here are "in the Lord," a little phrase which, with its equivalents "in him," "in whom," etc., occurs no less than 169 times in Paul's writings alone, John Mackay, God's Order (New York: The Macmillan Company, 1953), p. 59. besides dozens of other references. This truth alone emphatically stresses the overriding importance of it. To be "in Christ," of course, is to be in spiritual union with Christ; but the word of the New Testament repeatedly states unequivocally that this union is effected, completed, accomplished, and achieved through the believer's being "baptized into Christ" (Romans 6:3-5; Galatians 3:26-27), there being not the slightest hint in the whole New Testament of anyone's ever having been "in Christ" who was not baptized "into him."

People are not actually "in Christ" in any other sense than that of being "in" his spiritual body which is the church; and the same manner of being "in the body" is likewise that of being "in Christ" (1 Corinthians 12:13). See fuller discussion of this in my Commentary on Romans, pp. 123-127. Thus the same obedience of faith which unites one with Christ in baptism also unites him with the true spiritual body of Christ.

Who die in the Lord … None ever died "in the Lord" who was not "in him" before he died; so what is indicated here is fidelity until death, or even fidelity when physical death is a consequence of it. The crown is never won for Christians until their probation is ended; as Paul expressed it, until they are "found in him" (Philippians 3:9).

The consequences of the Christian's being "in Christ" are almost unbelievably profound. The one "in Christ" is eternally saved and justified, not for anything that he either believed or did, but through being a partaker of the perfect faith and perfect obedience of Christ himself, which in the state of his being in union with Christ are actually his. This is the way one is "perfect in Christ" (Ephesians 1:4; Colossians 1:28-29). This is the way one "in Christ" is dead to sin, etc. See in my Commentary on Galatians, Ephesians, Philippians and Colossians, pp. 130-133. The development of this great theological principle has been stressed extensively in this set of commentaries.

From henceforth … Beckwith and others unnecessarily see a time-factor in this, Isbon T. Beckwith, op. cit., p. 659. as if those dying "in the Lord" after John wrote were particularly the recipients of this beatitude; but, despite this, Beckwith admitted that "this cannot obscure the universal truth of the passage. Ibid. Beasley-Murray would appear to have the better understanding of what is here meant by "henceforth."

It is likely that the word translated henceforth should so be punctuated as to produce, the word assuredly, as in the New English Bible (1961) margin. G. R. Beasley-Murray, op. cit., p. 227.

The oldest manuscripts were not divided into words. If this is two words, it means henceforth, but if one, it means assuredly. The original Greek may be read either way with equal authority. If any time-factor is meant, it would have to refer to the entire Christian dispensation as contrasted with what went previously. We simply cannot believe that the "henceforth" in this passage limits the meaning in any manner to "the martyrs alone."

That they may rest from their labors … When Christians die, they "rest" from the trials, sorrows, temptations, and tribulations of life. Little beyond this is revealed concerning the state of the righteous dead. It would appear to be quite a different case with the wicked, as may be deduced from the parable of the rich man and Lazarus (Luke 16:19-31). It will be recalled that Lazarus entered not into any conversation and that he appeared totally inactive throughout the narrative. The wicked man, however, was tormented.

For their works follow with them … This stresses the importance of good works in the scheme of redemption, a truth downgraded and resented by this generation, but nevertheless true. No! Works do not alone justify; but then, neither does faith alone justify. Rist complained of the plain teaching here:

The doctrine of works is also given a very prominent place. This is a basic inconsistency which does not seem to have disturbed John, if he was aware of it at all. Martin Rist, op. cit., p. 474.

The reason John was not disturbed is that "works" are in no manner inconsistent with what John and all the apostles taught; but it is not only inconsistent with the "faith only" theory of salvation but absolutely contradictory of it. Such a comment seems to indicate a lack of faith in the holy apostle's inspiration, as well as lack of information about what is, or is not, consistent with the teaching of the whole New Testament. Barclay said, "Works here mean character!" William Barclay, op. cit., p. 114. That, of course, is a marvelous way to get rid of a troublesome word. Declare that it means something else.

Barnes' Notes on the Whole Bible

And I heard a voice from heaven - A voice that seemed to speak from heaven.

Saying unto me, Write - Make a record of this truth. We may suppose that John was engaged in making a record of what he saw in vision; he was now instructed to make a record of what he heard. This passage may be referred to as a proof that he wrote this book while in Patmos, or as the heavenly disclosures were made to him, and not afterward from memory.

Blessed are the dead - That is, the condition of those who die in the manner which is immediately specified, is to be regarded as a blessed or happy one. It is much to be able to say of the dead that they are “blessed.” There is much in death that is sad; we so much dread it by nature; it cuts us off from so much that is dear to us; it blasts so many hopes; and the grave is so cold and cheerless a resting place, that we owe much to a system of religion which will enable us to say and to feel, that it is a blessed thing to die. Assuredly we should be grateful for any system of religion which will enable us thus to speak of those who are dead; which will enable us, with corresponding feeling, to look forward to our own departure from this world.

Which die in the Lord - Not all the dead; for God never pronounces the condition of the wicked who die, blessed or happy. Religion guards this point, and confines the declaration to those who furnish evidence that they are prepared for heaven. The phrase “to die in the Lord” implies the following things:

1. That they who thus die are the friends of the Lord Jesus. The language “to be in the Lord” is often used to denote true attachment to him, or close union with him. Compare John 15:4-7; Romans 16:13, Romans 16:22; 1Co 4:17; 1 Corinthians 7:39; Philippians 1:14; Colossians 4:7. The assurance, then, is limited to those who are sincere Christians; for this the language properly implies, and we are authorized to apply it only as there is evidence of true religion.

(2)To “die in the Lord” would seem also to imply that there should be, at the time, the evidence of his favor and friendship. This would apply:

(a) to those who die as martyrs, giving their lives as a testimony to the truth of religion, and as an evidence of their love for it; and,

(b) to those who have the comforting evidence of his presence and favor on the bed of death.

From henceforth - ἀπάρτι aparti. This word has given no little perplexity to expositors, and it has been variously rendered. Some have connected it with the word “blessed” - “Blessed henceforth are the dead who die in the Lord”; that is, they will be ever-onward blessed: some with the word “die,” referring to the time when the apostle was writing - “Blessed are they who, after this time, die in the Lord”; designing to comfort those who were exposed to death, and who would die as martyrs: some as referring to the times contemplated in these visions - “Blessed will they be who shall die in those future times.” Witsius understands this as meaning that, from the time of their death, they would be blessed, as if it had been said, immediately after their dissolution they would be blessed. Doddridge renders it, “Henceforth blessed are the dead.” The language is evidently not to be construed as implying that they who had died in the faith before were not happy, but that in the times of trial and persecution that were to come, they were to be regarded as especially blessed who should escape from these sorrows by a Christian death. Scenes of woe were indeed to occur, in which many believers would die. But their condition was not to be regarded as one of misfortune, but of blessedness and joy, for:

(a)They would die in an honorable cause;

(b)They would emerge from a world of sorrow; and,

(c)They would rise to eternal life and peace.

The design, therefore, of the verse is to impart consolation and support to those who would be exposed to a martyr’s death, and to those who, in times of persecution, would see their friends exposed to such a death. It may be added that the declaration here made is true still, and ever will be. It is a blessed thing to die in the Lord.

Yea, saith the Spirit - The Holy Spirit; “the Spirit by whose inspiration and command I record this” (Doddridge).

That they may rest from their labours - The word rendered here “labor” - κόπος kopos - means properly “wailing, grief,” from κόπτω KOPTOO, “to beat,” and hence, a beating of the breast as in grief. Then the word denotes “toil, labor, effort,” John 4:38; 1 Corinthians 3:8; 1 Corinthians 15:58; 2Co 6:5; 2 Corinthians 10:15; 2 Corinthians 11:23, 2 Corinthians 11:27. It is used here in the sense of wearisome toil in doing good, in promoting religion, in saving souls, in defending the truth. From such toils the redeemed in heaven will be released; for although there will be employment there, it will be without the sense of fatigue or weariness. And in view of such eternal rest from toil, we may well endure the labors and toils incident to the short period of the present life, for, however arduous or difficult, it will soon be ended.

And their works do follow them - That is, the rewards or the consequences of their works will follow them to the eternal world, the word works here being used for the rewards or results of their works. In regard to this, considered as an encouragement to labor, and as a support in the trials of life, it may be remarked:

(a)That all that the righteous do and suffer here will be appropriately recompensed there.

1. This is all that can follow a man to eternity. He can take with him none of his gold, his lands, his raiment; none of the honors of this life; none of the means of sensual gratification. All that will go with him will be his character, and the results of his conduct here, and, in this respect, eternity will be but a prolongation of the present life.
2. It is one of the highest honors of our nature that we can make the present affect the future for good; that by our conduct on the earth we can lay the foundation for happiness million of ages hence.

In no other respect does man appear so dignified as in this; nowhere do we so clearly see the grandeur of the soul as in the fact, that what we do today may determine our happiness in that future period, when all the affairs of this world shall which cannot now be numbered shall have rolled by. It is then a glorious thing to live, and will be a glorious thing to die. Compare the notes on 1 Corinthians 15:58.

Smith's Bible Commentary

Chapter 14

And I looked, and, lo, there was a Lamb standing on the mount Zion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads ( Revelation 14:1 ).

Now back in chapter seven, we remember that these one hundred and forty-four thousand were sealed of God in their foreheads. And the angel was commanded not to hurt the earth until those could be sealed. And he saw them being sealed in their foreheads, the one hundred and forty-four thousand. That is twelve thousand from each of the tribes. So, there is no reason at all not to believe that these one hundred and forty-four thousand are the same group that we saw back in chapter seven sealed in their foreheads. Now here we are told what the seal is. The seal is the name of the Father written in their foreheads.

And I heard a voice from heaven, as the voice of many waters ( Revelation 14:2 ),

Jesus is in chapter one, as He spoke, His voice was as many waters.

the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the eaRuth ( Revelation 14:2-3 ).

Now, they are there and they are singing an exclusive song. They have an exclusive relationship with the Lord. They were sealed and they were preserved during a portion of the great tribulation period. And so they have that special relationship with God and they can sing of that special relationship.

In the same token we the church have a special relationship and we have our own song that no one can sing, except the church. Our song is the song of redemption through the blood of Jesus Christ, and we find it back in chapter five. And they sang a new song saying, "Worthy is the Lamb to take the scroll and loose the seals, for he was slain, and has redeemed us by his blood out of all the nations, tongues, tribes and people, and has made us unto our God kings and priests and we shall reign with him upon the earth"( Revelation 5:13 ). That is a song exclusive for the church. The one hundred and forty-four thousand cannot sing that song. They have got their own.

We find the martyred saints have their own song in chapter seven. The poor angels are left out of all of these songs. They can only join the chorus. "Worthy is the Lamb to receive glory, and honor, and power, and dominion, and authority and might and all". They can join the chorus, but they can't sing the verse. That is ours, the worthiness of the Lamb who has redeemed us by his blood. It is a song of redemption belonging to the church.

Now, these have their own songs. We can't join in, but we can listen as they declare the greatness of God and the preservation during the time of great tribulation.

These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb [that is out of this Great Tribulation period] ( Revelation 14:4 ).

Now there are several groups that seek to identify themselves as the one hundred and forty-four thousand. Jehovah witnesses have sought to identify themselves as the one hundred and forty-four thousand. Herbert W. Armstrong seeks to identify himself as the one hundred and forty-four thousand with his followers. And several groups have sought this identity, but very out of sorts to then follow through and make it possible for Herbert Armstrong.

He then embraces the anglo-Israel, British-Israel concept that the supposed lost tribes are actually the European nations. And those of the tribe of Dan came to Denmark, and Denmark is literally Dan's mark. So, the people are called Danish or Dan-ish. And the word "ish" in Hebrew is man. So, you have Dan's man. The Danish people are the tribe of Dan. I would not receive much comfort out of that if I were a Dane, because they are the one tribe that is not sealed of the one hundred and forty-four thousand. There are Engl-ish, and Swed-ish. Now I don't know which tribe is Swede. They say the "ish" at the end of the name is meaning man in Hebrew, so that makes them of that tribe. I think he is of the tribe Foolish.

"Virgins following the Lamb whithersoever he goes". Now it could be that the parable of the ten virgins fits in here some place. They followed the Lamb whithersoever he goes.

In the oriental weddings, or what they call oriental, the Mid-eastern, they have a big celebration. Usually the wedding feast would go on for several days, but then the groom would finally take off and get the bride and come for her and then they would put them in this carrier and carry them around town. The bride never knew exactly when he was coming during this period of time, so she had to always be ready. And she would be there with all of her unmarried girl friends waiting excitedly for these guys to come up the street with the groom. He is now coming for his bride. We know he is coming. Don't exactly know when. As they would then bear the bride and groom through the streets, the virgins, the bridesmaids, would all follow after. It was just a part of the whole ceremony. They were not the bride, but they followed the bride and the groom.

So, these one hundred and forty-four thousand are not the bride of Christ. The church is the bride of Christ quite obviously in chapter nineteen. But these are virgins, which do follow the procession. They follow the Lamb being the firstfruits unto God and unto the Lamb out of the Great Tribulation period.

And in their mouth was found no guile: for they are without fault before the throne of God ( Revelation 14:5 ).

You say, "Oh, lucky". No, you are too. Now unto him who is able to keep you from falling and to present you faultless before the presence of his glory with exceeding joy. When the Lord presents you before the Father, He is going to present you faultless. You say, "Impossible". Yes, that is what Jesus said, "With man it is impossible, but with God all things are possible" ( Matthew 19:26 ). Peter said, "Who can be saved then?"( Matthew 19:25 ). It is glorious to realize that the Lord is presenting me faultless before the Father. Before the throne of God, I will be presented faultless for I will be in Christ.

Now, these appear faultless before the throne of God also speaking of that redemptive work of Jesus even in their lives.

And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach to those that dwell upon the earth, and to every nation, and kindred, and tongue, and people ( Revelation 14:6 ).

A local television station recently was advertising that they were going to put this little angel up in the sky. And their satellite, that they had raised so much money for, was this angel that was going to fly through carrying the everlasting gospel. Their own satellite up there. Unfortunately, it got lost in its orbit. And they haven't been able to find that angel. Let's hope it is not a fallen angel.

I think that this is not a satellite launched from the space shuttle, made by RCA or Hughes, but I believe that this is an actual angelic being. Now the interesting thing to me is that he has the everlasting gospel to preach to those that dwell upon the earth, to every nation, kindred, tongue and people.

Now what did Jesus say would have to happen before the end could come? "And the gospel of the kingdom must be preached to all nations and then shall the end come" ( Matthew 24:14 ). But interestingly enough, Jesus was talking about this same period of time, the last period of time during the Great Tribulation. It is all in context with the Great Tribulation. And the gospel shall be preached as a witness to all nations.

Now, the church has taken that as a challenge and they said that Jesus can't come again until we have preached the gospel to every nation. Now, I believe that we should seek to preach the gospel to every nation, but I do not believe that our failure to do so is hindering the return of Jesus Christ. Because I believe that that particular, "and the gospel shall be preached as a witness to all nations" is a reference to this angel that flies through the midst of heaven declaring the everlasting gospel to all the nations, kindreds and people.

Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made the heaven, and eaRuth ( Revelation 14:7 ),

Now, men foolishly are worshipping the heavens. They are worshipping the earth. They are worshipping, as Paul said, "the creature more than the creator"( Romans 1:25 ). Worship the God who made the heavens. That is the rational thing to do. It is irrational to worship creation. Creation testifies of a creator. The evolutionist worships creation because they did not want to retain God in their mind. God gives them over to reprobate minds. "Professing themselves to be wise, they become fools" ( Romans 1:22 ), because they worship and serve the creature more than the creator who is blessed forever more.

So, in the proclaiming of the everlasting gospel they are given words of wisdom to worship Him who has made the heaven and earth.

and the sea, [and the river, the streams and the lakes]. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all of the nations drink of the wine of the wrath of her fornication ( Revelation 14:7-8 ).

And we will get in chapter seventeen complete details on this fallen Babylon, as we read the very same thing. And we are given details on the fall of this great religious system of Babylon.

And the third angel followed them, saying with a loud voice, If any man worships the beast and his image, and receive his mark in his forehead, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb ( Revelation 14:9-10 ):

Now, this means that God is going to give every man a chance. The first angel proclaims the everlasting gospel. Now, this angel warns man against worshipping the beast or taking his mark, so that if a man does take the mark and does worship the beast or his image, he is doing it knowingly. He is doing it willfully in willful rebellion against God, because he has been deceived into thinking that in the final conflict that will soon be taking place, that Satan and the forces of darkness will be able to overcome the forces of light.

You listen to those involved in satanic cults and satanic worship today and they do say they are winning. Just look around and see. They think that Christianity doesn't have a chance. They think they are on the winning side, and they are advocating their victory.

I heard some kid on Donohue the other day. He was a Satan worshiper, and he was declaring we are winning. He said, "Just look at the world in which you live, we are winning. Evil is going to triumph over good." And they are declaring their victory. And they are actually deceived into believing that they will be able to triumph. Thus, when the angel goes through the skies warning them they're taking the mark, after that will be a deliberate willful act of rebellion against God.

That is why at this final opportunity the gospel will be proclaimed. God would not proclaim it unless there were the opportunity of being saved. And there is that final rejection that identifying themselves against God, and thus the wrath of God is to be poured out, the cup of His indignation. Indignation is an Old Testament word for the "great tribulation". You find it used many times in the Old Testament in reference to the tribulation.

and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascends up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receives the mark of his name. Here is the patience of the saints ( Revelation 14:10-12 ):

We were also told earlier that the patience of the saints is to know that they that incarcerate them will be incarcerated and so forth. They that kill with the sword must be killed with the sword. Here are the patience of the saints at this point.

here are they that keep the commandments of God, and the faith of Jesus Christ. And I heard a voice from heaven saying unto me, Write ( Revelation 14:12-13 ),

Now, the three angels flying through the midst of heaven, but now this is another voice from heaven.

Write, Blessed are the dead which die in the Lord from hencefoRuth ( Revelation 14:13 ):

At this point because of the Great Tribulation that is going to come upon the earth those that are martyred by their refusal, blessed are the dead who die in the Lord, who die for their testimony for the Lord.

[they have ceased from their labours; or] they rest from their labours; and their works do follow them ( Revelation 14:13 ).

Now, this is confirmed by the Spirit. "Yea, saith the Spirit."

And I looked, and behold a white cloud, and upon the cloud there was one sitting like the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped ( Revelation 14:14-16 ).

An interesting passage again, parallel passage in the book of Isaiah of him who was coming, his garments were like those who had been treading in the winepress. Jesus when He comes is coming to clean up the earth and to establish his kingdom. And here is pronounced that the time has come, "thrust in your sickle and reap the earth".

And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe ( Revelation 14:18 ).

Man has come to the fullness of rebellion against God and the time of God's final judgments have come and so the order to thrust in the sickle.

And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God. And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs ( Revelation 14:19-20 ).

From Mageddo to Edom. And we read in Isaiah's prophecy that he will be coming from Edom with his garment stained with blood. Who is this that comes with garments stained with blood? In Isaiah's prophecy, "from Edom to Armageddon is one thousand six hundred furlongs"( Isaiah 63:1 ). And when this judgment comes, the armies and the nations of the world will have gathered for a final conflict seeking really to overthrow the Lord on His return.

In Psalms two, God said, "Why do the heathen rage and the people imagine a vain thing. For they have gathered against the Lord and against his anointed,"( Psalms 2:1 ) His Messiah, His Christ. The people imagining a vain thing, that they could actually overthrow Jesus Christ and prohibit Him coming and establishing His reign. Knowing that He is coming again, knowing that He is coming to that area, they are going to gather together, and they actually feel that they can overthrow Him. People have imagined a vain thing, for they have gathered together against the Lord and against His Christ. But "He saith unto me, Ask of me and I will give you the heathen for thine inheritance and the utter most parts of the earth for thy possession" ( Psalms 2:8 ). For the Lord in heaven shall laugh for He shall have them in derision.

The stupidity of Satan and man thinking that they could actually overthrow God. God will just chuckle at the thought. "

Dr. Constable's Expository Notes

Four climactic announcements 14:6-13

"And I saw" (Gr. kai eidon) signals another scene of this vision on earth. In this one John heard four announcements that provide incentives for remaining faithful to God and resisting the beasts. Angels made the first three announcements, and a voice from heaven gave the fourth.

Dr. Constable's Expository Notes

The blessedness of those who die in Christ 14:13

This "voice" was probably the Lamb’s (Revelation 1:10-11; Revelation 1:19; cf. Revelation 10:4; Revelation 10:8; Revelation 11:12; Revelation 14:2; Revelation 18:4; Revelation 21:3). The voice told John to record that it would be a blessing for the believers who live during the Great Tribulation to die as martyrs. They will receive a unique blessing reserved for no one else. [Note: Moffatt, 5:439; Robertson, 6:413.] This is the second of seven beatitudes in the book (cf. Revelation 1:3; Revelation 16:15; Revelation 19:9; Revelation 20:6; Revelation 22:7; Revelation 22:14). Here, as often in Scripture, the blessing assures a future reward for present obedience to God. [Note: Beckwith, p. 422.]

"The faithfulness of the martyrs unto death is not a legalistic work which merits eternal bliss, but a manifestation of their devotion to Christ. These works follow them in the sense that there can be no separation between what a man is and what he does." [Note: Mounce, p. 278.]

Many believers will die as martyrs for refusing to worship the beast (Revelation 13:15). They will die "in the Lord" in the sense of dying as their Lord did, namely, for His faithfulness to God. The word order in the Greek text makes this interpretation preferable to the one that takes "in the Lord" as simply a designation of believers who are "in Christ." "From now on" means from this time in the Tribulation on, specifically during the bowl judgments. They will thereby escape the intense persecution of the beast, which they would otherwise experience, if they remained faithful to Christ (cf. Revelation 12:17).

The Holy Spirit added (cf. Revelation 22:17) that they would also experience blessing because they would be at rest beyond the grave and because God would then reward their faithful deeds (cf. 1 Timothy 5:24-25; Hebrews 6:10). In contrast, the beast-worshippers have no rest (Revelation 14:11) and receive punishment for their unfaithfulness to God (Revelation 14:10).

"God does not save anyone for his works, but He does reward us for our works. Our works (good or bad) are like tin cans tied to a dog’s tail; we cannot get away from them. They will follow us to the bema seat of Christ." [Note: McGee, 5:1011.]

This is a positive incentive to remain faithful that balances the negative warning previously given (Revelation 14:9-12).

Barclay's Daily Study Bible

Chapter 14

THE FATHER'S OWN ( Revelation 14:1 )

14:1 I saw, and behold the Lamb stood on Mount Sion, and there were with him one hundred and forty-four thousand who had his name, and the name of his Father written on their foreheads.

John's next vision opens with the Lamb standing in triumph on Mount Sion and with him the one hundred and forty-four thousand of whom we read in Revelation 7:1-17. They are marked with his name and with the name of his Father on their foreheads. We have already thought about the meaning of the marking but we must look at it again. In the ancient world a mark upon a person could stand for at least five different things.

(i) It could stand for ownership. Often the slave was branded with his owner's mark, as sheep and cattle are branded. The company with the Lamb belong to God.

(ii) It could stand for loyalty. The soldier would sometimes brand his hand with the name of the general whom he loved and would follow into any battle. The company of the Lamb are the veterans who have proved their loyalty.

(iii) It could stand for security. There is a curious third or fourth century papyrus letter from a son to his father Apollo. Times are dangerous, and the son and the father are separated. The son sends his greetings and good wishes, and then goes on: "I have indeed told you before of my grief at your absence from among us, and my fear that something dreadful might happen to you, and that we may not find your body. Indeed, I often wished to tell you that, having regard to the insecurity, I wanted to stamp a mark upon you" (P. Oxy. 680). The son wished to put a mark upon his father's body in order to keep it safe. The company of the Lamb are those marked for security in life and in death.

(iv) It could stand for dependence. Robertson Smith quotes a curious example of this. The great Arab chieftains had their humble clients who were absolutely dependent on them. Often the sheik would brand them with the same mark as he used to brand his camels to show that they were dependent on him. The company of the Lamb are those who are utterly dependent on his love and grace.

(v) It could stand for safety. It was common for those who were the devotees of a god to be stamped with his sign. Sometimes that worked very cruelly. Plutarch tells us that after the disastrous defeat of the Athenians under Nicias in Sicily, the Sicilians took the captives and branded them on the forehead with a galloping horse, the emblem of Sicily (Plutarch: Nicias 29). 3 Maccabees tells us that Ptolemy the Fourth of Egypt ordered that "all Jews should be degraded to the lowest rank and to the condition of slaves; and that those who spoke against it should be taken by force and put to death; and that these when they were registered should be marked with a brand on their bodies, with the ivy leaf, the emblem of Bacchus" (3Maccabees 2:28, 293Maccabees 29).

These instances involve degradation and cruelty. But there were others. The Syrians were regularly tattooed on the wrist or the neck with the mark of their god. But there is a more relevant instance than any of these. Herodotus (2: 113) tells us that there was a temple of Heracles at the Canopic mouth of the Nile which possessed the right of asylum. Any criminal, slave or free man, was safe there from pursuing vengeance. When such a fugitive reached that temple, he was branded with certain sacred marks in token that he had delivered himself to the god and that none could touch him any more. They were the marks of absolute security. The company of the Lamb are those who have cast themselves on the mercy of God in Jesus Christ and are for ever safe.

THE SONG WHICH ONLY GOD'S OWN CAN LEARN ( Revelation 14:2-3 )

14:2-3 And I heard a voice from heaven like the sound of many waters and like the voice of great thunder, and the voice I heard was like the sound of harpers playing on their harps. And they were singing a new song before the throne and before the four living creatures and before the elders, and no one was able to learn the song except the one hundred and forty-four thousand who had been purchased for God from the earth.

This passage begins with a wonderful description of the voice of God.

(i) It was like the sound of many waters. Here we are reminded of the power of the voice of God, for there is no power like the crash of the mountainous waves upon the beaches and the cliffs.

(ii) It was like the voice of great thunder. Here we are reminded of the unmistakableness of the voice of God. No one can fail to hear the thunder-clap.

(iii) It was like the sound of many harpers playing on their harps. Here we are reminded of the melody of the voice of God. There is in that voice the gentle graciousness of sweet music to calm the troubled heart.

The Lamb's company were singing a song which only they could learn. Here there is a truth which runs through all life. To learn certain things a man must be a certain kind of person. The Lamb's company were able to learn the new song because they had passed through certain experiences.

(a) They had suffered. There are certain things which only sorrow can teach. As someone made the poets say: "We learned in suffering what we teach in song." Sorrow can produce resentment but it can also produce faith and peace and a new song.

(b) They had lived in loyalty. It is clear that, as the years pass on, the leader will draw closer to his loyal followers and they to him; then he will be able to teach them things the unfaithful or spasmodic follower can never learn.

(c) That is another way of saying that the company of the Lamb had made steady progress in spiritual growth. A teacher can teach deeper things to a mature student than to an immature beginner. And Jesus Christ can reveal more treasures of wisdom to those who day by day grow up into him. The tragedy of so many is static Christianity.

THE FINEST FLOWER ( Revelation 14:4 a)

14:4a These are they who have not defiled themselves with women, for they are virgins.

We take this half verse by itself, for it is one of the most difficult sayings in the whole of the Revelation, and it is of the utmost importance to get its meaning clear. It describes the unsullied purity of those who are in the company of the Lamb, but in what does that purity consist?

(i) Does it describe those who in sexual relationships have been pure? That can hardly be the case, for the people in question are described, not simply as pure, but as virgins, that is, as those who have never known sexual relations at all.

(ii) Does it describe those who have kept themselves free from spiritual adultery, that is, from all disloyalty to Jesus Christ? Again and again in the Old Testament we find it said of the people of Israel that they went awhoring after strange gods ( Exodus 34:15; Deuteronomy 31:16; Judges 2:17; Judges 8:27; Judges 8:33; Hosea 9:1). But this passage does not read as if it was metaphorical.

(iii) Does it describe those who have remained celibate? The days soon came when the Church glorified virginity and held that the highest Christian life was possible only for those who renounced marriage altogether. The Gnostics held that "marriage and generation are from Satan." Tatian held that "marriage is corruption and fornication." Marcion set up churches for those who were celibates and from which all others were barred. One of the greatest of the early fathers, Origen, voluntarily castrated himself to ensure perpetual virginity. In the Acts of Paul and Thecla (11) it is the charge of Demas against Paul that "he deprives young men of wives and maidens of husbands by saying that in no other way shall there be a resurrection for you save by remaining chaste and keeping the flesh chaste." There is a record of a Roman trial (Ruinart: Acts of the Martyrs, 27th April, 304) in which the Christians are described as "the people who impose upon silly women and tell them that they must not marry and persuade them to adopt a fanciful chastity." This is precisely the spirit which was to beget the monasteries and the convents, and the implication that everything to do with sex and the body is wrong.

This is far from the teaching of the New Testament. Jesus glorified marriage, saying that for this cause a man left his own family and was so closely united to his wife that they were one flesh, and warning that what God has joined no man may put asunder ( Matthew 19:4-6). In his highest teaching Paul glorified marriage, likening the relationship of Christ to his Church to the relationship between man and wife ( Ephesians 5:22-33). The writer to the Hebrews lays it down: "Let marriage be held in honour among all" ( Hebrews 13:4).

What, then, are we to say of our present passage? If we are to treat it honestly, we cannot avoid the conclusion that it praises celibacy and virginity and belittles marriage. There are two possible explanations.

(a) It is possible that the writer of the Revelation did mean to exalt celibacy and virginity; the likelihood is that he was writing about A.D. 90 when this tendency was already in the Church. If that is so we will have to lay this passage on one side, because, tested by the rest of the New Testament, it is not a correct statement of the Christian ethic.

(b) There is another possible interpretation. When scribes were copying New Testament books they often added notes and comments in the margin, to explain the text. It may well be that some scribe in later days, copying this passage wished to give his opinion as to who the one hundred and forty thousand were; and added in the margin: "This means those who never defiled themselves with women and who remained virgins." This is all the more likely since many of the later scribes were monks. When the manuscript was recopied, the comment in the margin may well have been included in the text as very commonly happened. This would then mean that the first half of Revelation 14:4 is not the words of John at all but the comment of a scribe.

THE IMITATION OF CHRIST ( Revelation 14:4 b-5)

14:4b-5 These are they who follow the Lamb wherever he goes. They were bought from amongst men, a sacrifice to God and to the Lamb, and no falsehood was found in their mouth, for they are without blemish.

The company of the Lamb are those who follow the Lamb wherever he goes. The simplest definition of a Christian is simply one who follows Jesus Christ. "Follow me!" Jesus said to Philip ( John 1:43), and to Matthew ( Mark 2:14). "Follow me!" he said to the rich young ruler ( Mark 10:21), and to the unnamed disciple ( Luke 9:59). When Peter asked what was to happen to John, Jesus told him not to bother about what would happen to others but to concentrate on following him ( John 21:19-22). He left us an example, said Peter, that we should follow in his steps ( 1 Peter 2:21).

John calls the company of the Lamb three things:

(i) They are a sacrifice to God and to the Lamb. The word for sacrifice is aparche ( G536) . This really means the sacrifice of the first-fruits. The first-fruits were the best of the crop; they were a symbol of the harvest to come; and they were a symbolic dedication of the whole harvest to God. So the Christian is the best that can be offered to God; each Christian is a foretaste of the time when all the world will be dedicated to God; and the Christian is the man who has consecrated his life to God.

(ii) No falsehood was found in their mouth. This is a favourite thought in Scripture. "Blessed is the man," says the Psalmist, "in whose spirit there is no deceit" ( Psalms 32:2). Isaiah said of the servant of the Lord: "And there was no deceit in his mouth" ( Isaiah 53:9). Zephaniah said of the chosen remnant of the people: "Nor shall there be found in their mouth a deceitful tongue" ( Zephaniah 3:13). Peter took the words about the servant and applied them to Jesus: "No guile was found on his lips" ( 1 Peter 2:22). There is something here which we can well understand. Just as we desire friends who are sincere, so does Jesus Christ.

(iii) They are without blemish. The word is amomos ( G299) and is characteristically a sacrificial word. It describes the animal which is without flaw and so fit for an offering to God. It is interesting to note how often this word is used of the Christian. God has chosen us that we should be holy and without blame before him ( Ephesians 1:4; compare Colossians 1:22). The Church must be glorious, not having spot, or wrinkle or any such thing ( Ephesians 5:27). Peter speaks of Jesus as a Lamb without blemish and without spot ( 1 Peter 1:19). We received life to make of it a sacrifice to God; and that which is offered to God must be without blemish.

There follows the vision of the three angels, the angel with the summons to worship the true God ( Revelation 14:6-7), the angel who foretells the doom of Rome ( Revelation 14:8), and the angel who foretells the judgment and destruction of those who have denied their faith and worshipped the beast ( Revelation 14:9-12).

THE SUMMONS TO THE WORSHIP OF GOD ( Revelation 14:6-7 )

14:6-7 And I saw another angel flying in the midst of the sky with an everlasting gospel to preach to those who dwell upon the earth and to every race and tribe and tongue and people. And he was saying with a great voice: "Fear God and give him glory, because the hour of his judgment has come, and worship him who made the heaven and the earth and the sea and the springs of waters."

One of the signs which were to precede the end was that the gospel would be preached in all the world for a witness to all nations ( Matthew 24:14). Here is the fulfilment of that prophecy. The angel comes with the message of the gospel to all races and tribes and tongues and peoples.

The angel comes with an everlasting gospel. Everlasting could mean that the gospel is eternally valid, that even in a world which is crashing to its doom its truth still stands. It could mean that the gospel has existed from all eternity. Paul in the great doxology in Romans speaks of Jesus Christ as the revelation of the mystery which was kept secret since the world began ( Romans 16:25). It could mean that the gospel is the eternal purpose of God for man. It could mean that it deals with the eternal things.

It may seem strange that the angel with the gospel is followed immediately by the angels of doom. But the gospel has of necessity a double-edged quality. It is good news for those who receive it but it is judgment to those who reject it. And the condemnation of those who reject it is all the greater because they were given the chance to accept it.

The words of the angel are interesting. They are a summons to worship the God who is the Creator of all things. This message is not specifically Christian but the basis of all religion. It corresponds exactly to the message which Paul and Barnabas brought to the people of Lystra, when they told them that they must "turn from these vain things to a living God who made the heaven, and the earth, and the sea, and all that is in them" ( Acts 14:15). H. B. Swete called this "an appeal to the conscience of untaught heathenism, incapable as yet of apprehending any other."

THE FALL OF BABYLON ( Revelation 14:8 )

14:8 And another angel, a second angel, followed him saying: "Fallen, fallen is the great Babylon, who made all the nations to drink of the wine of the wrath of her fornication."

Here is prophesied the doom of Rome. Throughout the Revelation Rome is described as Babylon, a description which was common between the Testaments. The writer of 2Baruch begins his pronouncement against Rome: "I, Baruch, say this against thee, Babylon" (Baruch 11:1). When the Sibylline Oracles describe the imagined flight of Nero from Rome, they say: "Then shall flee from Babylon a king shameless and fearless, whom all mortals and the best men loathe" (Sibylline Oracles 5: 143). In the ancient days Babylon to the prophets had been the very incarnation of power and lust and luxury and sin; and to the early Jewish Christians Babylon seemed to have been reborn in the lust and luxury and immorality of Rome.

The fall of Babylon to Cyrus the Persian had been one of the shattering events of ancient history. The very words which the Revelation uses are echoes of those in which the ancient prophets had foretold that fall. "Fallen, fallen is Babylon," said Isaiah, "and all the images of her gods he has shattered to the ground" ( Isaiah 21:9). "Suddenly Babylon has fallen," said Jeremiah, "and been broken" ( Jeremiah 51:8).

Babylon is said to have made all the nations drink of the wine of the wrath of her fornication. In this phrase two Old Testament conceptions have been fused into one. In Jeremiah 51:7 it is said of Babylon: "Babylon was a golden cup in the Lord's hand, making all the earth drunken; the nations drank of her wine; therefore, the nations went mad." The idea is that Babylon had been a corrupting force which had lured the nations into a kind of insane immorality. The background is the picture of a prostitute persuading a man into immorality by filling him full of wine, so that he could no longer resist her wiles. Rome has been like that, like some glittering prostitute seducing the world. The other picture is of the cup of the wrath of God. Job says of the wicked man: "Let him drink of the wrath of the Almighty" ( Job 21:20). The Psalmist speaks of the wicked having to drink the dregs of the red cup in the hand of God ( Psalms 75:8). Isaiah speaks of Jerusalem having drunk the cup of God's fury ( Isaiah 51:17). God instructs Jeremiah to take the wine cup of his fury and to give it to the nations to drink ( Jeremiah 25:15).

We might paraphrase by saying that Babylon made the nations drink of the wine which seduces men to fornication and which brings as its consequence the wrath of God.

Behind all this remains the eternal truth that the nation or the man whose influence is to evil will not escape the avenging wrath of God.

THE DOOM OF THE MAN WHO DENIES HIS LORD ( Revelation 14:9-12 )

14:9-12 And another angel, a third angel, followed them saying with a great voice: "If anyone worships the beast and his image, and receives a mark upon his forehead or upon his hand, he too shall drink of the wine of the wrath of God, mingled undiluted in the cup of his wrath, and he will be tortured with fire and brimstone in the presence of the holy angels and of the Lamb. The smoke of their torture ascends for ever and ever, and those who worship the beast and his image have no rest by day or night, nor has anyone who receives the mark of his name.

Warning has already been given of the power of the beast and of the mark that the beast will seek to set upon all men ( Revelation 13:1-18). Now there is warning to those who fail in that time of trial.

It is significant that this is the fiercest warning of all. Of all dooms, as the Revelation sees it, the doom of the apostate is worst. The reason is that the Church was battling for its very existence. If it was to continue the individual Christian must be prepared to face suffering and trial, imprisonment and death. If the individual Christian yielded, the Church died. In our day the individual Christian is still of paramount importance, but his function now is not usually to protect the faith by being ready to die for it, but to commend it by being diligent to live for it.

The doom of the apostate is thought of in pictures of the most terrible judgment that ever fell on this earth--that of Sodom and Gomorrah. "Lo, the smoke of the land went up like the smoke of a furnace" ( Genesis 19:28). John echoes the words of Isaiah describing the day of the Lord's vengeance: "And the streams of Edom shall be turned into pitch, and her soil into brimstone; her land shall become burning pitch. Night and day it shall not be quenched; its smoke shall go up for ever. From generation to generation it shall lie waste; none shall pass through it for ever and ever" ( Isaiah 34:8-10).

The wicked will be destroyed in the presence of the holy angels and of the Lamb. As we have seen before, part of the blessedness of heaven was to see the suffering of the sinner in hell. As 2 Esdras has it: "There shall be shewn the furnace of hell, and opposite to it the paradise of delight" ( 2Esther 7:36). We have the same idea in the Book of Enoch: "I will give them over (the wicked) into the hands of mine elect: as straw in the fire, so shall they burn before the face of the holy: as lead in the water shall they sink before the face of the righteous, and no trace of them shall be found any more" (Enoch 48:9). A feature of the last days will be "the spectacle of righteous judgment in the presence of the righteous" (Enoch 27:2, 3). When Chrysostom was encouraging Olympias to steadfastness, he encouraged her by promising that in due time she would see the divine torture of the persecutors, just as Lazarus saw Dives tormented in flames.

We may dislike this line of thought; we may condemn it as subchristian--and indeed it is. But we have no real right to speak until we have gone through the same sufferings as the early Christians did. Many a time the heathen had looked down from the crowded seats of the arena on the sufferings of the Christians; and the early Christians were sustained by the thought that some day the divine justice of heaven would adjust the balance of earth's injustices.

THE REST OF THE FAITHFUL SOUL ( Revelation 14:13 )

14:13 And I heard a voice from heaven saying: "Blessed are the dead who die in the Lord from now on. Yes, says the Spirit, they are blessed, because they rest from their labours, for their deeds follow with them."

After the terrible prophecies of the terrors to come and the terrible warnings to those who are false, there comes the gracious promise.

Blessed are the dead who die in the Lord--the idea of dying in the Lord occurs more than once in the New Testament. Paul speaks of the dead in Christ ( 1 Thessalonians 4:16) and of those who have fallen asleep in Christ ( 1 Corinthians 15:18). The meaning of all these phrases is those who come to the end still one with Christ. Everything was trying to separate men from Christ; but the supreme happiness was for those who came to the end still inseparable from the Master whom they loved.

The promise is of rest. They will rest from their labours. Rest is never so sweet as after the most strenuous toil. As Spenser had it:

Sleep after toil, port after stormy seas,

Ease after war, death after life does greatly please.

Their works follow with them--at first this sounds as if the Revelation is preaching salvation by works. But we have to be careful what John means by works. He speaks of the works of the Ephesians--their labour and their patience ( Revelation 2:2); he speaks of the works of the Thyatirans--their charity and their service and their faith ( Revelation 2:19). By works he means character. He is in effect saying: "When you leave this earth, all that you can take with you is yourself. If you come to the end of this life still one with Christ, you will take with you a character tried and tested like gold, which has something of his reflection in it; and, if you take with you to the world beyond a character like that, blessed are you."

THE HARVEST OF JUDGMENT ( Revelation 14:14-20 )

14:14-20 And I saw and behold a white cloud, and seated on the cloud one like a son of man. On his head he had a victor's crown of gold, and in his hand he had a sharp sickle. And another angel came forth from the temple, saying with a great voice to him who was seated on the cloud: "Put in your sickle, and begin to reap, because the hour to reap has come, because the harvest of the earth is ripe and more than ripe." And he who was seated on the cloud put in his sickle upon the earth, and the earth was reaped. And another angel came from the temple which is in heaven and he too had a sharp sickle, and there came forth from the altar another angel, the angel who controls the fire, and he called with a great voice to him who had the sharp sickle saying: "Put in your sharp sickle and gather the clusters of the vine of the earth, because the grapes are ripe." So the angel put his sickle into the earth, and gathered the vintage of the earth, and cast it into the great winepress of the wrath of God. And the winepress was trodden outside the city, and blood came out of the winepress, as high as the horses' bridles, for sixteen hundred stades.

The final vision of this chapter is of judgment depicted in pictures which were very familiar to Jewish thought.

It begins with the picture of the victorious figure of one like a son of man. This comes from Daniel 7:13-14: "And I saw in the night visions, and, behold with the clouds of heaven, there came one like a son of man and he came to the ancient of days, and was presented before him. And to him was given dominion and glory and kingdom, that all peoples, nations and languages should serve him."

This picture goes on to depict judgment in two metaphors familiar to Scripture.

It depicts judgment in terms of harvesting. When Joel wished to say that judgment was near, he said: "Put in the sickle, for the harvest is ripe" ( Joel 3:13). "When the grain is ripe," said Jesus, "at once he puts in the sickle, because the harvest has come" ( Mark 4:29); and in the parable of the wheat and the tares he uses the harvest as a picture of judgment ( Matthew 13:24-30; Matthew 13:37-43).

It depicts judgment in terms of the wine press, which consisted of an upper and a lower trough connected by a channel. The troughs might be hollowed out in the rock or they might be built of brick. The grapes were put into the upper trough which was on a slightly higher level. They were then trampled with the feet and the juice flowed down the connecting channel into the lower trough. Often in the Old Testament, God's judgment is likened to the trampling of the grapes. "The Lord flouted all my mighty men in the midst of me...the Lord has trodden as in a winepress the virgin daughter of Judah" ( Lamentations 1:15). "I have trodden the winepress alone; and from the peoples no one was with me; I trod them in my anger, and trampled them in my wrath; their life blood is sprinkled upon my garments" ( Isaiah 63:3).

Here, then, we have judgment depicted in the two familiar figures of the harvest and of the winepress. To this is added another familiar picture. The wine press is to be trodden outside the city, that is, Jerusalem. Both in the Old Testament and in the books between the Testaments there was a line of thought which held that the Gentiles would be brought to Jerusalem and judged there. Joel has a picture of all the nations gathered into the valley of Jehoshaphat and judged there ( Joel 3:2; Joel 3:12). Zechariah has a picture of a last attack of the Gentiles on Jerusalem and of their judgment there ( Zechariah 14:1-4).

There are two difficult things in this passage. First, there is the fact that the one like a son of man reaps and also an angel reaps. We may regard the one like the son of man, the risen and victorious Lord, reaping the harvest of his own people, while the angel with the sharp sickle reaps the harvest of those destined for judgment.

Second, it is said that the blood came up to the horses' bridles and spread for a distance of sixteen hundred stades or furlongs. No one has ever discovered a really satisfying explanation of this. The least unsatisfactory explanation is that sixteen hundred stades is almost exactly the length of Palestine from north to south; and this would mean that the tide of judgment would flow over and include the whole land. In that case the figure would symbolically describe the completeness of the judgment.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Revelation 14:13

Spoken three times for EMPHASIS -- We should really believe it!

1) Voice from heaven

2) A holy apostle to write it

3) Yea, by the Holy Spirit

heard a voice . . This “voice” was probably the Lamb’s (Revelation 1:10-11, Revelation 1:19; cf. Revelation 10:4, Revelation 10:8; Revelation 11:12; Revelation 14:2; Revelation 18:4; Revelation 21:3). - Constable

A dramatic voice from heaven once again instructs John to write (see Revelation 1:11, Revelation 1:19; Revelation 21:5; cp. Revelation 10:4). • Blessed are those who die in the Lord: God desires that those who endure persecution be with him and enjoy his blessings and rest. - NLTSB

Write . . See Revelation 1:11, Revelation 1:19; Revelation 2:1, Revelation 2:8, Revelation 2:12, Revelation 2:18; Revelation 3:1, Revelation 3:7, Revelation 3:14; Revelation 19:9; Revelation 21:5. This has been John’s command from the beginning of the book. - FSB

Blessed are . . A second of seven beatitudes in Revelation (Revelation 14:13; Revelation 16:15; Revelation 19:9; Revelation 20:6; Revelation 22:7, Revelation 22:14), reminiscent of Jesus’ Sermon on the Mount (Matthew 5:3-11).

    It is important for the saints to know that they are precious in God’s site, cf Psalms 116:15.

die in the Lord . . Cf. 1 Thessalonians 4:16. In union or in a right relationship with the Lord.

from now on . . John anticipates several martyrdoms in the near future. - FSB

Yes,, says the Spirit . . The Holy Spirit added (cf. Revelation 22:17) that they would also experience blessing because they would be at rest beyond the grave and because God would then reward their faithful deeds (cf. 1 Timothy 5:24-25; Hebrews 6:10). In contrast, the beast-worshippers have no rest (Revelation 14:11) and receive punishment for their unfaithfulness to God (Revelation 14:10). - Constable

says the Spirit . . The one who addresses the churches (Revelation 2:7) and inspires prophecy ( Revelation 19:10) here speaks directly (Revelation 22:17), confirming the exhortation and promise in Revelation 14:12-13. - NIVZSB

they will rest . . The martyrs “wait a little longer” (Revelation 6:11) before entering the eternal “Sabbath-rest” for God’s people (Hebrews 4:9-10). - NIVZSB

that they may rest . . The construction probably is, “who die that they may rest”—the sense is, “Yea, they are indeed blessed, for the result, and the providential end, of their dying is, to bring them to rest.” - CBSC

and their works . . Read, for their works. - CBSC

do follow them . . More accurately, follow with them: there is therefore hardly any resemblance to 1 Timothy 5:24-25. The meaning of the passage is much the same as 1 Thessalonians 4:15 —we are not to think of the holy dead as if they missed (and as if the dead of the last days only just missed) the glories of the Lord’s coming: for they and their good works are kept by Him safe against that day, ready to share in its glories. - CBSC

Gill's Exposition of the Whole Bible

And I heard a voice from heaven,.... Like that which was heard at Christ's baptism and transfiguration, certifying the truth of what follows, so that that may be depended upon as an undoubted verity:

saying unto me, write; which is a further confirmation of the following sayings being true and faithful; see Revelation 1:9

blessed are the dead which die in the Lord from henceforth; merely to die is not an happiness, for death is common to all, good and bad; it is a disunion of soul and body, and cannot be in itself desirable; it is the fruit of sin, and has something in it awful and terrible; and though it is the privilege of believers, as its sting is removed by Christ, yet not as simply and absolutely considered; but to die in the Lord is a blessedness: some render the words, "which die for the Lord"; so the Arabic version, "which die for the faith of the Lord"; and the Ethiopic version, "which die for God"; and so restrain them to the martyrs of Jesus: to suffer death for the sake of Christ and his Gospel is a gift and an honour, and what glorifies Christ; and there is a glory consequent upon it, which such shall enjoy; but then in the spiritual reign of Christ, to which this passage refers, and after the destruction of antichrist, there will be no more suffering for Christ, no more martyrdoms; wherefore this cannot be the sense of the words: nor do they mean dying in the lively exercise of faith and hope in the Lord; for though it is a happiness so to die, both to persons themselves, and to their friends and relations, yet these are not the only persons that are blessed; there are some who all their lifetime are subject to bondage, and go off in the dark, and yet are happy; but to die in the Lord is to die interested in him, in union to him; which union is not dissolved by death, and which preserves from all condemnation, at death or at judgment, and secures the soul's immediate entrance into happiness, and the resurrection of the body at the last day, and therefore such must be blessed: the phrase, "from henceforth", is differently placed; the Ethiopic version connects it with the word "write", rendering it, "write now"; and the Vulgate Latin version reads it with the next clause, "hereafter, yea, saith the Spirit"; and so the Latin interpreter of the Syriac version, though that itself seems rather to place it as ours does, and which is most correct; and is to be understood not of the time of John's writing, thenceforward to the resurrection; for those that died before his time were as happy as those who died after; nor of the time of death, though it is a truth, that from the time of the saints' death, and from the very moment of their separation, they are blessed, and are in a state of happiness until the resurrection; but of that period of time which the declarations made by the three preceding angels refer to, from thenceforward, and after the destruction of antichrist, and during the spiritual reign of Christ: and the sense is, that happy will those persons be that die in Christ within that time, and before the Laodicean church state takes place; when coldness, lukewarmness, and carnal security will seize upon men, and Christ will come upon them at an unawares; and those sharp and severe times will commence, signified by the harvest and vintage of the earth in the following verses, and which seem to be no other than the end of the world, and the destruction of it; wherefore happy will they be that are going to heaven before that time comes; see Ecclesiastes 4:1

yea, saith the Spirit; the third witness in heaven, who sets his seal to the truth of what the voice declares, and shows wherein this blessedness will consist:

that they may rest from their labours; both of body and soul; from all toil of body, and laborious work, from all diseases and distempers of body, and all outward sorrows and calamities men labour under, and are fatigued with in this life; and from all inward troubles, from a body of sin, from the temptations of Satan, and from all doubts and fears, from their present warfare state, and all conflicts with their spiritual enemies:

and their works do follow them; they do not go before them, to prepare heaven and happiness for them; nor do they take them along with them, and use them as pleas for their admission into the heavenly glory; but they will follow them, and will be found to praise, and honour, and glory, and will be taken notice of by Christ, and graciously rewarded by him, at his appearing and kingdom. This is directly opposite to the notions of the Jews, who say, that when a man departs this life, his works "go before him", and say unto him, thou hast done so and so, in such a place, and on such a day w; and that whoever does a good work in this world, it shall "go before him" in the world to come x; and so they y represent good works as saying to a man when he is about to die,

"go in peace; before thou gettest thither, אנו מקדימים אותך, we will go before thee, as it is said, Isaiah 48:8 "thy righteousness shall go before thee".''

Sometimes they say z, they go along with him at the time of a man's departure: neither gold, nor silver, nor precious stones and pearls accompany him, but the law and good works, as it is said, Proverbs 6:22 "when thou goest it shall lead thee", &c.

w T. Bab. Taanith, fol. 11. 1. x T. Bab. Sota, fol. 3. 2. & Avoda Zara, fol. 5. 1. & Nishmat Chayim, fol. 21. 1. y Pirke Eliezer, c. 34. & Yalkut Simeoni, par. 2. fol. 55. 4. z Pirke Abot, c. 6. sect. 9.

Henry's Complete Commentary on the Bible

      13 And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.   14 And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.   15 And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe.   16 And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.   17 And another angel came out of the temple which is in heaven, he also having a sharp sickle.   18 And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe.   19 And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God.   20 And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs.

      Here we have the vision of the harvest and vintage, introduced with a solemn preface. Observe,

      I. The preface, Revelation 14:13; Revelation 14:13. Here note, 1. Whence this prophecy about the harvest came: it came down from heaven, and not from men, and therefore it is of certain truth and great authority. 2. How it was to be preserved and published--by writing; it was to be a matter of record, that the people of God might have recourse to it for their support and comfort upon all occasions. 3. What it principally intended, and that is, to show the blessedness of all the faithful saints and servants of God, both in death and after death: Blessed are the dead that die in the Lord from henceforth, c. Here observe, (1.) The description of those that are and shall be blessed--such as die in the Lord, either die in the cause of Christ, or rather die in a state of vital union with Christ, such as are found in Christ when death comes. (2.) The demonstration of this blessedness: They rest from their labours, and their works do follow them. [1.] They are blessed in their rest they rest from all sin, temptation, sorrow, and persecution. There the wicked cease from troubling, there the weary are at rest. [2.] They are blessed in their recompence: Their works follow them; they do not go before them as their title, or price of purchase, but follow them as their evidence of having lived and died in the Lord; and the memory of them will be pleasant, and the reward glorious, far above the merit of all their services and sufferings. [3.] They are happy in the time of their dying, when they have lived to see the cause of God reviving, the peace of the church returning, and the wrath of God falling upon their idolatrous cruel enemies. Such times are good times to die in; they have Simeon's desire: Now, Lord, let thou thy servant depart in peace, for mine eyes have seen thy salvation. And all this is ratified and confirmed by the testimony of the Spirit witnessing with their spirits and with the written word.

      II. We have the vision itself, represented by a harvest and a vintage.

      1. By a harvest (Revelation 14:14; Revelation 14:15), an emblem that sometimes signifies the cutting down of the wicked, when ripe for ruin, by the judgments of God, and sometimes the gathering in of the righteous, when ripe for heaven, by the mercy of God. This seems rather to represent God's judgments against the wicked: and here observe,

      (1.) The Lord of the harvest--one so like unto the Son of man that he was the same, even the Lord Jesus, who is described, [1.] By the chariot in which he sat--a white cloud, a cloud that had a bright side turned to the church, how dark soever it might be to the wicked. [2.] By the ensign of his power: On his head was a golden crown, authority to do all that he did and whatsoever he would do. [3.] By the instrument of his providences: In his hand a sharp sickle. [4.] By the solicitations he had from the temple to perform this great work. What he did, he was desired to do by his people; and, though he was resolved to do it, he would for this thing be sought unto by them, and so it should be in return to their prayers.

      (2.) The harvest-work, which is, to thrust the sickle into the corn, and reap the field. The sickle is the sword of God's justice; the field is the world; reaping is cutting the inhabitants of the earth down and carrying them off.

      (3.) The harvest-time; and this is when the corn is ripe, when the measure of the sin of men is filled up, and they are ripe for destruction. The most inveterate enemies of Christ and his church are not destroyed till by their sin they are ripe for ruin, and then he will spare them no longer; he will thrust in his sickle, and the earth shall be reaped.

      2. By a vintage, Revelation 14:17; Revelation 14:17. Some think that these two are only different emblems of the same judgment; others that they refer to distinct events of providence before the end of all things. Observe, (1.) To whom this vintage-work was committed--to an angel, another angel that came out from the altar, that is, from the holiest of all in heaven. (2.) At whose request this vintage-work was undertaken: it was, as before, at the cry of an angel out of the temple, the ministers and churches of God on earth. (3.) The work of the vintage, which consists of two parts:-- [1.] The cutting off, and gathering, the clusters of the vine, which were now ripe and ready, fully ripe,Revelation 14:18; Revelation 14:18. [2.] Casting these grapes into the wine-press (Revelation 14:19; Revelation 14:19); here we are told, First, What was the wine-press: it was the wrath of God, the fire of his indignation, some terrible calamity, very probably the sword, shedding the blood of the wicked. Secondly, Where was the place of the wine-press--without the city, where the army lay that came against Babylon. Thirdly, The quantity of the wine, that is, of the blood that was drawn forth by this judgment: it was, for depth, up to the horses' bridles, and, for breadth and length, a thousand and six hundred furlongs (Revelation 14:20; Revelation 14:20); that is, say some, 200 Italian miles, which is thought to be the measure of the holy land, and may be meant of the patrimony of the holy see, encompassing the city of Rome. But here we are left of doubtful conjectures. Perhaps this great event has not yet had its accomplishment, but the vision is for an appointed time; and therefore, though it may seem to tarry, we are to wait for it. But who shall live when the Lord does this?

Norris' Commentary on the Book of Revelation

ONE OF THE SEVEN BEATUTIDES OF REVELATION

2.

"Blessed are the dead who die in the Lord--that they may rest from their labours, for their deeds follow them." (Revelation 14:13). Even Christians get discouraged sometimes and feel that life is wasted, that the good does not last. But here is the assurance that to "die in the Lord" is not only to "rest from their labours" but to have the certainty that all that they have done for Christ will yet bear fruit. So, John strengthens those ringing words of the Apostle Paul’s in 1 Corinthians 15:58 "Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labour is not in vain."

Kelly Commentary on Books of the Bible

We begin now what may be called the second volume of the Revelation. The prophetic part of the book divides into two portions at this point. This is another land-mark that cannot be despised, if we would acquaint ourselves with its structure and the bearing of its contents. And it is absolutely requisite to have, at any rate, a generally correct understanding of its outline; else we are in imminent risk of making confusion, the moment we venture to put the parts together, or to form anything like a connected view of that which it conveys to us. The meaning will be made plainer, if I repeat that the seventh trumpet, which was the closing scene before us, brings us down to the end in a general way.

This is constantly the habit of prophecy: take, for instance, our Lord's prophecy inMatthew 24:1-51; Matthew 24:1-51, where, first of all, we are given the broad outline as far as verse 14 the "gospel of the kingdom" preached in all the world for a testimony to all nations; and then the end comes. Having thus brought us down to the close in a comprehensive manner, the Lord turns back, and specifies a particular part of that history in a confined sphere, namely, from the time that the abomination of desolation is set up in the holy place. This clearly is some time before the end. It does not indeed go back absolutely to the beginning, but it returns a certain way, in order to set forth a far closer and more precise view of the appalling state of things that will be found in Jerusalem before the end comes.

Just so is it in the Revelation. The seals and the. trumpets which follow one another conduct us from the time that the church is seen in heaven glorified till judgment closes, i.e. "the time of the dead, even that they should be judged," and the day of wrath upon the earth. Evidently this is the end. Then, in the portion which begins with the last verse of Revelation 11:1-19, we return for a special prophecy. The prophet had been told that he must prophesy again before many people and kings; and I suppose that this is the prophesying again.

So the temple of God is now seen to be open. It is not a door opened in heaven to give us the general view of what was to take place on the earth as regarded in the mind of God. This John did see, the general view being now closed; and we enter on a narrower line of things. The temple of God was opened in heaven, and there was seen in His temple the ark of His covenant. It is the resumption therefore of the old links with His ancient people Israel. At the same time it is not yet the day of blessedness for the Jew. Nor is heaven itself opened for Jesus, attended by risen saints, to appear for the judgment of the beast and the false prophet with their train. It is a transition state of things. When God deigns to look upon and gives us to see the ark of His covenant, He is going to assert His fidelity to the people. Of old He gave promises, and will shortly accomplish all which had been assured to their fathers. The ark of His covenant is the sign of the unfailing certainty of that to which He bound Himself.

"And there were lightnings, and voices, and thunderings," and besides not "an earthquake" only, but "great hail." In the first scene in the fourth chapter, when the door was seen open in heaven, there were "lightnings, and voices, and thunderings," but there was not even an earthquake. In Revelation 8:1-13 this addition appears. Now besides there is hail. Clearly, therefore, we are coming to far greater detail in the way of judgments from heaven on the earth.

Then the first sign was beheld above. "There appeared a great sign in heaven." We are not to suppose that when the prophecy is fulfilled, any woman will be seen either in heaven or elsewhere as its accomplishment. This is a fertile source of mistake in the interpretation of these visions. Her being seen in heaven shows that it is not a mere history of what is taking place on earth, but that it is all viewed in God's mind. Consequently it is seen above. In point of fact, what the woman represents will be Israel on the earth. The woman is a symbol of the chosen people viewed as a whole, for a future state of things that God means to establish here below. She was "clothed with the sun." Supreme authority is to be seen now connected with Israel, instead of her being in a state of desolation, down-trodden by the Gentiles. "And the moon under her feet" is an allusion, I suppose, to her old condition of legal ordinances, which, instead of governing her, are now subject to her under her feet. How aptly the moon sets forth the reflected light of the Mosaic system is evident to any thoughtful mind. In the millennium this will not be wholly out of sight as now under Christianity, but reappear only it will be in manifest subordination, as we may see in Ezekiel's prophecy. "And upon her head a crown of twelve stars." There is the evidence of human authority in the way of administration here below. In short, whether it be supreme, derivative, or subordinate authority, she is seen with all attached to her. Israel is therefore the manifest vessel of the mighty purposes of God for the earth; and God so looks at her and presents her to us. Thus it is as complete a chance as can be conceived for Israel. But this is not all. "She was with child, and crieth, travailing in birth, in pain to be delivered." It is not yet the day for joyous and triumphant accomplishment of the divine purpose, when before Zion travails she is to bring forth, and before her pain come she is to be delivered of a man-child. There is weakness and suffering yet, but all is secured, and the end is pledged.

Then there is another sign; namely, "a great red dragon, having seven heads and ten horns, and seven diadems upon his heads." It is Satan, but here invested with the form of the most determined and successful enemy that Israel ever had; for bad as was the tyranny of Nebuchadnezzar, it is evident that the Roman power trod down Jerusalem with a far more tremendous and permanent tyranny. This therefore makes the unfolding of this double sign so much the more striking. It is not that she is delivered yet; but she is seen by the prophet according to the mind of God. This is to be her place, a mighty encouragement, considering what she must pass through before it is all realized. Before this is effected, the enemy is shown in his character of rebellious apostate power. The dragon has seven heads i.e., the completeness of ruling authority; and ten horns, not exactly completeness, but at any rate a very large distribution approaching it, in the instruments of the power wielded in the west. Man is never thus complete. What God gave the woman we saw twelve stars. The dragon has only ten horns. There was a full succession of all the various forms of government, which I suppose to be referred to in the seven heads; but God would not give it that completeness of administrative power even in form which belonged to the woman. All will be in due order when the Lord Jesus takes the government of the earth into His hands in the age to come. "Verily I say unto you, That ye who have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit on twelve thrones, judging the twelve tribes of Israel." The twelve apostles of the Lamb are destined to this special place of honourable trust.

"His tail drew the third part of the stars of heaven." Here is what seems to show that the third part has a distinct connection with the Roman empire. We saw the third part for the first time in the trumpets, both in the four earlier trumpets and also in the sixth. I have no doubt the Roman empire is particularly in view; and, by the Roman empire we are to understand what was properly Roman the western portion, not what the Romans actually possessed, because they conquered a great deal that belonged to Greece for instance, and Babylon, and Medo-Persia. This was far east; but the properly Roman part was western Europe. There the dragon's power was particularly felt. It "drew the third part of the stars of heaven, and cast them unto the earth; and the dragon stands before the woman that was about to bring forth, that he might devour her child as soon as she should bring forth. And she brought forth a male son, who is about to shepherd all the nations with a rod of iron: and her child was caught up unto God, and unto his throne."

There are some things that require explanation here. First of all, a notion prevails that the woman is the church. There may be some Christians now present who have been so taught. A few words, I think, are quite sufficient to dispel the illusion. The church is never represented as a mother in scripture: still less could it be the mother of Christ. Viewed as a woman, the church is the bride of Christ, not His mother; whereas the Jewish body may be truly represented as His mother in symbol. Christ, as man, came of the Jews after the flesh. Accordingly, it is very plain that He is the one here described as the male. The same truth is most evident from the scriptures, whether we take the psalms or the prophets. "Unto us," Isaiah says, "a child is born, a son is given." Again, in the second psalm, we find that the one who is not merely the child of Israel, but acknowledged and honoured by God Himself as the Son, was to rule the nations with a rod of iron. There can be no doubt, therefore, that the Lord Jesus is the one here prominent as the male child.

This, then, furnishes an unquestionable and important key to the meaning of the scene we are now entering upon. The woman represents Israel in the mind of God, Israel in its full corporate character.

Another remark seems to me just. Although Christ, I have no doubt, is referred to as the man-child born of Israel, it may be no small difficulty at first sight to, some minds how to bring in the birth of Christ in this chapter. Indeed, it is a very fair question, and ought to be met. Let it then be observed, that here the Spirit of God is not proceeding with the course of the prophecy. I have already explained that He goes back. Consequently, so far all is perfectly open as to the point of time to which He returns. And another thing should be taken into account that in this portion there is no date serving to fix the time when the birth of the man-child takes place. But then it may be asked, why should the birth of the man-child be introduced here, seeing that it was a patent fact that the Lord had been born, had lived, and died, and gone to heaven long before? There was nothing new to tell. All this was long and well known through the gospel, as well as in oral teaching to the Christians; why then should it be set forth so strangely in this prophecy? The reason I believe to be, that God desired in this very striking manner to rehearse it mystically, and not at all in full open statement, so as to combine it with His translation to heaven and to His own throne. There was a further link with the re-opening of God's dealings with the Jews, and the eventual restoration of the nation. All are introduced here together.

Thus it is plain that God is not at all disposing these matters now as a question of time, but of connection with Christ their centre. John is going to enter into the final scenes after this; but before this is done, we have God's counsel shown about Israel. This brings forward the devil in his evil opposition to that counsel; for it was surely what the adversary most of all feared. Satan invariably opposes Christ with greater tenacity of purpose and hatred and pride than any other. Recognizing in Him the bruiser of himself and the deliverer of man and creation, there is a constant antagonism between Satan and the Son of God that is familiar to us all. But there is more than this: Satan sets himself against His connection with the poor and despised people of Israel. Nevertheless, before God openly espouses the part of Israel, there is the remarkable fact that Christ is caught up to Him and to His throne. Not a word is said of His life; not a word even about His death and resurrection. As far as this passage goes, one might suppose the Lord caught up on high as soon as He was born. This shows us how remarkably mystical the statement is. It is history neither anticipated nor in fact. Had it been an historical summary, we must have had His life noticed with those mighty events on which all hopes for the universe depend. All this is entirely passed over. The reason, I think, is just this, that it intimates to us, as in Old Testament prophecy, how the Lord and His people are wrapped up, as it were, in the very same symbol; even as, in a yet more intimate way, what is said about Christ applies to the Christian.

On this principle then I cannot but consider that the rapture of the man-child to God and His throne involves the rapture of the church in itself. The explanation why it is thus introduced here depends on the truth that Christ and the church are one, and have a common destiny. Inasmuch as He went up to heaven, so also the church is to be caught up. "So also is Christ," says the apostle Paul, when speaking of the church; for we must naturally suppose the allusion is to the body rather than to the head. He does not say, so also is the church, but "so also is Christ." In a similar spirit St. John, in this prophecy, shows us first of all the male child taken to a place in heaven entirely outside the reach of Satan's malice. If this be so, and granted it has a remarkable bearing on what has been already asserted as to the book: we here begin over again, with a particular point of view as the object of the Holy Ghost in this latter portion. Before doing so, John gives us first the general purpose of God about the Jews.

This is strictly in order. We might have thought that the more natural way would be first of all to state the rapture of the man-child; but not so, God always does and describes things in the wisest and best method. The fact is that Christ being born of Israel, there is and ought to be first set forth the tracing of His connection with Israel. The next fact is the devil's opposition to the counsels of God, and hindrance for the time being, which gives occasion to the Lord Himself taking His place in heaven, and eventually to the church following Him into heaven, After this comes back on the scene the Lord's intention to make way for the effectuating of His counsels as to Israel and the earth. In short, therefore, the first portion of the chapter is distinctly a mystical representation of the Lord's relationship with Israel and of His removal out of the scene the effect of the antagonism of Satan; but it also gives room for God's binding up, as it were, with Christ's disappearance in heaven the church's following Him there in due time. For the church is united to Christ. In this way the rapture of the man-child is not a mere historical fact. Christ's ascension to heaven is brought in here because it contains as a consequence the church's subsequent removal to be with Him where He is, His body forming one and the same mystic man before God, "the fulness of him that filleth all in all."

If this then be borne in mind, the whole subject is considerably cleared. "She brought forth a male son, to rule all nations with a rod of iron." There is not the slightest difficulty in applying this to the man-child, viewed not personally and alone but mystically; and the less, because this very promise is made to the church in Thyatira, or rather to the faithful there. It will be remembered that at the end of Revelation 2:1-29 it was expressly said that the Lord would give to him that overcame power over the nations, and he should rule them with a rod of iron, just as He Himself received of His Father. Does not this most strongly confirm the same view? "And the woman fled into the wilderness, where she hath a place prepared of God, that they should nourish her there a thousand two hundred [and] threescore days."

In verse 7 we have a new scene; and here we come much more to facts, not to counsels of God or to principles viewed in His mind, but to positive facts; and first of all from above, as later on we shall find effects and chancres on the earth. "And there was war in heaven: Michael and his angels to war with the dragon; and the dragon warred and his angels, and prevailed not; neither was their place found any more in heaven. And the great dragon was cast [down], the ancient serpent, called the Devil, and Satan, who deceiveth the whole world, was cast unto the earth, and his angels were cast with him. And I heard a loud voice saying in heaven, Now is come the salvation, and the power, and the kingdom of our God, and the authority of his Christ; for the accuser of our brethren is cast [down], who accused them before our God day and night. And they overcame him by reason of the blood of the Lamb, and by reason of the word of their testimony, and loved not their life unto death. Therefore rejoice, ye heavens, and ye that dwell in them." It is evident that at this time persons are spoken of as dwelling in heaven who sympathise deeply with their suffering brethren on earth. Such is the incontestable fact; and soon after Satan will have lost that access to the presence of God in the quality of accuser of the brethren that he had previously possessed; nor will he ever regain the highest seat of his power which is then lost. He is no longer able to fill heaven with his bitter taunts and accusations of the saints of God.

"Woe", however, it is added at this time, "to the earth and to the sea, for the devil has, come down unto you, having great wrath, knowing that he hath a short season." This clearly connects the dispossession of Satan from his heavenly seat with the last crisis of Jews and Gentiles at the end of the present age. We find here the hidden reason. Why should there be such an unwonted storm of persecution? why such tremendous doings of Satan here below for a short time, for three years and a half, before the close? The reason is here explained. Satan cannot longer accuse above; accordingly he does his worst below. He is cast down to earth, and never regains the heavens. Again, he will be banished from the earth, as we shall find, into the bottomless pit by and by; and then, although let loose thence for a short time, it is only for his irremediable ruin; for he is cast then (not merely into the pit or abyss, but) into the lake of fire, whence none ever comes back.

Such is the revealed course of the dealings of God with the great enemy of men from first to last.

From verse 13 the history is pursued not from the heavens, but on the earth. "And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the male [child]. And to the woman were given two wings of the great eagle, that she might fly into the wilderness, into her place, where she is nourished there a time, and times, and half a time, from the face of the serpent." Thus power is given to escape, rapid means of flight from Satan's persecution. It is not power to withstand Satan, and fight the battle out with him, but the facility given to flee from his violence. This seems to be what is meant by the two wings of the great eagle a figure of vigorous means of escape. That which is in nature the most energetic image of flight is vividly applied to the case before us.

Then we find the enemy, baffled by God's provision, using other efforts. "And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away by the flood." That is, he here endeavours to stir up the nations (such as are, I suppose, in a state of disorganisation) to overwhelm the Jews. In vain; for "the earth" what was under settled government at this time "helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, that keep the commandments of God, and have the testimony of Jesus." By these are meant such of the Jews as will be remarkable for their power of testimony. The woman represents the more general idea of that people. The remnant of her seed are the witnessing portion. You must bear in mind that all the Jews of that day will by no means have the same spiritual power. There will be differences. Some will be much more energetic and intelligent than others. Satan hastens therefore, and endeavours to put down those that seem most useful as the vessels of the testimony of Jesus.

This accordingly leads to the plans that Satan sets up for the purpose of accomplishing his long-cherished design of supplanting not only gospel and law, but the testimony to the kingdom of God in the world. And there are two especial methods which Satan will adopt, suited to catch a twofold class of men who are never wanting in this world natural men, some of Whom like power, as others like religion. I am not now speaking of any who are born of God; but it is clear that man's heart runs either after intellect and power, or into religious formality. The devil will therefore put forward two main instruments as leaders of systems that express human nature on either side, exactly suiting what the heart of man seeks and will have. Thus Satan has designed from the beginning to set up himself in man as God. For he too will work by man, as God Himself is pleased to develop all His wondrous ways and counsels in man. As the Lord Jesus is not only a divine person but the expression of the divine glory no less than of His grace; and as the church is the object of His love in heavenly blessedness, and Israel for the earth; so the enemy (who cannot originate but only corrupt the truth, and lie by a sort of profane imitation of the counsels of God) will have his beasts no less certainly than God has His Lamb. In Revelation 13:1-18 this is made plain. There are these two beasts; the first civil power, the second religion, and both apostate.

"And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns." The beast that emerges from the revolutionary Roman world is just adapted for the dragon to fill with opposition to the purposes of God. In Revelation 12:1-17 the dragon was seen similarly characterized as the beast. Both have the forms of power peculiar to the Roman empire. But there is a difference also: "And upon his horns ten diadems, and upon his beads names of blasphemy." The dragon has the diadems on his heads; the beast shows us more the actual facts the horns crowned. The dragon represents the enemy of Christ in his political employment of the Roman empire, and this from first to last; so that the heads or successive forms of power are said to be crowned, not the horns, which were only as a fact to be developed before the close of its history at the earliest not before the Gothic barbarians broke up the empire of the west. On the other hand, in the beast ofRevelation 13:1-18; Revelation 13:1-18 we see, not merely the hidden spirit of evil making use of the power of Rome in its various changes, but the empire in its final state when the deadly wound done to the imperial head was healed, and Satan shall have given to it thus revived his power, his throne, and great authority. Now this is the very time when the ten horns receive authority as kings; it is simultaneously and continuously with the beast, as Revelation 17:1-18 informs us; and hence the horns of the beast are seen crowned (not merely the heads, as in the dragon's case previously).

Further, the beast is described afterwards in remarkable terms, which allude to the beasts so well known in Daniel 7:1-28. "And the beast which I saw was like a leopardess, and its feet were as of a bear, and its mouth as a lion's." Here we have certain qualities that resemble the three first-named beasts of the prophet Daniel. Though Satan does not originate, he adopts whatever will suit of that which has been, and endeavours by this most singular combination to bring out the beast or fourth empire (for there is none to succeed) so as to surpass for the last days everything known of old.

What is meant by a beast? An imperial system or empire, but withal refusing to recognize God above. Man was made to own Him, and alone does, as taught of God. Man alone of all beings in the earth was made to look up to One above, and is responsible to do the will of God. The beast does not look up but down; it has no sense of an unseen superior. "The fool hath said in his heart that there is no God." In principle this is true of every unrenewed man; but here it is the more tremendous, because an empire ought to be the reflection of the authority that God in His providence has conferred on it. No empire has avoided the moral sentence implied in the symbols, but this beast will go beyond all that have ever arisen. At the time that the prophecy was given the fourth beast was in existence; but the prophet was given to see that out of a state of political convulsion, just before the last three years and a half, and connected with Satan's expulsion from heaven by the power of God, this beast rises up out of the sea. That is, there will be a state of total confusion in the west, and an imperial power will rise up. This is the one here described: "And I saw one of its heads as it were wounded to death; and its deadly wound was healed: and all the world wondered after the beast." It is not hard to see sufficient grounds for gathering that the wounded head was the imperial form of power. The empire of the west will have been long extinct, when, strange to say, it reappears in the latter day. But there is a great deal more than simply the revival of imperialism, which draws out the astonishment of the world. They had thought it all over with the Roman empire. They could easily understand a new empire; they could readily conceive a Teutonic kingdom, or a Muscovite dominion, or any other of large space and population; but the revival of the Roman empire will take the world by surprise. This is a part of what is here referred to. The grounds of this assertion, however, depend on Revelation 17:1-18, so that I cannot now enter into minute evidence, nor do I wish to anticipate what will come before us in the next lecture. Let it suffice to give what I believe to be the truth revealed about it as we pass onward.

But then it is not simply that this empire had qualities of power that belonged to more than one of the previous empires, and that it had its own peculiarity in that it was marked by the revival of imperialism at the close. We are told that "they worshipped the dragon, because he gave authority to the beast: and they worshipped the beast, saying, Who is like the beast? and who is able to make war with him?" It is evident, therefore, that we have here an apostate and idolatrous state of the world. The dragon is worshipped, as is the beast; and2 Thessalonians 2:1-17; 2 Thessalonians 2:1-17 is plain that worship is paid to another personage connected with, but distinct from, these both, called "the man of sin," which is much more a religious power. The first beast is a political body; the religious chief will not be in the west at all, but in Jerusalem, and a very special object of worship in the temple of God there at the close.

This is a difficulty to some, because it is distinctly said that this man of sin will not tolerate any other object of worship. But then you must remember that they are all the same firm. Therefore to worship the one is pretty much to worship the other; just as in regard to the true God, there is no worship of one person in the Godhead without the same homage to the others. It is in vain for any to pretend to worship the Father without worshipping the Son, and he that worships the Father and the Son can only worship in the power of the Holy Ghost. When we worship God as such, when we say "God," we do not mean Father only, but Father, Son, and Holy Ghost. So precisely in this awful counterpart, the fruit of the energy of satanic craft and power at the close. The worshipping of the dragon and of the beast seems therefore quite consistent with divine worship paid to the man of sin. The fact is, they are, as often remarked with justice, the great counter-trinity the trinity of evil as opposed to the Trinity of the Godhead. The devil is clearly the source of it all; but then the public leader of his power politically is the beast; and the grand religious agent, who works out all plans and even miracles in its support, is the second beast or man of sin.

This appears to be the true and mutual bearing of all, if we bow to all these scriptures. I am aware that differences of thought exist here as in almost everything else. But this objection has no force at all. The only question is, what best satisfies the word of God, what most faithfully answers not merely to the letter of it, but to its grand principles? I am persuaded, therefore, that far from any real obstacle in the fact of these three different objects being combined in worship, on the contrary the force and nature of the case cannot well be understood unless this is seen.

Let us pursue the other points which the scriptures set before us. "And there was given him a mouth speaking great things and blasphemies; and power was given him to continue [or act] forty-two months. And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that tabernacle in heaven." Here again it seems evident that there is a people in heaven removed from exposure to the power either of Satan or of the public instruments of his malice in the world. There are also saints here below. The tabernacle above may be blasphemed, and those that dwell there Satan may revile, but he cannot touch cannot even accuse longer before God. He turns therefore all his power to deal with man on the earth.

"And it was given him to make war with the saints" (clearly those that are not in heaven), "and to overcome them: and authority was liven him over every tribe, and people, and tongue, and nation. And all that dwell upon the earth shall worship him." It will be seen that there is an invariable distinction between the crowd of the Gentiles scattered over the world, and "those that dwell on the earth." The difference is that the former class is a larger term, embracing the world at large; whereas by the latter is meant a considerably narrower sphere, whose character of earthliness is the more decided, because it had known the heavenly testimony of Christ and the church. The name might be still held; but apostate hearts deliberately preferred earth to heaven, and would surely have their portion in neither, but in the lake of fire.

It is solemn to see that this is what Christendom hastens to become: infidelity and superstition are rapidly forming it now. All that is at work is bringing about this earthly and godless state of things. Never since the gospel was preached were men more thoroughly settling down in the endeavour to improve the earth, and consequently to forget heaven day by day, only thinking of it as a dismal necessity when they die, and cannot avoid leaving the world. But as to turning to heaven, both as a hope full of joy and as a home for the affections, whenever was it more thoroughly kept out of the minds of men? All this then prepares us for the designation given to the people that did hear of heaven but deliberately gave up all the hopes connected with it to settle down on the earth. They were dwellers on the earth. The others are "every tribe, and people, and tongue, and nation," that have heard comparatively little about the gospel. But he will endeavour to deal with both; and more particularly "all that dwell upon the earth shall worship him, whose name is not written in the book of life of the slain Lamb from the foundation of the world."

Carefully bear in mind that "from the foundation of the world" belongs not to "slain," but to the writing of the name. John does not mean that the Lamb was slain from the foundation of the world, but that the name was not written from the foundation of the world in the book of life of the Lamb that was slain. Compare Revelation 17:8.

"If any man have an ear, let him hear. He that leadeth into captivity shall go into captivity." The importance of this statement was to guard the saints themselves from taking power peremptorily into their own hands. They might cry to God, they might ask Him to arise and judge the earth, but they were not to fight themselves. As the beast would take power, so should he suffer the consequence. He might lead into captivity, but into captivity he must go. He might kill with the sword, but he must be killed himself: indeed, his would be a still more awful doom. At the same time patience, with this retributive sanction annexed, is put in as a general principle, and stated in such a form as to apply to any one. It was surely and particularly meant to guard the saints from mistake and wrong. I do not think the direct application is to the beast, but rather warning to the saints of God. "Here is the patience and faith of the saints." This gives the application.

In the latter part of the chapter we have a second beast. This calls for more attention, because there has been and there is a danger of some confusion and difficulty on this subject. Let it be observed that the second beast it is which more particularly resembles in wickedness what the Lord Jesus was in goodness. It is indeed a "beast;" that is, it has a kind of imperial power, though very likely on a far smaller scale than the first beast. Still it has the character of empire attached to it. It is a beast, and not merely a horn. Then the horns that it has have a peculiar character. "He had two horns like a lamb." There was the pretence of resembling the Messiah. But "he spake as a dragon." It was really the expression of Satan. "And he exercises all the authority of the first beast in his presence." It is, therefore, plain that the second beast is really the more energetic of the two, and the active instrument of evil.

And this is always the case in every form of wickedness that has ever been forged for this world. The promoters of it the persons that exercise the influence, sometimes unseen, sometimes publicly are as a rule those that put religion forward. The religion of the earth is the prolific source of all the worst evil that is done under the sun. The devil could not accomplish his plans if there was not such a thing as earthly religion. Is not this an awful thing to think of, and a solemn thing, too, for those that have the smallest connection with it?

Accordingly in this case, observe, the second beast which resembles Christ, and takes that place, does not come out of the sea, or the turbulent state of the nations, but out of the earth. It is a more settled state of things when this beast appears, who exercises all the authority of the first beast before him (that is, in his presence, with his full sanction: it is not usurpation; it is not in any sense something done without him; but it is done in his presence, as is here said); "and causeth the earth and them which dwell therein to worship the first beast" (there is an understanding between them), "whose deadly wound was healed." It is remarkable that in 2 Thessalonians 2:1-17 we do not hear of his causing the world to worship the first beast; but that he compels or at any rate claims worship, and is himself worshipped as God. For he arrogates divine worship to himself.

It makes the whole matter plain, if we remember that the first beast means the Roman empire, and, consequently, its seat is the west. The second beast, on the contrary, is in the land of Palestine, and has a Jewish form. Any one who looks at2 Thessalonians 2:1-17; 2 Thessalonians 2:1-17 can see that we are in view of what will be in the land of Judea, and not in Rome. It is the temple of God that is particularly seen, where the man of sin sets himself up as an object of worship. Only we must remember that we must read scripture with scripture. Supposing I treat the second chapter of 2 Thessalonians as giving me all that the Bible tells about the man of sin, I foreclose scripture, and must have an imperfect account. On the other hand, if we take only what we have inRevelation 13:1-18; Revelation 13:1-18, we shall want certain elements necessary for completing the sketch. I believe that all this is arranged with consummate wisdom by God, because He does not want us to read only one part of His word; He wishes us thoroughly to search into all His word. He will not give a proper understanding of holy writ, unless there be a real confidence in and value for all that He has given us. Consequently it is only by putting together these scriptures, as to which there is ample light to show what is referred to, that we can really understand the subject.

Now it is quite plain in the first part of the chapter that we have before us a mighty political power. It is equally certain that 2 Thessalonians 2:1-17 describes not a vast imperial system so much as a religious power. An utterly lawless personage is the man of sin, but still essentially a religious power. It claims to itself what belongs to God; and this is precisely what we find connected with the second beast.

We may remark another feature in the symbol here. It had two horns. The reason, as I suppose, is connected with the whole testimony of John. Any one who has looked into it will see that even as to our blessed Lord Himself, the general bent is to show what He was on earth not what He is in heaven. I admit there are exceptional passages in John; but while Paul's object is to direct us to Christ in heaven, as the characteristic point of his witness, John on the contrary draws particular attention to what He was on earth.

This seems to me of importance for the meaning of these two horns. The Lord Jesus, as all are aware, was a prophet on earth; and assuredly, as we know, He will reign as king over the earth. But what lies between? He is priest; but He is priest in heaven. Accordingly it is not the place of John but of Paul to bring out the heavenly priesthood of Christ. John never, as far as I know, develops the offices of Christ above. Not but that he points out what connects itself with them, as for instance, inJohn 13:1-38; John 13:1-38, and again inJohn 14:1-31; John 14:1-31, as well as inJohn 17:1-26; John 17:1-26 and John 20:1-31. But these are quite exceptions. The general strain of John is to dwell on Christ manifesting God here below. Paul's doctrine is man glorified in heaven.

Accordingly this I believe to be the key to the two horns of the beast. When the Antichrist appears, he will not take the place of being a priest; far higher will be his assumption. He will set up to be a prophet, and a king, yea, a king imitating what Christ will be to Israel. We have two horns, not seven; it is an imitation, but not of the full power of Christ. In the Lord we see perfection of power, just as could be said of the Holy Ghost in His fulness of power for government. In the Antichrist there is the pretension to what belonged to Christ connected with the earth, and with the most marked absence of what pertains to Him in heaven.

This is no mean evidence by the way, that the idea of applying all this to the papacy as its full meaning is a mistake; for the essential feature of the papacy lies in its assumption to be a living earthly representative of Christ's priesthood. It is precisely the corruption of what is heavenly and not Messianic. Popery is much more antichurch than antichrist. Such is the difference.

But when Revelation 13:1-18 is fulfilled, there is no question of the church any longer. The Christian body will be no more seen on earth. the saints of the high places are on high. Accordingly it is not a mere sham clothing with the priestly power of Christ which the antichrist makes, but a false assumption of His prophetical place which was on the earth, and of His kingly sphere which will be on the earth. This personage claims both powers. He has two horns like a lamb, and is active in the performance of great signs and wonders. He has a double activity. First of all, he borrows the controlling influence of the Roman empire, he exercises all the authority of the first beast. Besides this, he does a vast deal on his own account which the Roman emperor could not do. "And he worketh great signs, that he should even make fire to come down from heaven on the earth in the sight of men." That is, he imitates the power not only of Christ but of God. He claims to be the Jehovah God of Israel. Just as Jesus is Jehovah as well as Messiah, so this vessel of Satan's power in Jerusalem will emulate what God did by Elijah to disprove the claims of Baal. Fire, we know, came down and consumed the sacrifice of old, and God demonstrated as clearly that Baal was not God, as that Jehovah was. So the second beast will do wonders, not really, but in appearance. "He worketh great signs that he should even make fire to come down from heaven on the earth in the sight of men, and deceiveth them that dwell on the earth by reason of those signs which it was given him to work in the sight of the beast."

All shows that this is the antichrist. The first beast does not work any miracles whatever. He astonishes the world by reviving imperialism; but this is a very different thing and cannot properly be called a sign. It may and will amaze men, but is not a miracle. But the beast out of the earth or land, which is incomparably more active and energetic than the first, does work great signs (no doubt by Satan's energy, but still he works them); and the consequence is that he "deceiveth them that dwell on the earth," saying to them especially "to make an image to the beast, which had the stroke of the sword, and lived." I am not prepared to say whether this is or is not the abomination of desolation set up in the holy place. It seems to resemble that idol, and may probably be the same thing.

"And it was given him to give life to the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark on their right hand, or on their foreheads: and that no man might buy or sell, save he that had the mark, the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast. for it is a man's number; and his number [is] six hundred threescore [and] six."

The various guesses that have been made respecting this number are most inadequate. It may be that it is one of those secrets that cannot be unravelled until the person appears, when we may be sure that at least the wise will understand it. That we are to understand it now is, I think, more than we ought to assume. To what moral profit could it possibly serve? Assuredly everything that can edify and refresh the soul, and that can be used by the Holy Ghost for real blessing in separating us from the world and attaching us to heaven, and, above all, to Christ, we may gather from the Revelation rightly understood now. Indeed, I believe we can gather a great deal more than those who are to be in the circumstances will be able to reap in their day. But there may be points of minute application kept back by the wise reserve of God, who does not indulge mere curiosity, as this would be. Such knowledge will be of practical importance only when the time comes; and therefore I do not doubt that this is just one of those points in which the Lord does not gratify men's minds now. I have heard no explanation that carries any force along with it. Many of those which have been offered entirely and obviously fail for instance, "apostacy" and such like explanations. "Apostacy" is not the number of a man; nor for similar reasons can "apostate" stand, nor, perhaps, "the Latin man" or kingdom, though certainly entitled to attention. Further, it does not seem, as generally thought, to be the number of antichrist, the second beast, but of the Roman empire, or rather Emperor, in final antagonism to Jehovah and His anointed.

Next we come to Revelation 14:1-20, where we have neither the counsels of God as opposed by Satan, first in heaven and then in earth; nor the plan and instruments by which Satan gives battle to those counsels. All this we have had in chapters 12 and 13. But now we enter on another line of things. What is God doing with His own? Nothing? Impossible! All must be active and good. God, therefore, is pleased to reveal to us a variety of ways in which He will put forth His power, and send both testimony and warning suited to the crisis; and this is given with remarkable completeness throughout the seven divisions into which this chapter naturally divides itself.

The first is a certain numbered multitude separated to the Lamb on mount Zion. The Lord Jesus is about to insist on His rights in the midst of Israel; and Zion is the known centre of royal grace. Royal, I say, because it is Christ asserting His title as Son of David; but it is also royal grace., because it supposes the total ruin of Israel, and that the Lord in pure favour begins there to gather round Himself once more. This accordingly is the first form in which God displays His action for the last days. The devil may have his beasts and horns; God has His Lamb; and the Lamb now is not seen on the throne in heaven, or taking a book. He stands on mount Zion. It is a notable point of progress toward the kingdom that is clearly brought before us before the close.

"And I looked, and, lo, the Lamb stood on the mount Sion, and with him an hundred and forty-four thousand, having his name and his Father's name written on their foreheads." They are not spoken of as conscious of any such relationship, as it is not a question of their Father, not of His Father and their Father. Nothing of the kind is ever found in the Apocalypse but "his Father's name on their foreheads." "And I heard a voice from heaven, as a voice of many waters, and as a voice of great thunder: and I heard the voice of harpers harping with their harps: and they sing [as it were] a new song in presence of the throne, and in presence of the four living creatures and the elders: and no man could learn that song but the hundred and forty-four thousand, which were bought from the earth. These are they who were not defiled with women; for they are virgins."

These saints had not corrupted themselves; and the name of the Lamb is coupled with them. With Babylonish wickedness here below they had nothing to do; they were pure, and are associated with the holy Sufferer. "These are they that follow the Lamb whithersoever he goeth. These were bought from among men, first-fruits to God and to the Lamb. And in their mouth was found no guile: for they are without fault" ["before the throne of God" is spurious]. Such is the first action of God. It is a complete remnant, not said to be from the twelve tribes of Israel, such as we saw inRevelation 7:1-17; Revelation 7:1-17; but this is particularly of the Jews. They were gathered out from those guilty of rejecting the Lamb. And now. God answers all that and other wickedness by this merciful and honourable separation to the Lamb, who is now about to be installed in His royal seat on mount Zion.

The next scene gives us an angel flying. "And I saw," it is said, "another angel fly in the midst of heaven, having [the] everlasting gospel to preach unto those that sit on the earth, and unto every nation, and tribe, and tongue, and people." Why is it called "everlasting"? We must remember that the gospel which is being preached now is a very special gospel, and in no way an everlasting gospel. Nobody ever heard the gospel that is preached now till Jesus died and rose and even went to heaven. That is to say, the gospel as it should be preached in and out of Christendom depends on the most stupendous facts ever accomplished here below, for which God waited more than four thousand years even of man's dwelling on the earth before He would or could righteously send it forth. Consequently the gospel of the grace of God, as we know, is not properly (never in scripture) called the "everlasting gospel." I suspect that most use these terms without thinking what is really meant. When they call the gospel now the "everlasting gospel," they have probably some vague notion that it connects us with eternity. They think it a fine-sounding epithet, conveying I really do not know what; but at any rate it is to be supposed that there is some idea in the mind of those that so characterize "the gospel of God." It is certainly a mistake, if scripture is to decide.

"Everlasting gospel" means what it says. It means those glad tidings that always have been and always will be true: whatever else God has made known to man, this has always abode unchanging. What is it then? The glad tidings of God always were that He purposes to bless man by the promised seed Christ Jesus, to set him up over the rest of creation, to have dominion as His image and glory. At the very beginning the first chapter of Genesis proves that this is God's mind for man here below. The end of all things will proclaim the selfsame thing. The millennium will be a grand demonstrative testimony to it. In the new heavens and the new earth man will be thoroughly and for ever blest.

The declaration of this I believe to be the everlasting gospel. In the latter day it will act as the setting aside of the lie of Satan, who puts and would fain keep man in a position of estrangement from God, who is morally forced to be the judge of man instead of being the blesser of all upon the earth, and consequently to cast him into hell. All this, it is plain, is the fruit of Satan's wiles; but the everlasting gospel presents God as the blesser of man and creation, as it always was in His mind, and as He will certainly bring it to pass; not, of course, for every individual man, because those who despise His mercy in Christ, and those especially who having heard despise the gospel of His grace, must be lost for ever. I am speaking now of what always was before Him, and always kept before man in His word.

The way in which the subject is spoken of here confirms this. "Fear God," is the message, "and give glory to him" (there is thus the evident contradiction of idolatry); "for the hour of his judgment is come." Then will be the downfall of all those that oppose God, not only of all the vanities of the nations, but of all those that heed or sustain them against God. "Worship him that made heaven and earth, and the sea, and the fountains of waters." Clearly therefore it is the universal message of God to man, and connected with His creation glory. The solemn threat of His speedy judgments is a ground of pressing on the blinded consciences of man the claim of the honour solely due to Him.

There are no doubt many who think it an extraordinary circumstance that God should send out such a message as this in days rapidly approaching. Let me say why such a difficulty is felt. It is because men conjecture and judge out of their own position and their own relationships. But never earl we understand anything aright as long as we reason and conclude thus. It is not the way to understand any part of the Bible, least of all perhaps prophecy. If it be a question of our conduct or duty, it is indispensable to stand on our proper relationship; we must abide carefully in the place that God has given us, while bowing to the word of God that applies to us there. How can we act intelligently or rightly as Christians unless we, knowing what it means, believe we are Christians? We only glorify our God and Father just so far as we look up as children to Him as our Father, and as saints own Him as our God. This is surely true. But here no Christians are said to be on earth: we have elect Jews; we have nations, along with "those that sit upon the earth." That is, there are men, apparently apostates, under the latter designation, as well as the general mass of mere nations, tribes, tongues, and peoples. It seems then that God comes down, as it were, to meet them on the lowest possible ground of His own truth. And what is that? They are called to fear God and give glory to Him; and this is on the ground that He is Judge, just about to deal with His own world. He calls upon them to abandon all that idolatry into which they will have fallen, particularly in those days.

And I have not the slightest question myself that at this present moment there is the working of a leaven that will end in idolatry, especially (if there be in this a difference) for the higher orders of this country, who will drag in the lower also. In the humbler classes there is in another way that grossness of love for sensible objects and show that will prepare them for idolatry. But I repeat that there is the active instilling of a spirit, no doubt more subtle and refined in the educated classes, which, in my judgment, will infallibly school them into naturalistic idolatry before many years are over. There is, on the one hand, the material tendency of modern science and literature; there is, on the other, the condescending patronage of times that are past. On these dangerous tracks all that is now energetically leavening the world tends to bring man back to heathenism again; i.e., the apostacy.

However this may be judged by those who hear it, we must remember that there will be also another cause of a most solemn nature, which is plainly revealed: God is going to pour out a judicial delusion on Christendom. It is certain that He will not only inflict severe blows of judgment, but give men up to believe a lie the great lie of the devil. Here is the great truth of all times: that God, the God who has now revealed Himself in Christ and by redemption, alone is the due object of worship. So far then is this message, to my mind, from being a strange thing that it appears exactly suitable to man as then situated, and no less to God's wisdom and goodness.

Another consideration perhaps may help some as connected with this, and confirmatory of it, founded on Matthew 25:1-46, where the nations are called up before the Son of man when He sits as King upon the throne. It will be remembered that he tells those whom He designates as the sheep that, inasmuch as they did what they had done to His brethren, it was really to Him; as, on the other hand, the insults fell on Him which were aimed at them. These acts of kindness, or the contrary, will be owned by the Lord here. It is no use for people to call it the general judgment, or the judgment of our works. It is not. The one principle before us in this scripture is His dealing with the living Gentiles, or the nations according to their ways with His brethren; and it will require real power of God to act aright then. The pressure against His messengers will be enormous. If any receive them well, it will be from faith. I grant that the measure of their faith is small. That to honour His brethren is virtually to honour Himself, they do not themselves know. When they stand in presence of the King, how astonished they are that He should regard what was done to the messengers of His gospel in the last days as if done to His own.

Certainly these Gentiles were wrought in by divine grace, yet very evidently they will not be what you would call "intelligent." But then how often must we beware of making too much of this! What a constant snare it is to slip into an unconscious criticism! Men are apt to give themselves an exaggerated importance on the score of their knowledge. God, I am sure, always attaches a far higher value to the heed paid to the Lord Himself, and this too in those that He sends out. It is always a crucial test. It will be so then most of all, because these messages will go forth to the nations on the earth when, growingly lifted up and self-satisfied, they are summoned by messengers, poor and contemptible in their eyes, who will solemnly proclaim the kingdom just coming the King who is coming in person to judge the quick apart from and before the judgment of the dead. But some souls here and there will receive them, not only treating them kindly, but this because they receive the message. The power of the Spirit of God alone will give them this faith. None less than God Himself will incline their heart. Accordingly the Lord will refer to this reception, or the kindness that accompanied it, as an evidence of their heeding Himself in the persons of His messengers.

This I consider to be similar, if not the same, as the everlasting gospel; indeed it is called by Matthew the "gospel of the kingdom." I am inclined to infer that the "gospel of the kingdom" and the "everlasting gospel" are substantially identical; and that it was thus described because it was always in the purpose of God to establish this kingdom over the world, and to bless man himself here below. This Matthew, in accordance with his design, calls rather the "gospel of the kingdom," because Christ is going to be King. John, it would seem, calls it the "everlasting gospel," because it is in contrast with special messages from time to time, as well as with all that bad to do with man as he is here below. At this most corrupt time, then, the message will be sent forth, and certain souls will receive it by God's grace.

Thus the second scene in the chapter is the proclamation of the everlasting gospel unto those settled down on the earth, and to the nations, etc., as the first section was the separation of a remnant of Jews to the Lamb on mount Zion.

The third section, which may be passed over with comparatively few words, is a warning respecting the fall of Babylon. An angel comes forth, saying, "Babylon is fallen, is fallen, the great city, which made all the nations drink of the wine of the wrath of her fornication."

The fourth is a warning about the beast. "And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark on his forehead, or on his hand, he also shall drink of the wine of the wrath of God, which is mingled without mixture in the cup 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. And the smoke of their torment ascendeth up unto ages of ages: and they. have no rest day and night, who worship the beast and his image, and if any one receiveth the mark of his name." So far these divine dealings all go in pairs: as the work among the Jews, and then a final testimony to the Gentiles; then the warning about Babylon, and another about the beast. "Here is the endurance of the saints, that keep the commandments of God and the faith of Jesus."

Then we come to the fifth, which is rather different. It is a declaration, that "Blessed are the dead that die in the Lord from henceforth." From this time nobody that belongs to the Lord is going to die, and those that die in the Lord ( i.e. in fact all who have thus died) are just on the point of blessedness, not by personal exemption but by the first resurrection and the reign with the Lord, which will terminate all further persecution and death for His name. The wicked must pay the wages of sin, and be destroyed by the judgments of God; but there shall be no more dying in the Lord after this. As a class these are to be blessed (not to die) henceforth. "And I heard a voice out of heaven saying unto me, Write, Blessed [are] the dead which die in the Lord from henceforth. Yea, saith the Spirit, that they shall rest from their labours; for their works do follow with them." There is an end of such sorrow and labour: the Lord is going to take the world and all things in hand.

Accordingly in the next scene "I saw, and, behold, a white cloud, and upon the cloud one sitting like unto [the] Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Send thy sickle, and reap; for the hour is come to reap; for the harvest of the earth is dried. And he that sat on the cloud thrust his sickle on the earth; and the earth was reaped." It is not here a question of gathering in. The Son of man is seen with the crown of gold, King of righteousness, not yet manifested as King of peace.

And then the close of all the scenes comes. "And another angel came out of the temple that is in heaven, having himself also a sharp sickle. And another angel came out from the altar, that had authority over the fire; and called with a loud cry to him that had the sharp sickle, saying, Send thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripened." This goes farther. For the harvest the call was out of the temple; here it is out of the temple that is in heaven. It is not only wrath on earth but from heaven. And another angel comes out from the altar ( i.e., the place of human responsibility, where God manifests Himself to sinners in the sacrifice of Christ, judging sins but in grace). So much the more tremendous His vengeance on the earthly religionists who despise Christ and the cross in deed if not in word. This angel has authority over the fire, the sign of detective and consuming judgment. In short, we have here the harvest and the vintage, the two great forms of the judgment at the close; the harvest being that judgment that discerns between the just and the unjust, and the vintage being the infliction of unmingled wrath on apostate religion, "the vine of the earth," which is the object of God's special abhorrence.

It is plain, therefore, that here we have seven distinct acts in which God will interfere in the way of forming a testimony, of warnings to the world and comfort to His people, and finally of judging the results as far as the quick are concerned.

But a very peculiar scene is described in Revelation 15:1-8, and Revelation 16:1-21. On this one need not now bestow more than a few words. "I saw another sign in heaven." It is clearly connected with what we have had inRevelation 12:1-17; Revelation 12:1-17. "And I saw another sign in heaven, great and marvellous, seven angels having seven plagues, the last; for in them is filled up the wrath of God." You will observe that it is not yet the coming of Christ. This is of importance to show the structure of this portion of the book. We must carefully beware of supposing that the seven bowls are after the Son of man is come for the harvest and the vintage of the earth. We shall find, so far from this being the case, that the vision must go back, I do not say to the beginning ofRevelation 14:1-20; Revelation 14:1-20, but before the end of it. The very last of the bowls, the seventh, is the fall of Babylon. Now that act of judgment would correspond to the third dealing of God in chapter 14. The first was the separation of the Jews; the second the everlasting gospel to the Gentiles; and the third the fall of Babylon. Thus the last bowl only brings us up to the same point. Hence the bowls must not in any way be supposed to follow after chapter 14, but only after its earlier part at the utmost. This is important, because it may help some to gather a juster idea how to place chronologically the various portions of the book. The last bowl is also the last outpouring of God's wrath before the Lord Jesus Christ comes. Consequently it must precede the latter part of that chapter. It synchronizes, we have seen, with the third out of its seven consecutive sections. The end of chapter 16 does not in point of time fall lower than the third step in those of chapter 14. The fourth probably, but certainly the fifth, sixth, and seventh are events necessarily subsequent to all the bowls.

Let us look then a little into the subject. "I saw as it were a sea of glass." but here it is distinguished in its accompaniments from the description inRevelation 4:1-11; Revelation 4:1-11. There the elders were seen on thrones, with the sea of glass bearing its silent but strong testimony that these saints had done with earthly need and danger, that those who required the washing of water by the word are not contemplated in this scene. This is all intelligible and even plain. When the glorified saints are caught up to heaven, they no longer require what was set forth by the laver and its water to purify; for the sea of glass attests that the purity was fixed. The fact is, that they were beyond the scene where water was needed to cleanse their daily defilements.

Here it is not merely a sea of glass, but mingled with fire. What does this teach? It declares, in my opinion, that these saints passed through a time of fearful fiery tribulation, as did not the elders. The absence of the fire in connection with the elders is just as significant as the presence of fire in connection with the saints in collision with the beast and the false prophet, of whom we are now speaking. If people ask you, "Are the saints to pass through the time of tribulation? The right answer is, What saints do you mean? If you mean those that are presented by the elders caught up at Christ's coming, clearly they will not. Scripture is positive. If you only mean that some saints are to pass through that tremendous time, it is unquestionable. In short, we have only to distinguish, and all becomes perfectly plain: by confounding the two classes all is made a mass of obscurity. But scripture cannot be broken.

Here then we find a sea of glass mingled with fire. "And I saw as it were a sea of glass mingled with fire: and those that have gained the victory over the beast, and over his image, and over the number of his name, standing on the sea of glass, having harps of God." The victory over the beast is never predicated of the elders in any sort; nor is there any connection with the elders here. It is a closing scene of fearful trial. This is important. The victories here are confined to the time when Satan's last plans become consummated. These were delivered from them probably before the beast falls. At any rate, the time does not seem of prime importance, but the fact is undeniable that these conquerors belong exclusively to the time of the last efforts of the devil through the beast and the false prophet. They are strictly speaking therefore Apocalyptic saints, and the final company of them. It will be recollected that in our last lecture we saw the first sufferers. Although these may have fallen under the hand of the Roman Empire, they really got the victory over it, and are here seen standing on the sea of glass having harps of God. Their melody in praise of the Lord was none the worse for the sea of tribulation through which they had passed into His presence.

"And they sing the song of Moses, servant of God, and the song of the Lamb." Thus it is plain that they are not Christians in the strict sense of the word. Assuredly they are saints in the most real sense, but not standing in the relations which now subsist; they are not to have that sort of bond which is made good by the indwelling of the Holy Ghost in those who are now in association with Christ. So exclusive is it that those who may have been under Moses are under him no more; they own no master or head save Christ, Whereas the souls of whom we read here still retain their link with Jewish things, though beyond a doubt they serve God and the Lamb. Hence we hear of them "saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, O King" not "of saints," but "of nations." There is no such thing in scripture as "King of saints." This is one of the worst readings of the vicious received text of the Revelation. I do not hesitate to say, both that it is against the best witnesses, and that it conveys a heterodox meaning, and is consequently mischievous. For what can go more practically to destroy the proper relationship of the saints of the Lord? Elsewhere we never hear of such a thing as "King of saints," nor has it any just sense. To the saints the Lord Jesus stands undoubtedly as their Lord and master; but king is a relationship with a nation living on the earth. It is not at all a connection that pertains to the new man. Besides, these if martyred belong actually to heaven, where such a relationship would be strange indeed. Thus it is strange doctrine as well as a fictitious reading. The allusion is toJeremiah 10:7; Jeremiah 10:7. There you will find "king of nations," with other words which are cited here. If these saints were not exclusively Gentiles, at least they comprehended such; and this has to be borne in mind in reading the passage. The true title then is "king of Gentiles" or of "nations." No doubt King of the Jews He is; but those in particular who were Gentiles themselves would and ought to rejoice in being able to praise Him as the King of nations.

"Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee" (here again it is not Israel, but all nations shall come); "for thy judgments are made manifest." They are anticipating the triumph that is reserved for God in the day of the glory of Christ's coming.

"And after that I saw, and there was opened the temple of the tabernacle of the testimony in heaven: and the seven angels came out of the temple, that had the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four living creatures gave the seven angels seven golden bowls full of the wrath of God, who liveth unto the ages of the ages. And the temple was filled with smoke from the glory of God, and from his power; and no one was able to enter into the temple, till the seven plagues of the seven angels were fulfilled." It is not now the ark of God's covenant seen in the opened temple. It is characterised as the tabernacle of the testimony, and judgments follow on apostate Gentiles, not the revelation of the divine counsels touching Israel.

Then (Revelation 16:1-21) we have these seven bowls poured out. It is not now "the third" as under the trumpets, with which the analogy is close; there is no restriction to the western empire of Rome. The whole apostate sphere is smitten, and with yet more severity. The first, as we know, was on the earth; the second on the sea; the third on the rivers and fountains of waters; and the fourth on the sun. Thus all the different departments of nature, whatever may be symbolized by them (and their meaning seems to me neither indeterminate 'nor obscure), were visited by the bowls of God's wrath.

The three later bowls, like the three woe trumpets, come to closer quarters with men.

The fifth angel poured out his bowl on the throne of the beast. It is clear therefore that we have here a Gentile sphere before us, which fits in with the prefatory scene. "The fifth angel poured out his bowl upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain, and blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds. And the sixth angel poured out his bowl upon the great river Euphrates; and the water thereof was dried up, that the way of the kings that are from the sun-rising might be prepared." The Euphrates was the boundary that separated the empire on its oriental frontiers from the vast hordes of uncivilized north-eastern nations destined to come into conflict with the powers of the west in the latter day. Thus the way is made plain for them to come forward and enter into the final struggle. This seems the meaning of the drying up of the great river. "And I saw three unclean spirits like frogs out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of demons, working signs, which go forth unto the kings of the whole habitable earth, to gather them to the battle of that great day of God the Almighty." This gives proof of what I have just now referred to. There is about to be a universal uprising and fight to the death between the east and the west. But the Lord has designs which neither side knows nor regards, and He is no indifferent spectator. "Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And they" (for I take it so) "gathered them together unto the place called in the Hebrew tongue Armagedon."

Lastly comes the seventh angel, who deals with the world still more decidedly and universally by pouring on the air. "And the seventh angel poured out his bowl into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were lightnings, and voices, and thunders; and there was a great earthquake" and not only great but unexampled "such as was not since men were upon the earth, such an earthquake, so great." Clearly, therefore, judgment from heaven becomes yet more unsparing in its blows on man here below. "And the great city came ( ἐγένετο ) into three parts, and the cities of the nations fell: and great Babylon was remembered before God." This accounts for the warning of the fall of Babylon referred to in the complete series of God's dealings inRevelation 14:1-20; Revelation 14:1-20. To that Revelation 16:1-21 now brings us up in point of time.

This must suffice for tonight, though no more than a sketch of the general bearing of this part of the prophecy.