Revelation 14: Summary and Commentary

Verse 1

14:1-5 The true Lamb and his followers starkly contrast with the evil trinity.

14:1 standing: See 5:6; study note on 12:18. • 144,000: God’s righteous remnant (see study note on 7:4-8). • The brand on their foreheads (contrast 13:16-17) is the name of both the Lamb and his Father, reflecting the union of Jesus and the Father (see John 5:20-23; 14:5-10; 17:22).

Verse 2

14:2-3 This great choir sang a . . . new song that only those who had been redeemed from the earth could learn. These people had died and were already with the Lord, which might explain why John did not include the content of their refrain for readers still in the battle of life (cp. 2 Cor 12:4).

Verse 4

14:4-5 These warriors were ritually pure (unpolluted) and morally without blame. • They have kept themselves as pure as virgins: Referring to men as virgins is a metaphor for the faithfulness of God’s people. The image might refer to the church as the virgin bride of Christ (see 2 Cor 11:2; Eph 5:25-27); it also suggests that the church constitutes soldiers in a holy war that are required to keep themselves chaste (see Deut 23:9-10; 1 Sam 21:5). • These faithful people are a special offering (literally firstfruits; see Exod 13:14-16; 23:19; Lev 23:9-14; Num 3:40-51; 18:15-20; Luke 2:22-24) who have been purchased for God. • They have told no lies: John teaches that liars will never enter heaven (Rev 21:8, 27; 22:15; see also John 8:44). The followers of Jesus speak and live the truth (see also John 8:32; 14:6).

Verse 6

14:6-13 Three angels are flying through the sky with messages from God.

14:6-7 The first angel proclaims the eternal Good News, which includes the message that God will sit as judge—the end is near, so this message provides a last-chance summons to repentance.

Verse 8

14:8 Babylon is probably a cryptic designation for Rome (see 16:19; 17:5-9); it represents earthly power and corruption. The coming of God as judge (14:7) includes the end of earthly powers.

Verse 9

14:9-11 The third angel announces God’s judgment (14:7) on the counterfeit worship of the beast and his statue (see 13:12-18; 19:20; 20:4). God’s response to the rebellion against his reign is anger or wrath, pictured as a cup of bitter wine (see ch 16; 19:15). • fire and burning sulfur . . . smoke: This description of judgment (see also 19:20; 20:10, 14-15) echoes God’s judgment of Sodom and Gomorrah (Gen 18:16–19:28). • Those condemned to a fiery end will suffer in the presence of the holy angels and the Lamb (cp. Luke 16:22-24).

Verse 12

14:12 The threat of persecution and death was very real to the Christians first reading this letter, so John calls God’s people to obedience and faithfulness (see 2:10; 3:10; 12:17; 13:10).

Verse 13

14:13 A dramatic voice from heaven once again instructs John to write (see 1:11, 19; 21:5; cp. 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. • The mention of hard work and good deeds in connection with eternal reward foreshadows the assigning of rewards based on works (20:12).

Verse 14

14:14-20 Two brief scenes portray God’s judgment.

14:14 the Son of Man: Or like a son of man; see study note on 1:13. • A gold crown is a symbol of status or power, clearly distinguishing Jesus from the angels (see 4:4; 6:2; 9:7; 12:3; 13:1). • The sharp sickle is symbolic of God’s harvest of judgment (see 14:17-18; see also Jer 51:33; Hos 6:11; Mic 4:12-13).

Verse 15

14:15-18 The Temple and the altar represent God’s presence (see 9:13; 11:19; 16:7).

Verse 18

14:18-20 The ripe . . . grapes (see Amos 8:2) that are trampled in the winepress emphasize God’s power to judge (see Rev 19:15; Joel 3:13). • Winepresses were built outside cities and towns; here, the city is Jerusalem. The bloody river of death stretched about 180 miles. God’s enemies stand no chance when the Son of Man comes in judgment. The carnage here is closely linked with the final battle in Rev 19:17-21; God is just and fair in giving people exactly what they deserve (see 16:5-7).

Verse 1

Here we have one of the most pleasing sights that can be viewed in this world - the Lord Jesus Christ at the head of his faithful adherents and attendants. Here observe, 1. How Christ appears: as a Lamb standing upon mount Zion. Mount Zion is the gospel church. Christ is with his church and in the midst of her in all her troubles, and therefore she is not consumed. It is his presence that secures her perseverance; he appears as a Lamb, a true Lamb, the Lamb of God. A counterfeit lamb is mentioned as rising out of the earth in the last chapter, which was really a dragon; here Christ appears as the true paschal Lamb, to show that his mediatorial government is the fruit of his sufferings, and the cause of his people's safety and fidelity. 2. How his people appear: very honourably. (1.) As to the numbers, they are many, even all who are sealed; not one of them lost in all the tribulations through which they have gone. (2.) Their distinguishing badge: they had the name of God written in their foreheads; they made a bold and open profession of their faith in God and Christ, and, this being followed by suitable actings, they are known and approved. (3.) Their congratulations and songs of praise, which were peculiar to the redeemed (Rev 14:3); their praises were loud as thunder, or as the voice of many waters; they were melodious, as of harpers; they were heavenly, before the throne of God. The song was new, suited to the new covenant, and unto that new and gracious dispensation of Providence under which they now were; and their song was a secret to others, strangers intermeddled not with their joy; others might repeat the words of the song, but they were strangers to the true sense and spirit of it. (4.) Their character and description. [1.] They are described by their chastity and purity: They are virgins. They had not defiled themselves either with corporal or spiritual adultery; they had kept themselves clean from the abominations of the antichristian generation. [2.] By their loyalty and stedfast adherence to Christ: They follow the Lamb withersoever he goes; they follow the conduct of his word, Spirit, and providence, leaving it to him to lead them into what duties and difficulties he pleases. [3.] By their former designation to this honour: These were redeemed from among men, being the first-fruits to God, and to the Lamb, Rev 14:4. Here is plain evidence of a special redemption: They were redeemed from among men. Some of the children of men are, by redeeming mercy, distinguished from others: They were the first-fruits to God, and to the Lamb, his choice ones, eminent in every grace, and the earnest of many more who should be followers of them, as they were of Christ. [4.] By their universal integrity and conscientiousness: There was no guile found in them, and they were without fault before the throne of God. They were without any prevailing guile, any allowed fault; their hearts were right with God, and, as for their human infirmities, they were freely pardoned in Christ. This is the happy remnant who attend upon the Lord Jesus as their head and Lord; he is glorified in them, and they are glorified in him.

Verse 6

In this part of the chapter we have three angels or messengers sent from heaven to give notice of the fall of Babylon, and of those things that were antecedent and consequent to that great event.

I. The first angel was sent on an errand antecedent to it, and that was to preach the everlasting gospel, Rev 14:6, Rev 14:7. Observe, 1. The gospel is an everlasting gospel; it is so in its nature, and it will be so in its consequences. Though all flesh be grass, the word of the Lord endureth for ever. 2. It is a work fit for an angel to preach this everlasting gospel; such is the dignity, and such is the difficulty of that work! And yet we have this treasure in earthen vessels. 3. The everlasting gospel is of great concern to all the world; and, as it is the concern of all, it is very much to be desired that it should be made known to all, even to every nation, and kindred, and tongue, and people. 4. The gospel is the great means whereby men are brought to fear God, and to give glory to him. Natural religion is not sufficient to keep up the fear of God, nor to secure to him glory from men; it is the gospel that revives the fear of God, and retrieves his glory in the world. 5. When idolatry creeps into the churches of God, it is by the preaching of the gospel, attended by the power of the Holy Spirit, that men are turned from idols to serve the living God, as the Creator of the heaven, and the earth, and the sea, and the fountains of waters, Rev 14:7. To worship any God besides him who created the world is idolatry.

II. The second angel follows the other, and proclaims the actual fall of Babylon. The preaching of the everlasting gospel had shaken the foundations of antichristianism in the world, and hastened its downfall. By Babylon is generally understood Rome, which was before called Sodom and Egypt, for wickedness and cruelty, and is now first called Babylon, for pride and idolatry. Observe, 1. What God has fore-ordained and foretold shall be done as certainly as if it were done already. 2. The greatness of the papal Babylon will not be able to prevent her fall, but will make it more dreadful and remarkable. 3. The wickedness of Babylon, in corrupting, debauching, and intoxicating the nations round about her, will make her fall just and will declare the righteousness of God in her utter ruin, Rev 14:8. Her crimes are recited as the just cause of her destruction.

III. A third angel follows the other two, and gives warning to all of that divine vengeance which would overtake all those that obstinately adhered to the antichristian interest after God had thus proclaimed its downfall, Rev 14:9, Rev 14:10. If after this (this threatening denounced against Babylon, and in part already executed) any should persist in their idolatry, professing subjection to the beast and promoting his cause, they must expect to drink deep of the wind of the wrath of God; they shall be for ever miserable in soul and body; Jesus Christ will inflict this punishment upon them, and the holy angels will behold it and approve of it. Idolatry, both pagan and papal, is a damning sin in its own nature, and will prove fatal to those who persist in it, after fair warning given by the word of Providence; those who refuse to come out of Babylon, when thus called, and resolve to partake of her sins, must receive of her plagues; and the guilt and ruin of such incorrigible idolaters will serve to set forth the excellency of the patience and obedience of the saints. These graces shall be rewarded with salvation and glory. When the treachery and rebellion of others shall be punished with everlasting destruction, then it will be said, to the honour of the faithful (Rev 14:12): Here is the patience of the saints; you have before seen their patience exercised, now you see it rewarded.

Verse 13

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

I. The preface, Rev 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, etc. 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 (Rev 14:14, Rev 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, Rev 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, Rev 14:18. [2.] Casting these grapes into the wine-press (Rev 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 (Rev 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?

Verse 2

from—Greek, "out of."

voice of many waters—as is the voice of Himself, such also is the voice of His people.

I heard the voice of harpers—A, B, C, and ORIGEN read, "the voice which I heard (was) as of harpers."

Verse 3

sung—Greek, "sing."

as it were—So A, C, and Vulgate read. It is "as it were" a new song; for it is, in truth, as old as God's eternal purpose. But B, Syriac, Coptic, ORIGEN, and ANDREAS omit these words.

new song— (Rev 5:9-10). The song is that of victory after conflict with the dragon, beast, and false prophet: never sung before, for such a conflict had never been fought before; therefore new: till now the kingdom of Christ on earth had been usurped; they sing the new song in anticipation of His blood-bought kingdom with His saints.

four beasts—rather, as Greek, "four living creatures." The harpers and singers evidently include the 144,000: so the parallel proves (Rev 15:2-3), where the same act is attributed to the general company of the saints, the harvest (Rev 14:15) from all nations. Not as ALFORD, "the harpers and song are in heaven, but the 144,000 are on earth."

redeemed—literally, "purchased." Not even the angels can learn that song, for they know not experimentally what it is to have "come out of the great tribulation, and washed their robes white in the blood of the Lamb" (Rev 7:14).

Verse 4

virgins—spiritually (Mat 25:1); in contrast to the apostate Church, Babylon (Rev 14:8), spiritually "a harlot" (Rev 17:1-5; Isa 1:21; contrast Co2 11:2; Eph 5:25-27). Their not being defiled with women means they were not led astray from Christian faithfulness by the tempters who jointly constitute the spiritual "harlot."

follow the Lamb whithersoever he goeth—in glory, being especially near His person; the fitting reward of their following Him so fully on earth.

redeemed—"purchased."

being the—rather, "as a first-fruit." Not merely a "first-fruit" in the sense in which all believers are so, but Israel's 144,000 elect are the first-fruit, the Jewish and Gentile elect Church is the harvest; in a further sense, the whole of the transfigured and translated Church which reigns with Christ at His coming, is the first-fruit, and the consequent general ingathering of Israel and the nations, ending in the last judgment, is the full and final harvest.

Verse 5

guile—So ANDREAS in one copy. But A, B, C, ORIGEN, and ANDREAS in other copies read, "falsehood." Compare with English Version reading Psa 32:2; Isa 53:9; Joh 1:47.

for—So B, Syriac, Coptic, ORIGEN, and ANDREAS read. But A and C omit.

without fault—Greek, "blameless": in respect to the sincerity of their fidelity to Him. Not absolutely, and in themselves blameless; but regarded as such on the ground of His righteousness in whom alone they trusted, and whom they faithfully served by His Spirit in them. The allusion seems to be to Psa 15:1-2. Compare Rev 14:1, "stood on Mount Sion."

before the throne of God—A, B, C, Syriac, Coptic, ORIGEN, and ANDREAS omit these words. The oldest Vulgate manuscript supports them.

Verse 6

Here begins the portion relating to the Gentile world, as the former portion related to Israel. Before the end the Gospel is to be preached for a WITNESS unto all nations: not that all nations shall be converted, but all nations shall have had the opportunity given them of deciding whether they will be for, or against, Christ. Those thus preached to are "they that dwell (so A, Coptic, and Syriac read. But B, C, ORIGEN, Vulgate, CYPRIAN, 312, read, 'SIT,' compare Mat 4:16; Luk 1:79, having their settled home) on the earth," being of earth earthy: this last season of grace is given them, if yet they may repent, before "judgment" (Rev 14:7) descends: if not, they will be left without excuse, as the world which resisted the preaching of Noah in the the hundred twenty years "while the long-suffering of God waited." "So also the prophets gave the people a last opportunity of repentance before the Babylonian destruction of Jerusalem, and our Lord and His apostles before the Roman destruction of the holy city" [AUBERLEN]. The Greek for "unto" (epi, in A and C) means literally, "upon," or "over," or "in respect to" (Mar 9:12; Heb 7:13). So also "TO every nation" (Greek, "epi," in A, B, C, Vulgate, Syriac, ORIGEN, ANDREAS, CYPRIAN, and PRIMASIUS). This, perhaps, implies that the Gospel, though diffused over the globe, shall not come savingly unto any save the elect. The world is not to be evangelized till Christ shall come: meanwhile, God's purpose is "to take out of the Gentiles a people for His name," to be witnesses of the effectual working of His Spirit during the counter-working of "the mystery of iniquity."

everlasting gospel—the Gospel which announces the glad tidings of the everlasting kingdom of Christ, about to ensue immediately after the "judgment" on Antichrist, announced as imminent in Rev 14:7. As the former angel "flying through the midst of heaven" (Rev 8:13) announced "woe," so this angel "flying in the midst of heaven" announced joy. The three angels making this last proclamation of the Gospel, the fall of Babylon (Rev 14:8), the harlot, and the judgment on the beast worshippers (Rev 14:9-11), the voice from heaven respecting the blessed dead (Rev 14:13), the vision of the Son of man on the cloud (Rev 14:11), the harvest (Rev 14:15), and the vintage (Rev 14:18), form the compendious summary, amplified in detail in the rest of the book.

Verse 7

Fear God—the forerunner to embracing the love of God manifested in the Gospel. Repentance accompanies faith.

give glory to him—and not to the beast (compare Rev 13:4; Jer 13:16).

the hour of his judgment—"The hour" implies the definite time. "Judgment," not the general judgment, but that up on Babylon, the beast, and his worshippers (Rev 14:8-12).

worship him that made heaven—not Antichrist (compare Act 14:15).

sea . . . fountains—distinguished also in Rev 8:8, Rev 8:10.

Verse 8

another—So Vulgate. But A, B, Syriac, and ANDREAS add, "a second"; "another, a second angel."

Babylon—here first mentioned; identical with the harlot, the apostate Church; distinct from the beast, and judged separately.

is fallen—anticipation of Rev 18:2. A, Vulgate, Syriac, and ANDREAS support the second "is fallen." But B, C, and Coptic omit it.

that great city—A, B, C, Vulgate, Syriac, and Coptic omit "city." Then translate, "Babylon the great." The ulterior and exhaustive fulfilment of Isa 21:9.

because—So ANDREAS. But A, C, Vulgate, and Syriac read, "which." B and Coptic omit it. Even reading "which," we must understand it as giving the reason of her fall.

all nations—A, B and C read, "all the nations."

the wine of the wrath of her fornication—the wine of the wrath of God, the consequence of her fornication. As she made the nations drunk with the wine of her fornication, so she herself shall be made drunk with the wine of God's wrath.

Verse 9

A, B, C, and ANDREAS read, "another, a third angel." Compare with this verse Rev 13:15-16.

Verse 10

The same—Greek, "he also," as the just and inevitable retribution.

wine of . . . wrath of God— (Psa 75:8).

without mixture—whereas wine was so commonly mixed with water that to mix wine is used in Greek for to pour out wine; this wine of God's wrath is undiluted; there is no drop of water to cool its heat. Naught of grace or hope is blended with it. This terrible threat may well raise us above the fear of man's threats. This unmixed cup is already mingled and prepared for Satan and the beast's followers.

indignation—Greek, "orges," "abiding wrath," But the Greek for "wrath" above (Greek, "thumou") is boiling indignation, from (Greek, "thuo") a root meaning "to boil"; this is temporary ebullition of anger; that is lasting [AMMONIUS], and accompanied with a purpose of vengeance [ORIGEN on Psa 2:5].

tormented . . . in the presence of . . . angels— (Psa 49:14; Psa 58:10; Psa 139:21; Isa 66:24). God's enemies are regarded by the saints as their enemies, and when the day of probation is past, their mind shall be so entirely one with God's, that they shall rejoice in witnessing visibly the judicial vindication of God's righteousness in sinners' punishment.

Verse 11

for ever and ever—Greek, "unto ages of ages."

no rest day nor night—Contrast the very different sense in which the same is said of the four living creatures in heaven, "They rest not day and night, saying, Holy, holy, holy"; yet they do "rest" in another sense; they rest from sin and sorrow, weariness and weakness, trial and temptation (Rev 14:13); the lost have no rest from sin and Satan, terror, torment, and remorse.

Verse 12

Here, &c.—resumed from Rev 13:10; see on Rev 13:10. In the fiery ordeal of persecution which awaits all who will not worship the beast, the faith and patience of the followers of God and Jesus shall be put to the test, and proved.

patience—Greek, "hupomene," "patient, persevering endurance." The second "here" is omitted in A, B, C, Vulgate, Syriac, Coptic, and PRIMASIUS. Translate, "Here is the endurance of the saints, who keep," &c.

the faith of Jesus—the faith which has Jesus for its object.

Verse 13

Encouragement to cheer those persecuted under the beast.

Write—to put it on record for ever.

Blessed—in resting from their toils, and, in the case of the saints just before alluded to as persecuted by the beast, in resting from persecutions. Their full blessedness is now "from henceforth," that is, FROM THIS TIME, when the judgment on the beast and the harvest gatherings of the elect are imminent. The time so earnestly longed for by former martyrs is now all but come; the full number of their fellow servants is on the verge of completion; they have no longer to "rest (the same Greek as here, anapausis) yet for a little season," their eternal rest, or cessation from toils (Th2 1:7; Greek, "anesis," relaxation after hardships. Heb 4:9-10, sabbatism of rest; and Greek, "catapausis," akin to the Greek here) is close at hand now. They are blessed in being about to sit down to the marriage supper of the Lamb (Rev 19:9), and in having part in the first resurrection (Rev 20:6), and in having right to the tree of life (Rev 22:14). In Rev 14:14-16 follows the explanation of why they are pronounced "blessed" now in particular, namely, the Son of man on the cloud is just coming to gather them in as the harvest ripe for garner.

Yea, saith the Spirit—The words of God the Father (the "voice from heaven") are echoed back and confirmed by the Spirit (speaking in the Word, Rev 2:7; Rev 22:17; and in the saints, Co2 5:5; Pe1 4:14). All "God's promises in Christ are yea" (Co2 1:20).

unto me—omitted in A, B, C, Vulgate, Syriac, and Coptic.

that they may—The Greek includes also the idea, They are blessed, in that they SHALL rest from their toils (so the Greek).

and—So B and ANDREAS read. But A, C, Vulgate, and Syriac read "for." They rest from their toils because their time for toil is past; they enter on the blessed rest because of their faith evinced by their works which, therefore, "follow WITH (so the Greek) them." Their works are specified because respect is had to the coming judgment, wherein every man shall be "judged according to his works." His works do not go before the believer, nor even go by his side, but follow him at the same time that they go with him as a proof that he is Christ's.

Verse 14

crown—Greek, "stephanon," "garland" of victory; not His diadem as a king. The victory is described in detail, Rev 19:11-21.

one sat—"one sitting," Greek, "cathemenon homoion," is the reading of A, B, C, Vulgate, and Coptic.

Verse 15

Thrust in—Greek, "Send." The angel does not command the "Son of man" (Rev 14:14), but is the mere messenger announcing to the Son the will of God the Father, in whose hands are kept the times and the seasons.

thy sickle—alluding to Mar 4:29, where also it is "sendeth the sickle." The Son sends His sickle-bearing angel to reap the righteous when fully ripe.

harvest—the harvest crop. By the harvest-reaping the elect righteous are gathered out; by the vintage the Antichristian offenders are removed out of the earth, the scene of Christ's coming kingdom. The Son of man Himself, with a golden crown, is introduced in the harvest-gathering of the elect, a mere angel in the vintage (Rev 14:18-20).

is ripe—literally, "is dried." Ripe for glory.

Verse 16

thrust in—Greek, "cast."

Verse 17

out of the temple . . . in heaven— (Rev 11:19).

Verse 18

from the altar—upon which were offered the incense-accompanied prayers of all saints, which bring down in answer God's fiery judgment on the Church's foes, the fire being taken from the altar and cast upon the earth.

fully ripe—Greek, "come to their acme"; ripe for punishment.

Verse 19

"The vine" is what is the subject of judgment because its grapes are not what God looked for considering its careful culture, but "wild grapes" (Isa. 5:1-30). The apostate world of Christendom, not the world of heathendom who have not heard of Christ, is the object of judgment. Compare the emblem, Rev 19:15; Isa 63:2-3; Joe 3:13.

Verse 20

without the city—Jerusalem. The scene of the blood-shedding of Christ and His people shall be also the scene of God's vengeance on the Antichristian foe. Compare the "horsemen," Rev 9:16-17.

blood—answering to the red wine. The slaughter of the apostates is what is here spoken of, not their eternal punishment.

even unto the horse bridles—of the avenging "armies of heaven."

by the space of a thousand . . . six hundred furlongs—literally, "a thousand six hundred furlongs off" [W. KELLY]. Sixteen hundred is a square number; four by four by one hundred. The four quarters, north, south, east, and west, of the Holy Land, or else of the world (the completeness and universality of the world-wide destruction being hereby indicated). It does not exactly answer to the length of Palestine as given by JEROME, one hundred sixty Roman miles. BENGEL thinks the valley of Kedron, between Jerusalem and the Mount of Olives, is meant, the torrent in that valley being about to be discolored with blood to the extent of sixteen hundred furlongs. This view accords with Joel's prophecy that the valley of Jehoshaphat is to be the scene of the overthrow of the Antichristian foes.

Next: Revelation Chapter 15