Chapter 14
"Mount Zion" is the hill on which Jerusalem was
built. It can refer to the hill itself or the city or the people of God. And it
is the place the prophets promised God would finally establish his rule. Yet in
Heb 12v22 it refers to the heavenly community. What here though? John seems to
see Christ and his people at the location of the earthly Jerusalem (v20) with a
voice from heaven rejoicing in the scene. The point is that this is to be the
centre on the new earth. Three things are in mind: As the Lamb the redemptive
work of the true Christ as opposed to the false one; the completeness of God's
people as the fulfilment of his promises to Israel; their eternal security as
priests in bearing the name of Father and Son as opposed to the name of the
beast (equivalent to the seal, 13v7, 14v9-11). In context we're learning that
the work of the dragon and two beasts will not thwart God's purposes.
v2: What is heard
seems to be the united voice of the great multitude (19v6). The roar of water
speaks of life, thunder of power, harps of praise. Strangely this comes from
heaven and is sung before the throne and the angelic beings, whilst the group
seem to be on earth. Either the vision suddenly jumps to the group in
heaven awaiting their return, is a
vision being seen by John whilst the actual 144000 sing in heaven, or combines
Jesus on earth with a door to the multitude in heaven. Whatever, the point is
of the privilege of the redeemed, praising God just before the parousia for the
fulness of their salvation.
v3: The new song
only the saints learn is that celebrating the redemption and victory only they
have received (5v8f, 15v2f). Singing before the creatures and elders if angelic
representatives of the redeemed is a way of testifying to them of God's grace.
Before the throne denotes it being in praise of God.
v4-5: The group
are now distinguished. The language stresses the utter purity necessary to be
in God's presence. Sex isn't wrong, so why virgins? Some think it alludes to
the requirement of soldiers to be chaste. Better in context is the idea of the
bride being pure for the bridegroom (14v8). Although it is odd to consider that
in the context of men not having sex, ther imagery fits of them not committing
immorality with the harlot of Babylon (17v1). But the idea of defilement may
simply suggest a cleanliness issue. In the OT sex had to do with blood and bore
the results of the fall and so required certain cleanliness laws. So the
redeemed may be described as virgins to stress their being wholly cleansed as
worshippers. Whatever the case, they are those who follow the Lamb wherever he
goes because of unwavering allegiance to him. They have been redeemed by God
and the Lamb as the first and special part of the harvest that was devoted to
God as his (Jer 2v2f, Jam 1v18). And they are utterly honest and so blameless.
In other words their ritual purity, allegiance, devotion and sinlessness are
stressed. This can only be because they washed their robes in the blood of the
Lamb (7v13-14). It's a picture of the righteousness of Christ counted to us,
the Lamb in whom there was no deceit (Is 53v9). These are his qualities. And
they gaurantee access to the new creation (21v8).
Interestingly
there is a opposite to these qualities in what follows. The rest commit
adultery with Babylon, give allegiance to the beast, experience rejection by
God, and are those who haven't kept the commandments (14v8-13). This supports
the idea of being virgins to be about spiritual faithfulness.
v6-7: Another
angel signals another section. The sense is this one flying off in service - to
proclaim a message to the same universal category of people we've been
concerned with throughout. But those is the first of the angels making
declarations before the end. The cumulative give urges response to the first as
Babylon and beast are about to revenue their commupance.
Were told the
message of the first is "a gospel" but v7 suggests it is not
"the" gospel but it's elements dealing with judgment. The reason is
that with the end drawing near acknowledgement of this truth becomes all the
more urgent. It's a reminder that we should not neglect it. The message is
eternal in that it's message is unchangeable and won't pass away. And v7 in
context must provide the detail of that message. It's a call to fear God which
is the heart of wisdom, and so give him glory by crediting him for all he is
and has done in Christ. And the reason is because the "hour" ie. time
of judgment has arrived - a message ultimately of good news in bringing
justice, especially for the persecuted. To fear and glorify is to
"worship" or bow down in allegiance to God as opposed to the dragon
or the beasts - and the reason is because he is creator of all things,
including the "sea" from which the first beast comes and
"springs of water" that sustain all life. The foolishness of idolatry
is seen here. Only the one on whom all things depend is worthy of worship. The
point is that time is running out. We must acknowledge him.
v8: In context
this event must accompany or immediately precede the judgment. Chapter 18 tells
us the latter is true. This is the first mention of "Babylon." It
cannot refer to literal Babylon (Jer 51v26). Rather, OT history makes it a
figure for an immoral and idolatrous city or society (Babylon as the centre of
the Babylonian Empire) that oppresses God's people and amongst whom they are
exiles. It therefore applies in numerous ways throughout history, although the
first readers would undoubtedly have had Rome and it's Empire in mind. Babylon
is titled "great" to stress her arrogance and God's power in bringing
her down (Dan 4v30). One cannot but consider the arrogance of secularism in
boasting of its achievements just as Nebuchadbezzar did of his. The twice
"fallen" (Is 21v9) speaks of her destruction and demise - and that of
her idolatry too. The reason for this is because she "made" and so
caused sin amongst the nations - probably by requiring their business for her
protection. In the wider context the immorality here is probably figurative for
spiritual unfaithfulness or being "in bed" with Babylon - joining in
her idolatry for material gain (18v3). The point is she has corrupted the
nations by forcefully intoxicating them with the allure of all she could give
by way of wealth etc (Jer 51v7-8). And this has rendered them incapable of
responding to the gospel announced in v7. Babylon therefore seems to refer the
society of the beast that draws in those of the nations so keeping them from
Christ. This is expressed in numerous kingdoms through history, just as it was
in the four beast-kingdoms Daniel spoke of. And as with them, it will be
finally destroyed and superceded by the rule of Christ.
v9-10: Again we
have a three, symbolising in this book the lead up to the end. This third angel
follows the other two flying overhead with a loud declaration to the world.
Picking up the significance of Babylon, it announces that if "anyone"
worships the beast and the image the second beast brought to life, and receives
its mark on forehead or hand (13v15-16), then he will suffer God's wrathful
anger. As with the prophets this is described as drinking of the full strength
of God's wine because it leaves the drinker reeling and comotosed as if dead.
The full strength stresses its severity and contrasts the wine of Babylon. That
seemed to bring pleasure. This brings punishment. As with Sodom and Jesus, it
is to be tormented with fire and sulphur, stressing the agony and
destructiveness of burning. But just as the former is figurative so it is
likely the latter is too. However the seriousness of what is received is real.
"Torment" in the book denotes spiritual and phychological suffering
in being aware of what one has done and what one has subsequently lost by the
justice of God (11v10, 18v7, cf. Lk 13v28). Surprisingly we are told this is
all in the presence of the holy angels and Lamb because it is right justice, something
to be thankful for. The tragedy is that the Lamb is the one who had offered
salvation from it. And those in hell will forever know this, forever having to
acknowledge that Jesus Christ is Lord.
Verse 11
continues to the worshippers of the beast. One might speculate whether the
smoke is of a finite torment, especially given its OT background (Is 34v9-10).
But the rest of the verse qualifies it. The smoke of "their torment"
implies it lasts the same period - "forever and ever," so they
receive no rest "day or night," not even in cessation of life. Verse
13 tells us this contrasts this experience with the "rest" the
redeemed experience in the new creation - a freedom from labour, probably that
of persevering service of Christ. The "day and night" experience of
the wicked therefore contrasts that of 7v15-17. And we should note that torment
in the book is always conscious. Moreover, the beast and false prophet are
human beings, and we are explicitly told they will be tormented day and night in
the lake of fire (20v10).
The verse ends
soberly reminding us who this all refers to. And it is sobering. Here we learn
that unlike previous expressions of wrath, this one will be consciously felt
everlastingly. And because it is recorded as part of the angels announcement,
it is something we should warn the world of just as the angel does here. This
is what will follow the fall of Babylon at the hour of judgment (14v7-8).
v12-13: The call
to endurance is to encourage the saints (holy ones) that fitting justice is on
its way and so they can persevere amidst their persecutions - keeping the
commandments and their faith in Jesus. The note of "commandments"
stresses the need for works to flow from faith but also the saints' allegiance
to God over the beast. And they counter antinominism into the church. It is
this description that provides context for v13. To the saints' reassurance an
authoritative voice from heaven that could be that of God or the Lamb tells
John to record his promise. Thus gives it weight. And the promise is that from
his time onwards those who "die in the Lord" (ie. in obedience and
faith towards Christ) are blessed - receiving joy from God. We're told the
Spirit agrees and clarifies the blessing. It is in knowing rest from their
labours, which could refer to all toil bound with service of Christ in this
age, and especially that of persecution. And the reason we're told they can be
sure of that is because their deeds will follow them as testimony to the
genuineness if their being "in the Lord." It's a verse to provide
significant motivation to keep serving in all godliness. Judgment is according
to deeds (2v23), and it's results for the faithful are quite a contrast to
those for the wicked (14v9-11). The point is surely that any suffering they
might face now is little compared to the eternal suffering of the unrepentant,
and will itself be followed by eternal joy.
v14-16: Again
"I looked" marks a new section. The white cloud signifies God's
presence and alludes to Daniel 7. The Son of Man in context must be returning
from heaven rather than arriving there. His golden crown is one of victory and
perhaps rule too. Daniel 7 tells us he is the glorified one given authority
over all things. He has a sickle to reap a harvest of souls, beginning to do so
when another angel commands him to as the hour has arrived and the harvest is
ripe. And he does so being seated on the cloud, perhaps as a significant rule.
The contrast with v19 shows us this harvest is of the redeemed as opposed to
the wicked. The Son of Man is gathering his subjects who have born fruit. Of
course their souls are already with him. So this must be the resurrection.
v17-20: The other
angel comes from the place of God's presence in the temple and has a sharp
sickle, ensuring none to be reaped are missed. The next angel is from over the
altar from which fire was hurled on the earth. It is one of judgment for the
persecution of the saints, and commands the previous angel to gather clusters
of grapes from the vine of the earth. These are thrown into the wine press of
God's wrath. The ripeness of the grapes must therefore denote the sin of the
wicked having come to a measure that warrants the judgement. This wine press is
trodden outside the city - presumably "Mount Zion" (v1) as these are
those excluded from it. The blood flowing around 4/5 feet high and for a great
distance is a truly gruesome picture, stressing destruction. God have mercy.