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Revelation 14

Hinds' Commentary on RevelationHinds' on Revelation

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Verses 1-5

SECTION TWO

THE SAINTS' ULTIMATE SUCCESS DEPICTED

Revelation 14:1-20

1. THE REDEEMED DESCRIBED

Revelation 14:1-5

Note: The leading purpose of chapter 12 was to present Satan, symbolically described as a dragon, as the real enemy of the true church. As the author of evil he would naturally be the source of all opposition to the truth. Those through whom the opposition is manifested are but the agents through whom he works. In chapter 13 we have pictured, under the symbols of two beasts, the political and religious earthly agents that were to be the outstanding mediums for Satan's efforts. These were found to be the Roman Empire--pagan and "Christianized"--and the apostate church--the Catholic hierarchy. With such deadly struggles forecast, the saints would have been overcome with fear, if the symbolic story had ended at this point. Evidently the purpose of the present chapter was to encourage the Christians to faithfulness under all conditions by assurance that the truth would ultimately prevail, and the persevering be saved. While this was de-signed to benefit especially those who met the persecutions during the 1,260-year period, it will have the same effect in helping all Christians to endure to the end of life.

1 And I saw, and behold, the Lamb standing on the mount Zion,--We should be continually remindful that what John saw in the vision was the symbol; what it represents is a different matter. The two should not be confused. "I saw" means that another vision appeared. "The Lamb" refers to Christ (Revelation 5:6; Revelation 12:11); it is here contrasted with the beast (Revelation 13:11) that had horns like a lamb, but spake as a dragon. The expression "mount Zion" is used only here and Hebrews 12:22. Jerusalem, because partly builded upon the literal mount Zion, is also referred to as mount Zion. It was the seat of government and place of worship for the old covenant, and typical of the church. (Galatians 4:26.) Verses 2 and 3 strongly indicate that this scene was in heaven. If so, Mount Zion is used typically to represent the saint's final abode. Compare 4:2, 3.

and with him a hundred and forty and four thousand, having his name, and the name of his Father, written on their foreheads.--The names of the Lamb and of the Father writ-ten upon their foreheads show that they were acceptable to both Christ and God. This and the place where they were standing clearly indicate that they were redeemed and had gained the ultimate victory--were safe from any further attacks from either beast. See notes on Revelation 13:16 regarding mark of beast on forehead. In Revelation 7:4-9 is also mentioned the same number as having been "sealed" from the twelve tribe, after which is mentioned a numberless multitude from all peoples--and Gentiles. In our present text only the 144,000 are mentioned. Whether they are the same that are mentioned in the seventh chapter or not is immaterial, for in both places the purpose is to encourage faithfulness by foretelling the final success true saints will have. The number is doubtless symbolical and means an incalculably large multitude.

2 And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder:--Whether or not the whole vision was seen in heaven, "Zion" being used typically, the voice John heard came from heaven. From verse 3 the natural conclusion is that the voice was singing the new song before the throne. The language shows that it was a song of sublime powers. It filled the air as the roaring of mighty waters or the waves of the ocean. The sound was not the roaring of waters, but "as" or similar to such sound. Its majesty was also indicated by saying it was "as" the voice of a great thunder. Reverberating through the heavens like the peals of loud thunder.

and the voice which I heard was as the voice of harpers harping with their harps:--The King James Version represents John as saying he heard the harpers harping, but the Revised says the voice he heard was "as" harpers harping. This must be correct, for all three clauses are in the same gram-matical construction, the word "as" being in all of them. John then said nothing about hearing harps, but only that the voice he heard was like the harping--possibly meaning that it was both grand and melodious. This passage gives no support for the use of mechanical music in worship for the following rea-sons: (1) What John heard was in heaven, not on earth. There is no proof that we are privileged to have everything in the church that will be in heaven. (2) There is nothing said about the 144,000 redeemed harping on harps. The word "as" settles that. (3) The plural number of the word "harps" shows that many harps were .used, which would mean each had a harp, if it referred to the redeemed playing harps in heaven. In a con-gregation one instrument is used for all. There simply is not anything here to give the least support to mechanical music in church worship.

3 and they sing as it were a new song before the throne, and before the four living creatures and the elders:--For comments on the four living creatures and the elders see notes on Revelation 4:4-7. "Before the throne" indicates that they were in the presence of God and the Lamb, which means that they were a part of the saved. This final glory of the redeemed is here pictured to encourage struggling saints; it is an assurance that their labors will not be in vain and that the righteous will ultimately win the victory. With the 1,260 years of terrible struggle between the church and her enemies, such encouragement was of the greatest importance. It is of great value to faithful Christians in all times; without such promises to strengthen us few would endure to the end.

and no man could learn the song save the hundred and forty and four thousand, even they that had been purchased out of the earth.--This means that none except the redeemed can fully appreciate the joys of salvation, and certainly we will not understand what heaven means until we reach it. We rejoice in pardon of sins and are made exceedingly happy in the anticipation of eternal life, but will have to wait for its realization till we meet our Redeemer over there. Only those who have passed through a great sorrow can fully know what relief means; so only those who have been saved from a terrible misfortune can appreciate the blessing. Of course, nothing can approximate the sublime and transporting joy to be experienced by those who will be permitted to stand on the eternal Zion and dwell in the celestial city. A song of praise for such a blessing can only be sung by those who have been purchased from sin by Christ's blood. For this reason what John heard seemed to be a song, but a new one which even saints on earth could not understand.

4 These are they that were not defiled with women; for they are virgins.--That the saved in heaven will be those who have lived clean and chaste lives is certain from the general teaching of the Scriptures. But in view of the fact that the lessons in Revelation are mainly expressed in symbols, it is more reasonable to conclude that the impurity mentioned here is to be understood figuratively. In the Old Testament the abominable sin of literal adultery is made the figurative term by which idolatry is described. This use of the word is found in Jeremiah 3:1-10. The Greek word for "virgins," though feminine in form, evidently has a masculine sense in this text; hence, it should be taken spiritually to indicate moral and spiritual purity. As the word "man" is often used to mean mankind, so the word "purity" with a masculine sense includes both men and women. It is doubtless the purpose of this verse to contrast true saints with those who follow the "Mother of HarRev 17:5." (17:5; compare 2 Corinthians 11:2.)

These are they that follow the Lamb whithersoever he goeth. These were purchased from among men, to be the firstfruits unto God and unto the Lamb.--Jesus is represented as a good shepherd, and his disciples as sheep to follow him. (John 10:11-15; compare Psalms 23.) Those finally saved will be the ones who have followed him, which can only mean those who have obeyed his commands. This truth is sustained by many texts of scripture. "Whithersoever he goeth" means doing any and all things he commands.

They were purchased or redeemed by the blood of the Lamb, as all the saved must be, but the 144,000 are represented as "firstfruits" unto God. They were not said to be redeemed because of their rank or station in life, but by the merits of Christ's blood. The Jews offered the first fruits of the harvests to the Lord. As the first fruits were also a guarantee of the full harvest later, so the great number that John saw were those who, as martyrs and other faithful ones, had been true to the Lord during the period when the saints were struggling against the two beasts mentioned in chapter 13, and their condition was a guarantee that all faithful followers of Christ will be saved finally.

5 And in their mouth was found no lie: they are without blemish.--Liars in heaven, of course, would be an intolerable thought. In Revelation 21:8 we are informed that "all liars," along with other abominable characters, will have their part in the "lake that burneth with fire and brimstone." The Jews were not allowed to offer blemished animals in sacrifice to the Lord neither can guilty sinners spend eternity in worshiping God in heaven. The redeemed in heaven will be without blemish. This, however, does not mean that they have never been wicked, for the very fact that they were redeemed implies that they had been sinners. In Revelation 7:14 it is said, "They washed their robes, and made them white in the blood of the Lamb." Because of this and the fact that they came "out of the great tribulation" successfully, they are before the throne where they serve God day and night. (Revelation 7:15.) This is a symbolic scene indicating the way the saved will pass the time in eternity. It does not mean that the eternal age is yet begun, though the righteous dead are now in a state of happiness. This is the clear teaching of Jesus. (Luke 16:19-31.)

Verses 6-11

2. THREE JUDGMENT ANGELS

Revelation 14:6-11

6 And I saw another angel flying in mid heaven, having eternal good tidings to proclaim unto them that dwell on the earth, and unto every nation and tribe and tongue and people--As already noted this chapter gives a brief general description of the success made by the saints during the time the church was to wage war with the two beasts, and of its final triumph at the end of the world. The events mentioned are few in number, general in character, and far apart in point of time. The first paragraph certainly includes the redeemed of the 1,260-year period, and may be all the redeemed up to the close of that dreadful time. "Another angel" means one in addition to all the others he had seen in previous visions ; or, expressed differently, the meaning is that an angel gave him another vision. This text does not mean that the eternal good tidings--everlasting gospel--first began to be preached at the time referred to here; for the gospel of Christ began to be preached first on Pentecost according to the command of Jesus. (Luke 24:46; Acts 1:8.) The gospel of Christ is the "eternal good tidings" which was to be preached till the end of the world. (Matthew 28:20.) This preaching which the angel flying in the heaven announced to John seems to mean that done after the beginning of the Protestant Reformation, when the Catholic Church lost her dictatorial power and preachers were allowed, under the flag of Protestant liberty, to preach the Bible to all nations. The great apostasy came gradually, and the Reformation spread gradually, but it gave the liberty and furnished the motive for world-wide evangelism. The angel flying through heaven probably indicates the rapidity with which the preaching of the Reformation would spread. After the long night of spiritual slavery--the 1,260 years of religious darkness--the reformatory work spread by leaps and bounds. Soon all nations were allowed the privilege of reading and obeying without hindrance--a blessed privilege that people still have.

7 and he saith with a great voice, Fear God, and give him glory for the hour of his judgment is come:--This is substantially what Peter said to Cornelius; namely, those that fear God and work righteousness are acceptable to him. (Acts 10:35.) Solomon taught the same lesson in these words: "Fear God, and keep his commandments; for this is the whole duty of man. (Ecclesiastes 12:13.) The angel was not announcing a new truth, but only what had been true all the way along. The application of this truth was to be carried out by obeying the same gospel that had been preached since Pentecost. Judgment here does not mean the final judgment when all nations will appear before the Lord, but the special judgment upon the beast at the end of the 1,260-year period; the time when the Catholic domination was to be broken and men be allowed to obey the gospel; hence, the command for them to "fear God, and give him glory."

and worship him that made the heaven and the earth and sea and fountains of waters.--Paul declared that the "man of sin" would sit in the temple of God "setting himself forth as God." (2 Thessalonians 2:4.) That means, of course, that he would demand that reverence and devotion for himself which belong only to God. The Pope claiming to be the authoritative representative of Christ on earth is the only one that qualifies as deserving this description. This blind worship of a man is the thing which gave him complete sway over men for the long period of religious ignorance. But that anti-Christian power was broken by the Protestant Reformation, and men were taught that they were to worship the Creator of the universe, not man. In the symbol John heard the angel say that the everlasting gospel would be preached again; past history shows that it has been preached. This fact will be fully demonstrated by symbols yet to be studied.

8 And another, a second angel, followed, saying, Fallen, fallen is Babylon the great,--This does not mean another event that occurred after the things mentioned in verses 6 and 7. Rather this verse tells what transpired that made the proclamation of the everlasting gospel possible at that time. Though expressed in the past tense, all this was future when John saw the vision. This form of expression is called the "prophetic past," which means that a thing is so certain to transpire that it is spoken of as if it had already come to pass. Isaiah 9:2; Isaiah 9:6 contains examples of the same usage. This is the first occurrence of the word "Babylon" in this book. Literal Babylon had long since disappeared; hence, the word here must be understood figuratively. See Revelation 17:5 and Revelation 18:2. "Fallen" did not mean that spiritual Babylon would cease to exist when the everlasting gospel began to be repreached, for its destruction will be at the coming of the Lord. (2 Thessalonians 2:8.) It was to fall in the sense that it would no longer be able to make the world bow to the papacy.

Just as Jerusalem, the capital of God's ancient people and the place where the gospel was first preached, was typical of the church (Galatians 4:24-31), so Babylon that once captured Jerusalem was made a type of the apostate church. Literal Babylon took the city, destroyed the temple, removed the holy vessels, and put the people of God in bondage for seventy years. The antitypical Babylon, the papal hierarchy, through a perversion of the church, took away the true worship of God, and put the people in spiritual bondage to papal authority for 1,260 years. The Reformation ended that bondage, but did not destroy the papal system any more than freeing Israel from Egyptian bondage destroyed Egypt.

that hath made all the nations to drink of the wine of the wrath of her fornication.--This is also highly figurative lan guage. Fornication, as we have already learned, is typical of false and idolatrous doctrine and practice. It is here also represented as wine. Drinking wine intoxicates and leads to folly and madness; practicing false doctrines leads to confusion and rebellion against God. Jeremiah spake of the city of Babylon thus: "Babylon hath been a golden cup in Jehovah's hand, that made all the earth drunken: the nations have drunk of her wine; therefore the nations are mad." (Jeremiah 51:7.) Her antitype, papal Babylon, made the nations drunk with her false doctrines. In due time God allowed Babylon to he punished and finally destroyed; he has already broken spiritual Babylon's strangle hold on the world and will destroy her at the Lord's coming. The "wrath" here mentioned refers to the punishment that would fall upon her and those she deceives or intoxicates with her false teachings.

9 And another angel, a third, followed them, saying with a great voice, If any man worshippeth the beast and his image, and receiveth a mark on his forehead, or upon his hand,--This angel refers to the corrupt anti-Christian power as the "beast" which is mentioned in Revelation 13:11. This was to encourage the struggling saints with the promise that their great enemy with his entire influence would finally be destroyed. He here specifically mentions all individuals who would accept and practice the false teaching of the apostate institution. For :comments on receiving the mark of the beast see notes on Revelation 13:16-17.

10 he also shall drink of the wine of the wrath of God, which is prepared unmixed in the cup of his anger;--The figure here is that of drinking from a cup of poison that would make one stagger, reel, and fall. As drinking the wine of Babylon's false doctrines led to religious drunkenness and departure from truth, so drinking the "wine of the wrath of God" means to suffer eternal banishment from his presence. Wine unmixed here means that the punishment would be up to full measure. God's righteous indignation at sin would require that he allow wickedness to be properly rewarded. Paul so taught in 2 Thessalonians 2:12. This is a strong incentive to righteous living.

and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb --The word "tormented" carries the idea of conscious pain, which in itself shows consciousness in the final state. Fire and brimstone are evidently used in a figurative sense to indicate the terrible punishment that the lost will have to endure. Anything requiring the use of such figures must be too dreadful not to escape. The language may be used with reference to the destruction of Sodom. (Genesis 19:24.) Whatever this punishment may be, it will be unending. Mark refers to it as "where their worm dieth not, and the fire is not quenched." (Mark 9:47-48.) Matthew refers to "eternal punishment" in direct contrast with "eternal life." Eternal in both expressions is from the same Greek word. The punishment, therefore, is of the same duration as the life.

The angels and Christ being present need not be pressed to signify anything more than that they will he present when the wicked are sent away into their punishment. However, it may add to their torment for them to know that their punishment is according to the righteous judgment of Christ, and a justification of the rewards to the righteous. Blessings for the righteous demand punishments for the wicked, else righteousness would not be worth seeking.

11 and the smoke of their torment goeth up for ever and ever; and they have no rest day and night, they that worship the beast and his image, and whoso receiveth the mark of his name.--Smoke ceases to arise when the fire goes out. This is a symbol to indicate that their punishment would not end; the two expressions "for ever and ever" and "day and night" both show that to be the meaning. When the final sentence is passed, the destiny of the wicked is fixed forever. The remainder of the verse is a repetition of the description of those who will be finally rejected. The number John is here talking about are those who identify themselves with the apostate church in doctrine and practice. For comment on the mark and name of the beast see notes on Revelation 13:16-17.

Verses 12-13

3. STATE OF THE RIGHTEOUS DEAD

Revelation 14:12-13

12 Here is the patience of the saints, they that keep the commandments of God, and the faith of Jesus.--The sufferings and persecutions which saints would have to endure in their struggles against the powers of the beast would require the strongest patience. The fact that they kept the commandments of God would be sufficient proof that they did have the required patience. Keeping the faith of Jesus means that they held to the faith Jesus required and did not deny him. The promise of the ultimate overthrow of their enemies would also be an incentive to sustain their faith and keep them patient.

13 And I heard a voice from heaven saying, Write, Blessed are the dead who die in the Lord from henceforth:--Angels flying in midheaven, as they appeared to John in the vision, had pronounced the doom of those who worshiped the beast. Next he hears a voice that seems to come from heaven commanding him to write a certain promise regarding the dead. It is not stated whose voice was speaking. John recorded not only what he saw in the visions, but also what he heard. The thing he was told to write was spoken by the heavenly voice; it was not a comment by John.

The blessing here pronounced was upon a certain class of the dead--those "who die in the Lord." This implies two things as necessary to secure this blessing: first, to come into the Lord, for no one can be in the Lord who does not come into him; second, to live faithfully in him till death, for no one can die in the Lord (be worthy of Christ's mercy and favor) unless he is faithful unto death. (Matthew 24:13.)

The word "henceforth" in this verse has cost commentators no little time and trouble. The difficulty is in the fact that faithful Christians dying in the Lord in any age of the world will be ultimately blessed. Why then, say "henceforth"? Henceforth from what time, and why from that time? If henceforth be joined to the word "dead," it might mean that the righteous will be blessed in some signal way from the moment of death. This is most certainly true in fact, but true of all the righteous dead. The connection here seems to indicate that this promise was intended to encourage those who would be victorious in their struggles against the beast. If this be the primary application, then it would be a wonderful help in enduring the persecutions to be assured of an ultimate blessing. From the time that such torments began, those dying in faithfulness would show such genuine Christian fortitude that there could be no question about their eternal happiness. Of course, the principle here taught will continue to be true of all righteous dead.

yea, saith the Spirit, that they may rest from their labors; for their works follow with them.--The Holy Spirit is meant here and the thought is that what the voice said was by the Spirit's direction. The faithful dead rest from their wearisome toil in preaching the gospel and living the Christian life while struggling against the power and influence of the papal beast. Looking forward to reward and rest are the two chief motives that make the burden of tiresome labor bearable. It is a fact that the good deeds one does continue to have their influence on others after his departure, but that does not seem to be the point made here. The statement is that "their works follow with them." This implies that the good of righteous deeds does not remain alone on earth to affect others, but follows with the dead to the judgment. Paul declares that at the judgment each will receive "according to what he hath done." (2 Corinthians 5:10). which means that man's faithfulness till death will be the ground upon which he will be saved; hence, the value of his labors will be with him at that day. Again we remark that this is true of Christians in all ages.

Verses 14-20

4. THE JUDGMENT HARVEST AND VINTAGE

Revelation 14:14-20

14 And I saw, and behold, a white cloud; and on the cloud I saw one sitting like unto a son of man,--In this paragraph the saints are further encouraged by a symbolic description of the final judgment on both good and bad. Harvest is a common figure used to indicate the final separation of the two classes. "He will gather his wheat into the garner, but the chaff he will burn up with unquenchable fire" are the words of John the Baptist. (Matthew 3:12.) "The harvest is the end of the world." (Matthew 13:39.) The expression "like unto a son of man" is found in Daniel 7:13 and Revelation 1:13. Since verses 17 and 18 of the latter chapter clearly show Christ to be the one meant, it is safe to presume it means Christ in all three passages. Jesus frequently referred to himself as the "Son of man." (Matthew 8:20; Matthew 9:6; Matthew 10:23; Matthew 11:19.) The person John saw in the vision was either Jesus or one that represented him by resemblance. That this vision pictured the coming of Christ at the judgment is evident from what is said about the harvest and the vintage. That the symbol should represent him as coming on a cloud harmonizes with the plain language that describes his return. When he ascended "a cloud received him out of their sight," and two men (probably angels) told the apostles he would "so come in like manner" as they beheld him going into heaven. (Acts 1:9-11.) Appearing upon a white cloud at the judgment is just what we would expect from what the Scriptures say of his return.

having on his head a golden crown, and in his hand a sharp sickle.--The crown upon his head indicates that Christ had become a victor--conquered his enemies and his truth was now ready to be finally vindicated. Since the whole vision includes the judgment, Christ's royal or kingly power is also implied. In Matthew 25:31-46, where the judgment is described in plain words, Christ is represented as sitting upon the "throne of his glory" when the nations appear to hear their destinies declared. The word "throne" here does not signify Christ's reigning, but his judging--passing sentence upon the wicked and announcing the reward of the good. Sickle is the implement with which grain is cut, or vines are pruned. It is, therefore, an appropriate emblem to indicate the harvesting of the righteous or the cutting off of the wicked.

15 And another angel came out from the temple, crying with a great voice to him that sat on the cloud,--This makes the fourth angel that is mentioned in this chapter. (Verses 6, 8, 9.) He appeared to John as coming out of the temple. (See Revelation 11:19.) The most holy place of the temple represented heaven, the very dwelling place of God. This angel in the vision bringing the command from God to him who sat upon the cloud means that the time had come for God to announce the judgment. As only the Father, according to Christ's own words, knows the time for Christ's return (Acts 1:7; Matthew 24:36), the command for it would naturally come from the Father. The angel was only the messenger by whom the command was given. Using a great (loud) voice may indicate that it was designed for all to hear, for the judgment pertained to all.

Send forth thy sickle, and reap: for the hour to reap is come; for the harvest of the earth is ripe.--Send forth the sickle means do the reaping. The hour has come shows that the time God had in his own mind for the judgment and end of the work had arrived. It was fitting that the command to reap should be given to Christ, for he was the sower who scattered God's word as seed. He was the proper one to harvest it. All that will be saved will be through that word. The harvest being ripe means that everything is ready for gathering the saved into heaven's garner.

16 And he that sat on the cloud cast his sickle upon the earth; and the earth was reaped.--This verse tells us that the thing commanded was done--the earth was reaped. This part of the vision depicts the end of time and what will occur so far as the righteous are concerned.

17 And another angel came out from the temple which is in heaven, he also having a sharp sickle.--Again John sees another angel come out from the temple, which is plainly stated as being in heaven. A peculiarity of this angel is that he also is said to have a sharp sickle. Regarding the harvest and the end of the world, Jesus said that "the reapers are angels." (Matthew 13:39.) Perhaps the whole truth may be stated by saying that Jesus was to reap through the angels as his agents. The figure of the harvest, by its very nature, would include both good and bad--wheat and chaff; but that of the vintage refers only to the wicked. The point in the emblem is not the preservation of the clusters, but the pressing out of the juice which represents the condemnation of the wicked. This figure is thus applied by Joel. "Put ye in the sickle; for the harvest is ripe: come, tread ye; for the winepress is full, the vats overflow; for their wickedness is great." (Joel 3:13.)

18 And another angel came out from the altar, he that hath power over fire; and he called with a great voice to him that had the sharp sickle, saying,--This is the sixth angel mentioned in this chapter. The brazen altar stood in the outer court before the temple. It was the place where burnt offerings were presented to God. The work to be done was destructive in its nature, and the altar of burnt offerings was the appropriate place from which the angel should come.

Send forth thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe.--This means that the clusters were to be cut off and cast into the wine press. Being fully ripe means that wickedness had continued till it was the proper time to remove the sinners from the earth. Sin had reached the full limit to which God's mercy would allow it to come.

19 And the angel cast his sickle into the earth, and gathered the vintage of the earth, and cast it into the winepress, the great winepress, of the wrath of God.--In this symbol John saw the angel obeying the command and casting the clusters into the wine press. Crushing the grapes and the red juice flowing like streams of blood was a most striking emblem of destruction. It forcefully represented the overthrow and final rejection of the wicked. The vintage of the earth would be the wicked part of the earth. The wine press of God's wrath means that the wicked will be forced to feel the power of God's righteous indignation, when they find themselves rejected.

20 And the winepress was trodden without the city, and there came out blood from the winepress, even unto the. bridles of the horses, as far as a thousand and six hundred furlongs.--In the vision John saw the juice pressed out with men's feet, which was the method used at that time. Wine presses were usually placed in vineyards, not in cities; hence, the statement that it was without the city. Apparently there is no figurative' significance in that fact unless it be the final separation of the wicked from the righteous. The city of Jerusalem represented the final city of God, the home of the saved, and of course the lost are without that city. The text says blood came out. In this expression the symbol--juice of the grape--is dropped and what it represents is stated. Blood, however, is but a symbol of the overflowing of the wicked--their final rejection.

The wine press was called great because of the immense number of the lost. The flowing of the juice, like blood in a great battle, looked to John like a great lake, sixteen hundred furlongs and up to the bridles of horses in depth. If this measurement means a square, the surface covered was two hundred miles square. It indicates the immense, even countless multitudes, that will be lost when God's wrath is finally poured out upon the wicked. This is the last, sad event in the experience of the condemned before entering their final state. It was designed to encourage the saints in their trials by the assurance that in God's own time they would be finally relieved of their persecutions--their persecutors would depart from them forever. The ultimate happiness of the faithful in Christ is the especial lesson pictured in the symbols of this chapter.

LESSON 19.

THE LAMB AND THE

HEAVENLY PROCLAMATIONS

Read Revelation 14

1. Where did John see the Lamb standing? Ans. Revelation 14:1.

2. Who was with him? Ans. Revelation 14:1.

3. What was written on their foreheads? Ans. Revelation 14:1.

4. The voice from heaven sounded like what three things? Ans. Revelation 14:2.

5. The one hundred and forty-four thousand sang the new song before whom? Ans. Revelation 14:3.

6. Who alone could learn that new song? Ans. Revelation 14:3.

7. Who are the one hundred and forty-four thousand singers? Ans. Revelation 14:4-5.

8. What was the mission of the angel flying in the midst of heaven? Ans. Revelation 14:6.

9. What was his message? Ans. Revelation 14:7.

10. Give the proclamation of the angel that followed. Ans. Revelation 14:8.

11. Give the message proclaimed by the third angel. Ans. Revelation 14:9-11.

12. What two things are the saints to keep? Ans. Revelation 14:12.

13. What was John told to write concerning the righteous dead? Ans. Revelation 14:13.

14. Describe the one who sat on a "white cloud." Ans. Revelation 14:14.

15. What did the angel from the temple tell him to do? Ans. Revelation 14:15-16.

16. From where, and with what, did another angel come? Ans. Revelation 14:17.

17. What was the angel with the sharp sickle told to do? Ans. Revelation 14:18.

18. What then was gathered in? Ans. Revelation 14:19.

19. What can you say of the amount of blood that came from the trodden winepress? Ans. Revelation 14:20.

Bibliographical Information
"Commentary on Revelation 14". "Hinds' Commentary on Revelation". https://www.studylight.org/commentaries/eng/hor/revelation-14.html.
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