THE END OF THE BEGINNING - Chapter Fourteen
Revelation 14:1
(1) Then I looked, and behold, (2) the Lamb was standing on Mount Zion, and (3) with Him one hundred and forty-four thousand, (4) having His name and the name of His Father written on their foreheads.
1. Then I looked, and behold = indicates a new vision is about to be narrated. The relationship between chapters 12-13 and chapter 14 is a difficult one to understand and explain unless the reader understands Revelation 10:11. Revelation 10:11 introduced a new prophetic commission for John. The first ten chapters of the Revelation chronologically moved from the first century through the end of the three and a half years of this age. With the announcement that God’s delay is ended following the sixth trumpet, the times of the Gentiles is completed. However, Daniel 12:11 indicates that a thirty-day period will follow the conclusion of these three and a half years. It is mainly with this period that Revelation 11-19 is concerned.
John, instructed to prophesy "again against many peoples, and nations and tongues and kings" in Revelation 10:11, does just that. After explaining why God is against peoples, nations, tongues and kings (Rev. 11-13), John begins the final destruction of the beast with a preview. Revelation 14 is a preview of the destruction God has planned for the beast/king. In summary fashion, John highlights God’s judgment against the living earth-dwellers (Revelation 14) prior to a detailed description of God’s judgment against the beast, his kingdom and those who take his mark (Revelation 15-19). There are several loose ends, which must be tied up before the final blast of God’s wrath is detailed. This is the purpose of Revelation 14.
2. The Lamb was standing on Mount Zion = begins the first summary episode reported in Revelation 14. The Lamb (Jesus Christ) is seen standing. This is not the enthronement of the Lamb, but the continuing deliverance of God’s people on earth. Mount Zion is the earthly city of God which will be destroyed as highlighted in the seventh bowl judgment (Rev. 16:17-21) and detailed in Revelation 18. Verse 2 makes clear that John is on the earth.
3. With Him a hundred and forty-four thousand = alludes back to Revelation 7:4. There, John refers to 144,000 Jews given divine protection from the trumpet judgments. Any doubt that John is referring to the same group could have been removed had John used the article (the) of previous reference. The absence of the article has lead some to conclude that two separate groups are intended. However, given the description that follows all doubt is removed. The purpose of this short session is to demonstrate the faithfulness of God. Those sealed were protected. The sealing protection has eventuated into their salvation. The 144,000 do not represent the entire congregation of believers (Jewish and Gentile). This group must be limited to Jews only.
Unlike the marked of the beast whom God will destroy, the marked of God will be delivered.
4. Having His name and the name of His Father written on their foreheads = clearly refers back to Revelation 7:3-8. Prior to this, the specific nature of the seal of God was not defined. However, we now know that the seal was in fact the name of the Lamb and His Father. This, of course, lends itself to debate. The length required to write out both the name of the Lord and His Father would make such a mark impossible. Some have suggested an abbreviation of the names be intended. Those who think in these terms forget that English is not God’s first language. If written in Hebrew, without vowels, both the name of God the Father and His Son would fit on the foreheads of this select group.
The intent of the text seems to be to contrast the marked of God and the marked of the beast. God is able to protect His marked people, but the beast is unable to protect his.
Revelation 14:2
(1) And I heard a voice from heaven, like the sound of many waters and like the sound of loud thunder, and the voice which I head was like the sound of harpists playing on their harps.
1. And I heard a voice (sound) from heaven = places John squarely on the earth. Phonan is better translated sound here. John hears a heavenly choir that is both loud and musically harmonious. This choir is not the 144, 000. They must learn the song of the choir.
Revelation 14:3
(1) And they sang a new song before the throne and before the four living creatures and the elders; and (2) no one could learn the song except the one hundred and forty-four thousand (3) who had been purchased from the earth.
1. And they sang a new song = refers to the harpists. What this new song is is not explicitly indicated. One can only speculate.
2. No one could learn the song except the one hundred and forty-four thousand = indicates that John is not a part of the 144,000. This is the only case in the Revelation where the lyrics of a song are not given. John explains that the reason he does not give us the words is that only the 144,000 can learn the song. Since the choir in heaven obviously knows the song, it is clear that John means that only 144,000 on the earth are able to learn the song.
3. Who had been purchased from the earth = contains the same word used in Revelation 5:9 for the universal purchase of the redeemed. Here the term obviously has a religious sense, i.e. salvation. The earth refers to the geographical nature of the redeemed. Taken from the twelve tribes of Israel, these redeemed folk are God’s first fruits of Israel’s national salvation.
Revelation 14:4
(1) These are the ones who have not been defiled with women, for they have kept themselves chaste. (2) There are the ones who follow the Lamb wherever He goes. (3) These have been purchased from among men as first fruits to God and to the Lamb. (4) And no lie was found in their mouth; they are blameless.
1. These are the ones (men) who have not been defiled with women, for they have kept themselves chaste = is the first of four descriptive clauses that define who the 144,000 are. Molunein (literally, to make dirty) is used in a figurative sense here to mean to defile or stain (Louw-Nida, § 53.34). Louw and Nida add the following comment, "to cause something to be ceremonially impure, with the implication of serious defilement". John is clearly focusing on the ritual purity of this group. The implication here is that these men have never had sexual intercourse. John does not state why these men adopted celibacy as a lifestyle. However, Jesus indicates in Matthew 19:12 that some men make "themselves eunuchs for the sake of the kingdom of heaven". Obviously, since these are men and not boys, the decision to be celibate must have been made before the last three and a half years of this age began. This explains why 144,000 are called bond-servants of God in Revelation 7:3. This is an excellent sign to watch for in Israel. Such a large group of men committing themselves to God in this way will be hard to miss.
Some have suggested that spiritual celibacy be intended here. That is, the 144,000 remained faithful to the Lord and did not commit spiritual immorality with the woman presented in Revelation 17-18. However, the text refers to women and not the woman. For they have kept themselves chaste further defines this unique group. Literally, the Greeks says, For they are virgins (parthenoi). Parthenoi usually refers to women exclusively. Here it refers to men only. These men have not engaged in sexual intercourse. They are Jewish celibates. Some have attempted to make "the women" refer to "the woman" of Revelation 17. However, this is unlikely. There is both a ritual and moral purity ascribed to the 144,000.
2. These are the ones who follow the Lamb wherever He goes = is the second ascription given the 144,000. For those who attempt to identify the 144,000 as a metaphor for all true saints, they do so at the sacrifice of the literal meaning of the text. They choose what they will and will not emphasize to their advantage. For example, the notion of following Christ as a disciple is a central motif of the Gospels and the apostle Paul. A connection between the Revelation and the Gospels or Paul is usually rejected out of hand. However, many interpreters will see a connection here because it allows a figurative interpretation to be forced on this text. In reality, the 144,000 are Jewish celibates who, now saved, follow the Lamb wherever He leads them. Where the Lamb will lead this group is not explicitly stated.
3. These have been purchased from among men as first fruits to God and to the Lamb = is the third defining strait given in this passage. God’s purpose for the 144,000 is clearly stated. They were purchased or saved "from among men as first fruits". The term first fruits occurs nine times in the New Testament (Rom. 8:23; 11:16; 16:5; 1 Cor. 15:20, 23; 16:15; 2 Thess. 2:13; James 1:18; Rev. 14:4). In Romans 16:5, 1 Corinthians 16:15, 2 Thessalonians 2:13, and James 1:18 first fruits clearly refers to the first initial group of converts to Christianity with more to come afterwards.
This is the most logical and reasonable sense here. Since there are only 12,000 Jews from each tribe of Israel and they are specially identified as "first fruits", naturally the salvation of more Jews will follow their conversion. We are not told when the salvation of the 144,000 occurred. However, we know it occurs between their sealing and their standing on Mount Zion with the Lamb. The salvation of the 144,000 guarantees the salvation of the nation of Israel, which must shortly follow this scene given the destruction of Jerusalem detailed in the seventh bowl (Rev. 16:19).
4. And no lie was found in their mouth; they are blameless = is the fourth and final descriptive statement that identifies who the 144,000 are. The 144,000 are morally pure. Literally, the Greek says, "in their mouth is found no lie". A similar statement occurs in Zephaniah 3:13. Speaking of the remnant of Israel, Zephaniah states, "The remnant of Israel will…tell no lies, nor will a deceitful tongue be found in their mouths…". These are certainly the first fruits of the remnant of Israel that survive the Day of the Lord. These are blameless is the final descriptive item attacked to the 144,000. Blameless is used throughout the New Testament to describe a faithful follower of Jesus Christ who exhibits moral purity (Eph. 1:4; 5:27; Col. 1:22; Phil. 2:15).
Revelation 14:6-7
(1) And I saw another angel flying in midheaven, (2) having an eternal gospel (3) to preach to those who live on the earth, (4) and to every nation and tribe and tongue and people; and (5) he said with a loud voice, (6) "Fear God, and give Him glory, because the hour of His judgment has come; worship Him who made the heaven and the earth and sea and springs of waters".
1. And I saw another angel flying in midheaven = begins the second short story about a flying angel preaching in the sky. John indicates that this is "another angel flying in midheaven". Another requires that an angel preceded this reference. This supports our conclusion that "the eagle" of Revelation 8:13 is in fact an angel. Revelation 8:13 is the only other explicit reference to "flying in midheaven" before Revelation 14. Added to this fact is the reference in Revelation 14:8, "And another angel, a second one, followed…". Clearly, the angel of Revelation 14:6 is the first in a series.
Is this the first contradiction in Scripture? God forbid! How the angel is able to fly in the midheaven is not explicitly stated. Scripture no where indicates that angels have wings. This is the third angelic announcement given in midheaven. The first announcement occurred in Revelation 8:13. Revelation 8:13 states, "Then I looked, and I heard an eagle flying in midheaven…". The figure of speech that describes the actions of an angel as being that of an eagle is here stated explicitly. This is the third angel John sees moving horizontally in midheaven rather than the typical descending/ascending movement of angels described in Revelation 10:1.
2. Having an eternal gospel = begins a description of the task of the horizontal moving angelic being. He has in his possession "an eternal gospel". The adjective eternal (aionion) suggests a message of long standing. Euaggelion (gospel) is normally articular (the gospel), but here it does not have the article. This is not the gospel of Christ (death, burial and resurrection of Jesus for sin), but a message of good news. The content of this message will be defined in verse 7.
3. To preach to those who live on the earth = indicates the purpose of the flying angel’s possession of the eternal message. The angel proclaims. The audience of the flying angel is expressed in two ways. First, to those who live (sit) on the earth is a slight variation of the technical phrasing those who dwell upon the earth that is used nine times in the Revelation. The technical phrasing emphasizes the hostile nature of the audience to God and His people. Those who sit on the earth emphasize the nature of the audience. These people are earthy; that is, they see this earth as their permanent home. This will be the clearest attempt on God’s part to communicate to mankind their need to repent before His final installment of wrath falls upon the earth during the thirty-day period that follows the last three and a half years of this age.
4. And to every nation and tribe and tongue and people = is the second descriptive phrase that defines the audience of the flying angel who proclaims the eternal message. The and that begins this phrase should be translated even because it gives additional information about the earthy people. The phrase every nation and tribe and tongue and people appears with variations throughout the Revelation. It can refer to saved (Rev. 5:9) or lost (Rev. 14:6) people. This is the final universal call to lost humanity to recognize God’s sovereignty over the earth.
5. He said with a loud voice = is characteristic of proclamations in the heavens. At issue here is whether what follows is the content of the "message" or is an additional sermon of the flying angel. We believe that what follows expresses the content of the flying angel’s message. The Greek literally says, "saying with a loud voice". There is no break in the thought unit.
6. Fear God = is the content of the flying angel’s message. The flying angel calls upon those who sit on the earth "to fear God". Fear or respect for God is an often called for response on behalf of mankind to the true God of heaven. Genesis 22:12 identifies Abraham as a fearer of God. Fearers of God is the future disposition of Israel according to Jeremiah 32:40. Psalm 111:10 declares that, "The fear of the Lord is the beginning of wisdom". Luke describes Gentiles who looked favorably upon Judaism as God-fearers (Acts 10:2; 13:16). It is clear that being a fearer of God does not make one a believer in the New Testament sense. However, it is the beginning of wisdom. It is the starting point for those who would go on to call out to God for eternal salvation.
Give Him glory is the second action commanded by the flying angel. This command is similar to the actions of the hostile earth-dwellers in Revelation 11:13. There we saw that "to give God glory" is to recognize His sovereignty. Because the hour of His judgment has come is the stated reason for the flying angel’s admonition. Unlike the "Day of Judgment", which suggests a longer period of time, "the hour of judgment" suggests a shorter period. John is not suggesting here that this is the beginning of God’s wrath, but the end.
The primary question at this point in the chronology of the book of Revelation concerns the purpose of this call to soberness. One would normally expect such a call to occur prior to the beginning of God’s wrath. To understand the placement of this message at this point in the Revelation we must look at the Gospel of Matthew. In Matthew 24:14, the Lord Jesus prophetically indicated that a universal proclamation would immediately precede the end of the age. The Lord stated, "This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come".
Many have mistakenly identified "the gospel of the kingdom" as "the gospel of Christ". This has led some to preach that the gospel of Christ must be preached to the whole world before the Lord Jesus could return. The apostle Paul declared in Galatians 1:7 that there is only one gospel of Christ. That is, there is only one salvation by grace through faith for the forgiveness of sin. However, the gospel of the kingdom does not concern the death, burial and resurrection of Jesus Christ. A simple chronology of the Gospel of Matthew will demonstrate this.
Matthew 4:17 states, "From that time Jesus began to preach and say, ‘Repent for the kingdom of heaven is at hand". Accordingly, Matthew 3:2 indicates that this is the same message preached by John the Baptist. Matthew 4:23 declares, "Jesus was going throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom…(similarly Matthew 9:35)". However, Matthew 16:21 indicates a change in message for Jesus. Matthew writes, "From that time Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day". This clearly marks a new message for Jesus. It is the heart of the gospel of Christ; i.e., the death, burial and resurrection of Jesus for the sin. That this is a new message that Jesus had not preached before is confirmed by Peter’s response. Notice, "Peter took Him aside and began to rebuke Him, saying, ‘God forbid it, Lord! This shall never happen to You". This can hardly be the response of a man having heard this message repeatedly.
The gospel of Christ is a message of grace. The gospel of the kingdom is a message of wrath. John the Baptist declared, "who warned you to flee from the wrath to come (Matt. 3:7)". He also stated that Jesus would baptize "the Holy Spirit and fire". This is spoken in a context of divine judgment against the wicked (Matt 3:11-12). Matthew 24:14 indicates that God will declare to the whole world His intent. He is going to judge and remove everyone that is unlike Himself (both human and angelic) from the earth. The universal proclamation will remove any possible excuse by those found wanting. Revelation 16:7 describes the fulfillment of Matthew 24:14. Revelation 14:7b records the third and final action that should be taken by the earthy inhabitants to the imminent outbreak of God’s final wrath. Worship Him describes the result of fear and recognition of God’s sovereignty. The sovereignty of God is emphasized in the phrase, "who made the heaven and the earth and sea and springs of waters". This underscores the earthy people who think that the earth is permanent. Rather, God is permanent. These people must move from earth sitters to prostrate worshippers before God.
Revelation 14:8
(1) And another angel, a second one, followed, saying, (2) "Fallen, fallen is Babylon the great, (3) she who has made all the nations drink of the wine of the passion of her immorality.
1. And another angel, a second one = indicates the second angel in this series who moves horizontally while declaring a message to the earth-sitters. Taken with Revelation 8:13, this is the third flying angel in the midst of heaven.
2. Fallen, fallen is Babylon the great = is the central message of this flying angel. Spoken of in the past tense suggests that the author sees the event as so certain that he can represent it as done. Babylon can be used one of two ways here: (1) literally and (2) figuratively. Some futurists have argued for the literal city of Babylon. Preterists have argued for Jerusalem. Others argue for Rome. This issue will be discussed in Revelation 17 and 18 at great length.
3. She who has made all the nations drink of the wine of the passion of her immorality = seems to be the primary complaint against "Babylon". She had made to drink reflects a perfect tense influence on the verb potizo (to give to drink). John describes what "Babylon" has done. The nations were compelled to drink by "Babylon". What is it that Babylon compelled the nations to drink? Of the wine of the passion of her immorality is a difficult phrase to understand. This is not literal, but figurative language. Considering the grammatical particulars, this clause could be translated, "She made all the nations drink some of the wine that leads to passion for immorality with her". In other words, Babylon made the nations drink her wine. The wine causes the nations to lust for intercourse with her. This is all figurative language. The woman is not a real woman. The wine is not real wine. Intercourse is not engaging in sexual intercourse. What this literally means will be detailed in Revelation 17-18.
Revelation 14:9-10
(1) Then another angel, a third one, followed them, saying with a loud voice, (2) "If anyone worships the beast and his image, and (3) receives a mark on his forehead or on his hand (4) he also will drink of the wine of the wrath of God, (5) which is mixed in full strength in the cup of His anger; (6) and hewill be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb.
1. Then another angel, a third one, followed them = indicates the third and final angel in a series who moves horizontally in the sky while proclaiming a message for the earthy people below. The occurrences of this message at this point in the chronology of the Revelation presents a problem. This has led some to conclude that the material in Revelation 14 occurs before or during the three and a half years of the age. After all, they reason, it would make no sense to give this warning after the majority of the world has already taken the mark or worshiped the beast and his image. However, this view fails to appreciate the fact that this pericope is directed to the saints and not the wicked. This point will be made forcefully in Revelation 14:12.
2. If anyone worships the beast and his image = is the first part of a first class condition. It could be translated, "if (for the sake of argument) anyone worships the beast and his image…". There is no doubt that people will take the mark and worship the beast. So the statement is not made because of any doubt that people will engage in these actions. Rather, the point is to emphasize the consequences of doing so.
One must remember that at this point in the sequence of end time events, the last three and a half years of the age is either over or within days of completion. Israel is either saved or soon to be saved and put in protective custody in Azal (Zec. 14:4-5). However, the sheep of the "sheep and goat judgment" are still on the earth. Many of the sheep will be relatively new converts, converts who will not have had the opportunity to be discipled. The intensification of God’s wrath will bring a renewed effort on the part of Antichrist and his followers to solidify his base upon the earth. As Antichrist gathers his armies to battle at Armageddon, the pressure to join his ranks will greatly increase. We know there will be people who will not have taken his mark upon the earth because of the sheep from "the sheep and goat judgment" that follows Armageddon. This warning is for those who are fighting to be found faithful at the Lord’s coming at Armageddon.
3. And receives a mark on his forehead or on his hand = is the second part of this first class condition. It is not that a person might take the mark but not worship, or worship and not take the mark. Those who worship the beast or take his mark are committed to him. There will not be those trying to deceive the beast by acting on the outside, but refraining in their hearts.
4. He also will drink of the wine of the wrath of God = is the consequences of worshiping or receiving the mark of the beast. Using figurative language that parallels that of Babylon’s actions, God’s wrath will fall on those who worship the beast and take his mark.
5. Which is mixed in full strength in the cup of His anger = details the nature of God’s wrath. God’s wrath will come upon the beast-marked worshipers with full strength. Unlike the Greeks who mixed their wine with water to soften its potency, God’s wrath will come in full strength, i.e. undiluted.
6. And he will be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb = is the second punishment promised to beast-marked worshipers. With language reminiscent of the lake of fire, which is the final destiny of the damned, the beast-marked worshipers are promised severe punishment.
Revelation 14:11
(1) And the smoke of their torment goes up forever and ever; (2) they have no rest day and night, those who worship the beast and his image, and whoever receives the mark of his name".
1. And the smoke of their torment goes up forever and ever = indicates that the punishment of the beast marked worshipers will be eternal in nature.
2. They have no rest day and night = is a figure of speech, which emphasizes the eternal nature of the punishment of the beastmarked worshipers.
Revelation 14:12
(1) Here is the perseverance of the saints who keep the commandments of God and their faith in Jesus.
1. Here is the perseverance of the saints = begins a difficult sentence to translate. This verse is the key to why this announcement occurs at this point in the chronology of the Revelation. The reader should remember that we are within days of the final outpouring of the wrath of God—the bowl judgments. The battle of Armageddon is probably four to five weeks away, which adds to the importance of this warning.
Literally, this verse says, "Here is the perseverance of the saints: the ones who keep the commandments of God and (remain) faithful to Jesus". This statement indicates the motive of Revelation 14:9-12. While the content is focused against the wicked, the purpose is not to warn the wicked, but to encourage the faithful. With the salvation of Israel just days before and the sheep and goat judgment to occur several weeks after, God encourages His sheep to remain faithful. God’s punishment of the wicked beast-marked worshipers serves as warning to the faithful. God punishes wickedness. What God will do to His unfaithful followers is not indicated at this point? However, it is not worth finding out.
Revelation 14:13
(1) And I heard a voice from heaven, saying, (2) "Write, ‘Blessed are the dead who die in the Lord from now on!’" (3) "Yes", says the Spirit, (4) "so that they may rest from their labors, for their deeds follow with them".
1. And I heard a voice from heaven, saying, = is marked off from verse 12 in NASB, but it completes the thought of verse 12. Again, the voice from heaven is not explicitly identified.
2. Write, Blessed are the dead who die in the Lord from now on = is the second of seven beatitudes found in the Revelation. The first one occurs in Revelation 1:3. A drought occurs up until Revelation 14:13. Then, six beatitudes fall rather quickly. The dead who die in the Lord identifies the focus of this blessing. These are obviously believers. In context, their lives are taken from them—martyrs.
This is an unexpected remark at this point in our chronology of the book of Revelation. Just days away from the beginning of the final wrath of God, we would expect most believers to be dead or in protected custody. Where then are there believers to take advantage of this blessing? The sheep and goat judgment of Matthew 25:31ff makes clear that there will be sheep (believers) on earth when the Lord returns immediately following Armageddon. Matthew 25:32 indicates that "all the nations will be gathered before Him…" Out of these nations will come the sheep (believers).
The dead die in the Lord (en kurio). In the Lord is a favorite and exclusive phrase of the apostle Paul occurring more than 40 times in his writings. This is the only exception outside the writings of Paul. This phrase in Paul’s writings speaks of the special relationship believers have with the Lord Jesus. The critical question at this point is this: does John mean the same thing that Paul means by the use of the phrase, "in Christ"? Pretribulationists among others naturally say, "no"! Dispensational pretribulationists limit the "in Christ" formula to New Testament believers only. In their thinking, "in Christ" describes church age believers only. Similarly, since the church age ends with the Rapture and since the Rapture occurs before Revelation 4, any NT language appearing after Revelation 4 is generic in reference, pretribulationists would say.
It is clear that Paul developed a new descriptive phrase to explain the NT believers’ relationship to Christ. However, it is not correct to argue that since NT descriptive language does not appear in the OT, it does not apply to OT believers. It is true that the death and resurrection of Christ signaled a unique turn in God’s program with man. However, the application of God’s special work in Christ cannot be limited to NT believers.
In 1 Corinthians 15, Paul presents Christ and Adam as antithetical representatives of mankind. Christ is the heavenly man. Adam is the earthly man. Christ is the Spirit-driven man. Adam is the flesh-driven man. The actions of the representatives have bearings on the represented. Clearly, the fate of those represented depends on the decision and actions of the representatives. Adam condemned the represented. Christ saves the represented. Paul illustrates the point by explaining the antithetical outcomes of death and resurrection. The believer’s solidarity with Christ is a historical reality. We shall be raised because our representative (Christ) has been raised.
In Romans, the apostle Paul again refers to Christ and Adam as representatives. The fate of Adam’s descendants rests on his disobedience. The outcome of Adam’s disobedience is sin in the world, death, judgment and condemnation. The outcome of those who believe in Christ is grace in the world, life, justification and righteousness. In Romans, the death of Christ is the turning point. However, this does not mean that the application of Christ’s death is limited to those who believe after the event. If the fruit of Adam’s choice contaminates every man, women, boy and girl born on the earth throughout human history, then Christ’s death can apply to all those who believe throughout human history. Before or after the cross is irrelevant.
Galatians 3:6-14 argues that Abraham is "the believer". Yet, no one in the OT is called a "believer" in the NT sense! In Galatians 3:8, Paul states, "The Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, ‘All the nations will be blessed in you.’" As in this case, Paul calls "all the nations will be blessed in you", the gospel. This signals that Paul may apply NT names and concepts to OT ideas in unique ways. We should be careful not to say more than Scripture says. Abraham is the model of our faith. "Christ redeemed us from the curse of the Law…in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we would receive the promise of the Spirit through faith". These folk referred to in Revelation 14:13 are NT believers saved after the Rapture, but before Armageddon.
The latter part of Revelation 14:13 adds the qualifier, "from now on". There is debate as to whether this phrase ends the first sentence or begins the second sentence. Because of the Greek particulars, we are inclined to support the conclusion that "from now on" begins the second sentence.
3. From now on, says the Spirit = indicates that the message comes from the Spirit. Those who die are immediately blessed.
4. So that they may rest from their labors, for their deeds follow with them = gives us the content of the Spirit’s declaration. The rest of the believers follow the completion of his divinely appointed task on earth. The permanent record of the works of believers on earth is maintained. The nature of the suffering believers will experience during the final days of the Day of the Lord warrants special attention for them. It is not that others who have died before this point are not resting as well. This is an encouragement to those living at this very difficult time to remain faithful. No doubt many "sheep" will die during the thirty-day period following the last three and a half years of this age as Antichrist attempts to put together his final army to prevent the reign of the Male-Son on earth (Rev. 20:4).
Revelation 14:14
(1) Then I looked, and behold, a white cloud, and (2) sitting on the cloud was one like a son of man, (3) having a golden crown on His head and (4) a sharp sickle in His hand.
1. Then I looked, and behold, a white cloud = introduces a fourth event. It is not introduced by a horizontal moving angelic being. The purpose of Revelation 14:14-20 is to preview the final judgment of God against the wicked earth-dwellers. This section will be expanded in chapters 15-19. Revelation 15-16 will expand Revelation 14:14-20. Revelation 17-18 will expand Revelation 14:8-13. Revelation 20 expands Revelation 14:6-7. Clouds are a transportation mechanism used to carry heavenly individuals various places in heaven and on earth.
2. Sitting on the cloud was one like a son of man = identifies the rider of heaven’s unique transportation. One like a son of man is clearly reminiscent of Daniel 7:13. However, this is not Jesus Christ. The Lord Jesus would hardly need an angelic exhortation to begin the earthly harvest (Rev. 14:15). The one thing that can be dogmatically asserted is the fact that this is a unique heavenly being.
3. Having a golden crown on His head = is one indication of the uniqueness of this person. A golden crown is worn by the each of the twenty-four elders as mentioned in Revelation 4:4 and 10. Revelation 6:2 indicates that the rider on a white horse wears a golden crown. Revelation 9:7 depicts the locust cavalry wearing golden crowns. Golden crowns obviously depict authority and status.
4. A sharp sickle in His hand = is the second descriptive item enumerated by John. A sickle is an ancient instrument of the harvest. A sharp sickle suggests the beginning of the harvest with an instrument in prime condition.
Revelation 14:15
(1) And another angel came out of the temple, (2) crying out with a loud voice to Him who sat on the cloud, (3) "Put in your sickle and reap, for the hour to reap has come, (4) because the harvest of the earth is ripe".
1. And another angel came out of the temple = supports the conclusion that the rider on the white cloud is an angelic being. Another angel suggests a previous angel. The immediate context suggests that the rider is the focus. This angel’s job is to deliver a message.
2. Crying out with a loud voice to Him who sat on the cloud = expresses the recipient of the angel’s message. Emerging from the temple, this angel undoubtedly is under the authority of God. The fact that an angel commands the cloud-rider to begin argues against the identity of the rider as the Lord Jesus. That the aspect of sitting on the cloud is emphasized suggests that the identity of the cloud-rider is not paramount. The Lord Jesus stated in Matthew 13:39 that "the reapers are angels" at the end of the age. This argues strongly that the identity of the rider is an angelic being.
3. Put in your sickle and reap, for the hour to reap has come = is the content of the angel’s message to the cloud-rider. The command to put in the sickle is an allusion to Joel 3:13. Joel 3:13 states, "Put in the sickle, for the harvest is ripe. Come, tread, for the wine press is full; the vats overflow, for their wickedness is great". Joel 3:13 combines both the wheat and wine harvests. However, they are separated into two events in the Revelation. The first harvest mentioned is the wheat harvest. The reason the sickle can be put forth is that "the hour to reap has come". That God is in control of this situation is suggested by the fact that "the hour" or time of harvest has arrived.
4. Because the harvest of the earth is ripe = explains why the time of harvest begins at this point. A ripe earth continues the metaphor of the wheat harvest. Literally, wickedness has run its course and demands punishment. As indicated in Joel 3:13, wickedness overflows.
Revelation 14:16
(1) And He who sat on the cloud swung His sickle over the earth, and (2) the earth was reaped.
1. And He who sat on the cloud swung His sickle over the earth = may indicate the nature of this harvest. The reader should ignore the interpretive decision made by the translators of the NASB. The fact that they capitalized He indicates their opinion that the one sitting on the cloud is a Divine Being. It is a heavenly being, but there is nothing in the text that demands that the cloud-rider is Jesus Christ.
2. The earth was reaped = is generalized. There is no clear indication what is reaped. The fact that the wheat harvest is followed by the grape harvest similar to Joel 3:13 argues for the conclusion that this is a preview of the bowl judgments to be unleashed in Revelation 15- 16.
Revelation 14:17
(1) And another angel came out of the temple which is in heaven, and he also had a sharp sickle.
1. And another angel came out of the temple = indicates a second angelic being with a sharp sickle. That this angel came out of the temple indicates that the cloud-rider mentioned in Revelation 14:14 also came out of the temple. This argues against the cloud-rider’s identity as that of Jesus. This angelic being also has a "sharp sickle", in good condition for a harvest.
Revelation 14:18
(1) Then another angel, the one who has power over fire, came out from the altar; and he called with a loud voice to him who had the sharp sickle, saying (2) "Put in your sharp sickle and gather the clusters from the vine of the earth, (3) because her grapes are ripe".
1. Then another angel, the one who has power over fire = expresses similarity with the wheat harvest. The first angel who commanded the cloud-rider to harvest the earth is not uniquely identified as with this second angel. This angel "has authority over fire". Exactly what this angel does is not explicitly stated. Here he simply instructs the second sickle-carrying angel to harvest the earth.
2. Put in your sharp sickle and gather the clusters from the vine of the earth = expresses the second harvest depicted from Joel 3:13. This is the grape harvest. The metaphor is carried forward, but the literal idea is that the wicked get their deserved punishment.
Revelation 14:19
(1) So the angel swung his sickle to the earth and gathered the clusters from the vine of the earth, and (2) threw them into the great winepress of the wrath of God.
1. So the angel swung his sickle to the earth and gathered the clusters from the vine of the earth = continues the metaphor of the vintage harvest. This is clearly a summary statement. It would be impossible for one angel to reap the whole earth in a single swing. This angel’s job is to gather the wicked of the earth.
2. Threw them into the great winepress of the wrath of God = defines the goal of the angel’s harvesting. The angel gathers the wicked to a place where God’s wrath will be administered. This overview will be expanded in Revelation 16:12-16 (the sixth bowl) and Revelation 19 (the actual battle of Armageddon). As in Joel 3:13, the vintage harvest depicts the eschatological harvest of the wicked. A winepress is the place where the grapes were pressed to separate the juice from the pulp. God’s literal winepress will be on the plains of Magedo.
Revelation 14:20
(1) And the wine press was trodden outside the city, (2) and blood came out from the wine press, up to the horses’ bridles, for a distance of two hundred miles.
1. And the wine press was trodden outside the city = indicates the place of God’s punishment of the wicked. The Greek indicates that outside the city is God’s place of punishment. This can be no other city but Jerusalem. The exact location of God’s judgment will be specified in Revelation 16:16.
2. Blood came out from the wine press, up to the horses’ bridles = describes the outcome of God’s wrath. That this description is figurative can be stated with certainty. The figurative language of a winepress naturally supports the concept of flowing juice. Blood running three to four feet deep for a distance of two hundred miles even with figurative language indicates a great slaughter.
PRELUDE TO BOWL JUDGMENTS - Chapter Fifteen
Revelation 15:1
(1) Then I saw another sign in heaven, great and marvelous, (2) seven angels who had seven plagues, (3) which are the last, (4) because in them the wrath of God is finished.
1. Then I saw another sign in heaven, great and marvelous = is the third and final heavenly sign that marks this section of the Revelation. This sign follows the first two signs indicated in Revelation 12:1and 3. This suggests that while Revelation 12:1-6 retrogresses in the historical chronology of the end time events. Revelation 12-13 is not a parenthesis in a purely technical sense. The purpose of the retrogression is clear. It provides the backdrop for the wrath of God in its final form. The woman, the dragon, the beast, and God highlight the four major players of the eschatological end. The woman and her offspring are the object of the dragon’s wrath. The dragon and his supporters are the object of God’s wrath.
2. Seven angels who had seven plagues = like the two previous heavenly signs offers a summary of the sign before a detailed outline is presented. As the rest of this chapter demonstrates, there is a process involved in how these seven angels will operate. Revelation 15:6 indicates that the seven angels emerge from the temple, which supports the notion that Revelation 15:1 is a summary statement. We are not told the nature of the seven plagues the seven angels have. This also supports the summary nature of Revelation 15:1. Like the trumpet judgments (Rev. 9:20), the final expression of God’s wrath is characterized as "plagues".
3. Which are the last = defines the limits and nature of these plagues. Last connects the seven plagues with the trumpet judgments of Revelation 8-11. There is no basis to connect the seven seals with the trumpet and bowls as wrath of God. Equally last suggests something previously. Therefore, there is no basis for those who attempt to define the bowls as the wrath of God, but not the trumpets. Ample evidence demonstrates the opposite is true. Revelation 22:18 states, "…God will add to him the plagues which are written in this book…". The plagues of this book are defined in Revelation 16:1 and 9:20.
4. Because in them the wrath of God is finished = completes the summary description of the third and final heavenly sign. The wrath of God as it is expressed in the Greek occurs about forty times in various formats in the Old Testament. The eschatological wrath of God against the nations is clearly the focus of this text. 1 Thessalonians 1:10 makes clear that faith in Christ delivers one from the eschatological wrath of God. It is therefore clear that those who suffer God’s wrath do not have a relationship with Jesus Christ.
Revelation 15:2
(1) And I saw something like a sea of glass mixed with fire, and (2) those who had been victorious over the beast and his image and the number of his name, (3) standing on the sea of glass, holding harps of God.
1. And I saw something like a sea of glass mixed with fire = begins this important detailed explanation of the final expression of God’s wrath against the dragon and his followers. John is clearly attempting to explain with figurative language what he sees. There is no literal sea or fire. This is figurative. However, what the literal referent is will be more difficult to explain. The second half of this verse explains that the victorious people described are standing on the sea of glass. Therefore, the sea of glass is a literal physical service that can support a standing person. This description of a sea of glass also occurred in the description of the throne room of God in Revelation 4.
2. Those who had been victorious over the beast and his image and the number of his name = indicates the primary focus of this pericope. The three primary obstacles to faithfulness on the part of believers are highlighted. The beast, his image and his mark are the beasts that believers must contend with here. These people were victorious. The exact nature of their victory is not clear.
3. Standing on a sea of glass, holding harps of God = concludes the initial vision portion seen by John concerning the audience before God. The importance of music before God is heightened by the presence of harps of God.
Revelation 15:3-4
(1) And they sang the song of Moses, the bond-servant of God, (2) and the song of the Lamb, saying, (3) "Great and marvelous are Your works, O Lord God, the Almighty; (4) righteous and true are Your ways, King of the nations! (5) Who will not fear, O Lord, and glorify Your name? (6) For You alone are holy; for all the nations will come and worship before You, (7) for your righteous acts have been revealed".
1. And they sang the song of Moses, the bond-servant of God = details a song of the overcomers before the throne of God. It is clear that the great man of God of Pentateuch fame is the subject of this portion. The song that follows in Verses 3b-4 does not accord explicitly with any song of Moses mentioned in the Old Testament (Exod 15:1-18, Deut 31:30-32:43, Ps 90). It might be that the words of the song of Moses are not recorded here.
2. And the song of the Lamb = indicates either a second song or a song that accords to both Moses and the Lamb. We have no explicit knowledge of such a song. It might be that the song recorded in verses 3b-4 is the song of the Lamb and this is the first time it is introduced to the world at large.
3. Great and marvelous are Your works, O Lord God, the Almighty = indicates the first subject of the song—God the Father.
4. Righteous and true are Your ways, King of the nations = maybe a reference to Jesus Christ. However, it is probably a reference to God the Father.
5. Who will not fear, O Lord, and glorify Your name = are two rhetorical questions that expose the might and power of God. It simply cannot be resisted. Yet, in the bowl judgments to follow the beast-marked worshipers will resist. Therefore, the point here is this: God is worthy of all glory, even if He does not get it.
6. For You alone are holy; for all the nations will come and worship before You = suggests another reason that God alone deserves all praise and worship. Clearly, God is in control, but He has not finished His agenda because the nations have not arrived for God’s universal praise service.
7. For your righteous acts have been revealed = indicates the reason the nations will gather.
Revelation 15:5-6
(1) After these things I looked, and (2) the temple of the tabernacle of testimony in heaven was opened, and (3) the seven angels who had the seven plagues came out of the temple, (4) clothed in linen, clean and bright, and girded around their chests with golden sashes.
1. After these things I looked = indicates a new vision sequence.
2. The temple of the tabernacle of testimony in heaven was opened = introduces the judgment of God that will follow in the form of seven bowl judgments. We cannot with certainty identify the tabernacle of testimony. However, it appears that the purpose of this place is to assure the reader that the wrath of God about fall is justified and verifiable. Who opened the doors of heaven’s temple is not stated. However, the reason the doors are opened is to allow the seven plague-carrying angels to exit.
3. The seven angels who had the seven plagues came out of the temple = indicates the emergence of the seven angels who execute the wrath of God. The exact nature of the wrath is not yet indicated.
4. Clothed in linen, clean and bright, and girded around their chests with golden sashes = describes dress of the seven bowl-carrying angels. The particular Greek term for linen, linon, occurs only here in the Revelation. Whether this suggests that the dress of these seven angels is different from others in the book of Revelation who also wear linen dress is not clear. The golden sashes underscore the special status of these seven angels.
Revelation 15:7
(1) Then one of the four living creatures (2) gave to the seven angels seven golden bowls full of the wrath of God, who lives forever and ever.
1. Then one of the four living creatures = indicates that a person closer to the throne of God commissions the seven bowl-carrying angels.
2. Gave to the seven angels seven golden bowls full of the wrath of God = is the first indication of the nature of God’s wrath about to be unleashed on the earth. The particular bowls given to the angels suggest a shallow surface, which indicates quick delivery of content.
Revelation 15:8
(1) And the temple was filled with smoke from the glory of God and from His power; and (2) no one was able to enter the temple (3) until the seven plagues of the seven angels were finished.
1. And the temple was filled with smoke from the glory of God and from His power = suggests that the temple in heaven is the scene from which the final wrath of God will be executed upon the living earth-dwellers. Smoke is a biblical motif that appears in context with manifestations of God throughout the Bible (Lev. 16:12-13; Ex. 19:18, 40:34-35; Is. 6:4). What is the purpose of God’s presence in His temple at this point in the chronology of the Revelation?
2. No one was able to enter the temple = is a common response to the manifestation of God’s glory. Exodus 40:16-38 recounts that Moses was unable to enter the "tent of meeting" because the cloud of God’s glory filled it. I Kings 8:1-66 details the dedication of Solomon’s temple, which resulted in the filling of the temple with the glory of God such that the priests could not enter it. Why no one is able to enter God’s temple is not explained. However, in context since the final expression of God’s wrath is going forth, there is no need to enter. There is no intercession at this point and there is no appeal.
3. Until the seven plagues of the seven angels were finished = sets the limits of God’s unapproachableness.
BOWL JUDGMENTS - Chapter Sixteen
Revelation 16:1
(1) Then I heard a loud voice from the temple, saying to the seven angels, (2) "Go and pour out on the earth the seven bowls of the wrath of God".
1. Then I heard a loud voice from the temple = seems to imply that God gives this command. If no one could enter the temple, it would seem logical that no one would be able to remain in the temple either. Therefore, the only person in the temple is God Himself.
2. Go and pour out on the earth the seven bowls of the wrath of God = is the instruction given by the voice from the temple. This indicates that God strictly controls the timing of the execution of the final phase of His wrath.
Revelation 16:2
(1) So the first angel went and poured out his bowl on the earth; and (2) it became a loathsome and malignant sore (3) on the people who had the mark of the beast and who worshiped his image.
1. So the first angel went and poured out his bowl on the earth = signals the beginning of the final phase of God’s wrath.
2. It became a loathsome and malignant sore = indicates the impact of the first bowl. Similar to the boils upon the Egyptians during the great exodus, God will again send sores. The plague of sores on the Egyptians was the first plague to actually threaten the life of the Egyptians. However, there is no indication that life is threatened by the sores. The purpose of the sores seems to be unparalleled suffering.
3. On the people who had the mark of the beast and who worshiped his image = clearly indicates who is the target of the first bowl judgment. The beast-marked worshipers are the target of the first bowl judgment. The Greek says literally, "upon the men". Clearly, "men" is used in a generic sense. For women and children are not excluded from the punishment of God for taking the mark.
Revelation 16:3
(1) The second angel poured out his bowl into the sea, and (2) it became blood like that of a dead man; and (3) every living thing in the sea died.
1. The second angel poured out his bowl into the sea = moves from man to nature. The whole of salt-water sources is the object of the second bowl.
2. It became blood like that of a dead man = is the impact of the second bowl. A figure of speech is employed. The blood of a dead man is no longer capable of supporting life. Blood is the aspect of the dead that cannot be used for transplant or transfusion purposes.
3. Every living thing in the sea died = is the outcome of the bowl.
Revelation 16:4-7
(1) Then the third angel poured out his bowl into the rivers and the springs of waters; and (2) they became blood. (3) And I heard the angel of the waters saying, (4) "Righteous are You, who are and who were, O Holy One, (5) because You judged these things; (6) for they poured out the blood of saints and prophets, and (7) You have given them blood to drink. (8) They deserve it". (9) And I heard the altar saying, (10) "Yes, O Lord God, the Almighty, true and righteous are Your judgments".
1. Then the third angel poured out his bowl into the rivers and the springs of waters = constitutes the third bowl judgment. All freshwater sources are afflicted.
2. They became blood = is outcome of the third bowl. As with saltwater sources, water becomes blood. We are not told that all life died as in the case of the salt-water, but that is the natural conclusion.
3. And I heard the angel of the waters saying = indicates a commentary to follow concerning God’s purpose in the second and third bowl judgment. What the job description is of the angel of the waters is not detailed.
4. Righteous are You, who are and who were, O Holy One = is a praise report of the angel of the waters. Given the nature of the judgment falling on the earth, the heavenly host (elders, living creatures and angels) are constantly reminding us that God’s actions are righteous, just and holy.
5. Because You judged these things = indicates the angelic attitude toward the actions of God. In other words, if God had not judged these things, He would be in contradiction of His own nature. "These things" in context refers to the previous (bowls two and three) judgments.
6. For they poured out the blood of saints and prophets = is important. For is better translated because. The angelic being gives us the reason for the previous bowl judgments. The subject of this clause must be "the people who had the mark of the beast and who worshiped his image". These are the only people mentioned in the previous bowl judgments. To shed blood means to murder. The beast-marked worshipers who by association are a part of the beast of Revelation 13 are directly responsible for the death of the saints. Saints and prophets have been described as killed in the book of Revelation, particular the prophetic witnesses of Revelation 11 and the martyrs of Revelation 6:9-11.
7. You have given them blood to drink = defines the audience of God’s wrath. "Them" refers to the beast-marked worshipers who are responsible for the death of God’s people addressed in Revelation 16:2. By turning the waters of the earth to blood, the beast-marked worshipers will drink blood since they have poured out the blood of God’s people. Now people do drink blood, but never of the dead. Bowl 2 indicates that the blood is "like that of a dead man".
The author obviously intends a difference. Otherwise, there would no need to distinguish between the blood of the living and the blood of the dead. The blood of the living flows warm and oxygenated. The blood of the dead does not flow and is not oxygenated.
8. They deserve it = expresses the righteous attitude of the angelic being. The wicked are as worthy of God’s wrath as the Sardisians are worthy to walk with God in white (Rev. 3:4).
9. And I heard the altar saying = is a peculiar statement. One does not normally expect an altar to speak. However, in apocalyptic literature anything is possible. Yet, Revelation 15 seems to indicate that the temple of God is empty at this moment.
10. "Yes, O Lord God, the Almighty, true and righteous are Your judgments = affirms again that a just God executes a just judgment.
Revelation 16:8
(1) The fourth angel poured out his bowl upon the sun, and (2) it was given to it to scorch men with fire.
1. The fourth angel poured out his bowl upon the sun = expresses the agent of God’s wrath. The sun has been used twice before in God’s program of the end. It was temporarily darkened at the sixth seal. A third of the sun darkened by the fourth trumpet. This judgment with the aid of the sun does not contradict the two previous references to the sun. The heat of the sun is the issue at this point. Previously the issue had been its light.
2. It was given to it to scorch men with fire = is the purpose of the heat of the sun. Oi anthropoi (the men) were burned. As in Revelation 16:2, a generic reference is intended here. Men, women, and children all suffer at this point.
Revelation 16:9
(1) Men were scorched with fierce heat; and (2) they blasphemed the name of God who has the power over these plagues, and (3) they did not repent so as to give Him glory.
1. Men were scorched with fierce heat = introduces a comment on the fourth bowl of wrath. The idea here is not burned up, but scorched or caused to suffer because of the heat. This coupled with the absence of water is suffering at its best. Again, the suffers are identified as oi anthropoi, a generic reference to men, women and children.
2. They blasphemed the name of God = is not explicitly defined. This indicates that the third commandment is broken. God’s name is taken in vain by men.
3. They did not repent so as to give Him glory = is an editorial comment unparalleled in the Revelation--unparalleled in the sense that the worst expression of God’s wrath does not bring repentance of the wicked.
Revelation 16:10-11
(1) Then the fifth angel poured out his bowl on the throne of the beast, and (2) his kingdom became darkened; and (3) they gnawed their tongues because of pain, and (4) they blasphemed the God of heaven (5) because of their pains and their sores and (6) they did not repent of their deeds.
1. Then the fifth angel poured out his bowl on the throne of the beast = focuses the fifth bowl. The throne of the beast was mentioned in Revelation 13:2. The beast received it from the dragon. The throne of the beast is a figure of speech. It represents the sovereignty of the beast much as "the White House" represents the sovereignty of the United States.
2. His kingdom became darkened = is the second aspect of the goal of the fifth bowl. It is not clear, whether this darkness is literal or figurative. Literal darkness or judgment produces suffering for the living beast-marked earth-dwellers.
3. They gnawed their tongues because of the pain = is the first indicated reaction of the beast and all those who follow him. It is not explicitly indicated why or how the darkness causes pain for the beast and his followers. The biting of the tongue suggests great pain.
4. They blasphemed the God of heaven = is the second response of the beast and his followers. This is the second time the wicked take God’s name in vain.
5. Because of their pains and their sores = indicates a cumulative impact to the bowl judgments. The sores came about in connection with the first bowl and pain is connected with the fifth bowl.
6. They did not repent of their deeds = caps the fifth bowl judgment. At this point, the reader is told that repentance is not an outcome of the judgment of God.
Revelation 16:12
(1) The sixth angel poured out his bowl on the great river, the Euphrates; and its water was dried up, (2) so that the way would be prepared for the kings from the east.
1. The sixth angel poured out his bowl on the great river, the Euphrates = which is reminiscent of the sixth trumpet judgment. A cruel army arose from the great river region to kill a third of mankind. The Euphrates river is called "the great river" in Genesis 15:18. The importance of the river becomes apparent as the text unfolds. It dried up. Unparalleled in ancient times was the drying up of the Euphrates River.
2. So that the way would be prepared for the kings from the east = indicates the purpose of the unparalleled event. God prepares the way for the kings of the east. That there are kings and not a king suggests individual nations still exist at this time. At what point these kings form their coalition is not indicated. The important point to remember is that God prepares the way for the kings.
Interestingly, at the beginning of the twentieth Century, the majority of the nations of the world were monarchies. However, by the end of the Century only a minority of monarchies has survived. Several kings or their sons are in exile. Russia, China, Iraq, Cambodia, Afghanistan, Laos, and Iran are or were monarchies. The reversion to monarchies by many nations to the East of Israel past the Euphrates River is a good sign to watch for when looking for the final phase of human history as we know it.
Other nations East of Israel that have or were monarchies will cease to exist. That is, Japan, Indonesia, and other Island nations are destroyed at the seventh bowl (Rev. 16:20).
Revelation 16:13-14
(1) And I saw coming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet, three unclean spirits like frogs; (2) for they are spirits of demons, performing signs, (3) which go out to the kings of the whole world, (4) to gather them together for the war of the great day of God, the Almighty.
1. And I saw coming out of the mouth…dragon…beast…false prophet…three unclean spirits like frogs = suggests the role of the dragon, beast and false prophet. They send demonic spirits to influence the kings of the earth. We are not told in what way the unclean spirits resemble frogs.
2. For they are spirits of demons, performing signs = clarifies what the "unclean spirits" are. They are demons. These demons perform signs or do miracles. It is clear that the demonic spirits must put forth an all out effort to accomplish their objective.
3. Which go out to the kings of the whole world = moves beyond the initial discussion in Revelation 16:12. There, only the kings of the east are in focus. Here, the kings of the whole world are mentioned. Whether two groups of kings are intended is not clear. Why would God only prepare the kings’ way from the east? What makes the kings from the east special? These are questions not answered by the text.
4. To gather them together for the war of the great day of God, the Almighty = explains the purpose of the demonic activity. By the article the, we know that this is the eschatological battle between God and the wicked. This battle concludes the eschatological Day of the Lord.
Revelation 16:15
(1) "Behold, I am coming like a thief. Blessed is the one who stays awake and keeps his clothes, so that he will not walk about naked and men will not see his shame".
1. Behold, I am coming like a thief = is often associated with the coming of the eschatological Day of the Lord (2 Peter 3:10). Given a literal interpretation of the trumpet and bowl judgments, it is beyond comprehension that any man on earth would continue to resist God’s rule and authority. Revelation 16:14 indicates that Satan/Antichrist/False Prophet will utilize demonic deception to gather "the kings of the whole world" "for the war of the great day of God, the Almighty". It is in this context that the Lord Jesus offers one of His clearest warnings. He states, "Behold, I am coming like a thief. Blessed is the one who stays awake and keeps his clothes, so that he will not walk about naked and men will not see his shame". Incorrectly some have taken the reference, "Behold, I am coming like a thief" to refer to the Rapture. However, this conclusion fails to appreciate not only the context, but also the historical usage of this phrase.
Jesus states in John 10:10, "The thief comes only to steal and kill and destroy…". This is the purpose of a thief. However, there is another issue related to the coming of a thief. This concerns his modus operandi (how he operates). That is, a thief comes suddenly and unexpectedly. The apostle Paul indicates "that the day of the Lord will come just like a thief in the night (1 Thess. 5:2)". Paul indicates that in 1 Thessalonians 5:2 the point of the figure of speech is "suddenness". Therefore, the question concerning Revelation 16:15 is this: is the point that the Lord makes in Revelation 16:15 one of purpose or modus operandi? On the other hand, it could be both. A closer examination will reveal the correct answer.
The image of a man having disrobed and fallen asleep who is then caught sleeping, awakened by surprise and forced to parade about naked is clear. The question concerns its meaning. Alfred Edersheim is helpful at this point. In his book The Temple, It’s Ministries and Service, he writes,
"Perhaps one of the most striking instances of this kind is afforded by the words quoted at the head of this chapter —’Blessed is he that watcheth, and keepeth his garments.’ They literally describe, as we learn from the Rabbis, the punishment awarded to the Temple-guards if found asleep at their posts; and the Rabbinical account of it is curiously confirmed by the somewhat naive confession of one of their number, that on a certain occasion his own maternal uncle had actually undergone the punishment of having his clothes set on fire by the captain of the Temple as he went his rounds at night…During the night the ‘captain of the Temple’ made his rounds. On his approach the guards had to rise and salute him in a particular manner. Any guard found asleep when on duty was beaten, or his garments were set on fire—a punishment, as we know, actually awarded" (A. Edersheim, The Temple, Its Ministries and Service).
The point is obvious: the Lord will suddenly appear and the unprepared will suffer a great disaster. In the context of the sixth bowl, which gathers "the kings of the whole world" "for the war of the great day of God, the Almighty" this is clearly a warning—stay away. This is the only way to prevent a disaster at Armageddon for "the kings of the whole world". If they come to the battle, they will die.
Revelation 16:16
(1) And they gathered them together to the place which in Hebrew is called Har- Magedon.
1. The place of "the war of great day of God, the Almighty" is called in Hebrew Har-Magedon. This is the only place in the Bible where the word occurs. John’s indication that the place bears a Hebrew name immediately sends us to the Old Testament. Scholars, in no way, agree concerning the meaning of or the place called Armageddon. The first step in arriving at the correct meaning is to recognize that a literal geographical location is intended. There is nothing in the grammar or context to prove otherwise. The second step in arriving at the correct meaning is to recognize that John’s audience was familiar with the term. John instructs the reader that Har Magedon is a Hebrew name. As such, it is composed of two words. The Hebrew word can be translated either a hill or mountain. Megiddon "was an ancient city located on a plain in the southwest portion of the Valley of Jezreel (Jewish name) or Esdraelon (Greek name)". (Aune, Revelation 6-16, page 898)
Two great mountains stand to the northeast and southeast of the hill of Megiddo: Mt. Tabor and Mt. Gilboa. Between these two mountains run the valley of Jezreel, which is fifteen miles wide at its widest point. It will be the place of God’s great slaughter of the nations depicted in Revelation 19:11-21.
Revelation 16:17
(1) Then the seventh angel poured out his bowl upon the air, and (2) a loud voice came out of the temple from the throne, saying, "It is done".
1. Then the seventh angel poured out his bowl upon the air = introduces the final bowl judgment. The seventh and final bowlcarrying angel punishes the air. The earth (land), water, fire and air are the four elements that are the objects of God’s wrath.
2. A loud voice came out of the temple from the throne, saying, "It is done". = repeats an often heard motif—a loud voice. Since the temple is empty, this voice must be God, Himself. That God would pronounce, "It is done", at this point in the narrative is confusing to some. However, it must be kept in mind that bowls six and seven are given in summary fashion. They will be expanded in great detail in Revelation 17-19 where the destruction of the city and kingdom of the beast will be presented in detail.
Revelation 16:18
(1) And there were flashes of lightning and sounds and peals of thunder; and (2) there was a great earthquake, such as there had not been since man came to be upon the earth, so great an earthquake was it, and so mighty.
1. And there were flashes of lightning and sounds and peals of thunder = begins a listing of the outcome of the seventh angel’s bowl. Having poured his bowl upon the air, lightning and thunder rock the air.
2. There was a great earthquake = is the third great outcome of the seventh angel’s bowl—a great earthquake. However, unlike the previous earthquakes, this one is unparalleled in all of human history. This earthquake cannot be compared or thought to be one of the other earthquakes that has occurred in the Revelation. Those who attempt to make this point ignore the textual details. The author makes clear with the intensive nature of this earthquake that it is unparalleled.
Revelation 16:19
(1) The great city was split into three parts, and (2) the cities of the nations fell. (3) Babylon the great was remembered before God, to give her the cup of the wine of His fierce wrath.
1. The great city was split into three parts = signals the first effect of the unparalleled earthquake. Scholars do not agree on the identity of "the great city". However, the context is clear. Jerusalem is "the great city". Jerusalem is explicitly identified in Revelation 11:8 as "the great city". Why the city is split into three parts is not stated. However, Zechariah 13:8 declares, "It will come about in all the land [of Israel], declares the Lord, that two parts in it will be cut off and perish; but the third will be left in it". This accords with the destruction of "the great city" indicated in Revelation 16:19. Also, Zechariah 14:2 indicates that God will leave a segment of His people in Jerusalem when the nations gather to destroy it. Zechariah 14:5 states that God will empty Jerusalem of his people just prior to His arrival with His angels for the battle of Armageddon. The destruction of Jerusalem will be highlighted in Revelation 17-18.
2. The cities of the nations fell = is the second proof that "the great city" refers to Jerusalem. "The cities of the nations" (Gentiles) is in contrast to "the great city (Jews)". The punishment of Jerusalem is not as severe as the punishment of the cities of the Gentile nations.
3. Babylon the great was remembered before God = is the third entity to suffer as result of the unparalleled earthquake. Who or what "Babylon the great" refers to has not been explicitly defined. This is the second reference to it in the Revelation. Whatever it is, God will pour out the worst expression of His wrath the world will ever know upon it.
Revelation 16:20
(1) And every island fled away, and (2) the mountains were not found.
1. And every island fled away = continues the impact of the seventh bowl. To flee away in the NASB suggests more than merely "moved out of their places". Exactly what happens to the islands cannot be dogmatically stated at this point. That the islands cease to exist is perhaps the sense.
2. The mountains were not found = makes an opposite conclusion possible with regards to the mountains. The Greek literally says that the mountains "were not found". That is, they disappeared. John uses two different verbs to describe what happens to the islands and what happens to the mountains. If the same thing happens to the islands that happens to the mountains we would expect John to have said, "the island and mountains fled or were not found".
Revelation 16:21
And huge hailstones, about one hundred pounds each, came down from heaven upon men; and men blasphemed God because of the plague of the hail, because its plague was extremely severe.
Therefore I testify to you this day that I am innocent of the blood of all, for I did not shrink from declaring to you the whole counsel of God...(Acts 20:26,27). “Come now, let us reason together...” (Isaiah 1:18).
