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<p id="Chapter14" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 14
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<p id="Re14_1"><a onclick="return mV('Rev',14,'1-20');">Rev 14:1-20</a>. THE LAMB SEEN ON ZION WITH THE 144,000. THEIR SONG. THE GOSPEL PROCLAIMED BEFORE THE END BY ONE ANGEL: THE FALL OF BABYLON, BY ANOTHER: THE DOOM OF THE BEAST WORSHIPPERS, BY A THIRD. THE BLESSEDNESS OF THE DEAD IN THE LORD. THE HARVEST. THE VINTAGE.
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<p>In contrast to the beast, false prophet, and apostate Church (<a onclick="return mV('Rev',13,'1-18');">Rev 13:1-18</a>) and introductory to the announcement of judgments about to descend on them and the world (<a onclick="return mV('Rev',14,'8-11');">Rev 14:8-11</a>, anticipatory of <a onclick="return mV('Rev',18,'2-6');">Rev 18:2-6</a>), stand here the redeemed, "the divine kernel of humanity, the positive fruits of the history of the world and the Church" [AUBERLEN]. The fourteenth through sixteenth chapters describe the preparations for the Messianic judgment. As the fourteenth chapter begins with <i>the</i> 144,000 <i>of Israel</i> (compare <a onclick="return mV('Rev',7,'4-8');">Rev 7:4-8</a>, no longer exposed to trial as then, but now triumphant), so the fifteenth chapter begins with those who have <i>overcome</i> from among the Gentiles (compare <a onclick="return mV('Rev',15,'1-5');">Rev 15:1-5</a>); the two classes of elect forming together the whole company of transfigured saints who shall reign with Christ. <p><b>1. a</b>—A, B, C, <i>Coptic,</i> and ORIGEN read, "<i>the.</i>"
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<br><br><b>Lamb...on...Sion</b>—having left His position "in the midst of the throne," and now taking His stand <i>on Sion.</i>
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<br><br><b>his Father's name</b>—A, B, and C read, "<i>His name and</i> His Father's name."
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<br><br><b>in</b>—<i>Greek,</i> "upon." God's and Christ's <i>name</i> here answers to the <i>seal</i> "upon their foreheads" in <a onclick="return mV('Rev',7,3);">Rev 7:3</a>. As the 144,000 of Israel are "the first-fruits" (<a onclick="return mV('Rev',14,4);">Rev 14:4</a>), so "the harvest" (<a onclick="return mV('Rev',14,15);">Rev 14:15</a>) is the general assembly of Gentile saints to be translated by Christ as His first act in assuming His kingdom, prior to His judgment (<a onclick="return mV('Rev',16,'17-21');">Rev 16:17-21</a>, the last seven vials) on the Antichristian world, in executing which His saints shall share. As Noah and Lot were taken seasonably out of the <i>judgment,</i> but exposed to the <i>trial</i> to the last moment [DE BURGH], so those who shall reign with Christ shall first suffer with Him, being delivered out of the <i>judgments,</i> but not out of the <i>trials.</i> The Jews are meant by "the saints of the Most High": against them Antichrist makes war, <i>changing their times and laws;</i> for true Israelites cannot join in the idolatry of the beast, any more than true Christians. The common affliction will draw closely together, in opposing the beast's worship, the Old Testament and New Testament people of God. Thus the way is paved for Israel's conversion. This last utter <i>scattering of the holy people's power</i> leads them, under the Spirit, to seek Messiah, and to cry at His approach, "Blessed is He that cometh in the name of the Lord."
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<p id="Re14_2"><b>2. from</b>—<i>Greek,</i> "out of."
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<br><br><b>voice of many waters</b>—as is the voice of Himself, such also is the voice of His people.
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<br><br><b>I heard the voice of harpers</b>—A, B, C, and ORIGEN read, "the voice which I heard (was) as of harpers."
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<p id="Re14_3"><b>3. sung</b>—<i>Greek,</i> "sing."
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<br><br><b>as it were</b>—So A, C, and <i>Vulgate</i> read. It is "as it were" a <i>new song;</i> for it is, in truth, as old as God's eternal purpose. But B, <i>Syriac, Coptic,</i> ORIGEN, and ANDREAS omit these words.
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<br><br><b>new song</b>— (<a onclick="return mV('Rev',5,9,10);">Rev 5:9-10</a>). The song is that of victory after conflict with the dragon, beast, and false prophet: never sung before, for such a conflict had never been fought before; therefore <i>new:</i> till now the kingdom of <i>Christ</i> on earth had been usurped; they sing the new song in anticipation of His blood-bought kingdom with His saints.
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<br><br><b>four beasts</b>—rather, as <i>Greek,</i> "four living creatures." The harpers and singers evidently include the 144,000: so the parallel proves (<a onclick="return mV('Rev',15,2,3);">Rev 15:2-3</a>), where the same act is attributed to <i>the general company of the saints,</i> the <i>harvest</i> (<a href= "#" onclick="return mV('Rev',14,15);">Rev 14:15</a>) from all nations. Not as ALFORD, "the harpers and song are in heaven, but the 144,000 are on earth."
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<br><br><b>redeemed</b>—literally, "purchased." Not even the angels can learn that song, for they know not <i>experimentally</i> what it is to have "come out of the great tribulation, and washed their robes white in the blood of the Lamb" (<a onclick="return mV('Rev',7,14);">Rev 7:14</a>).
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<p id="Re14_4"><b>4. virgins</b>—spiritually (<a onclick="return mV('Mat',25,1);">Mat 25:1</a>); in contrast to the apostate Church, Babylon (<a onclick="return mV('Rev',14,8);">Rev 14:8</a>), spiritually "a harlot" (<a onclick="return mV('Rev',17,'1-5');">Rev 17:1-5</a>; <a onclick="return mV('Isa',1,21);">Isa 1:21</a>; contrast <a onclick="return mV('2Cr',11,2);">2Cr 11:2</a>; <a onclick="return mV('Eph',5,'25-27');">Eph 5:25-27</a>). Their not being <i>defiled with women</i> means they were not led astray from Christian faithfulness by the tempters who jointly constitute the spiritual "harlot."
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<br><br><b>follow the Lamb whithersoever he goeth</b>—in glory, being especially near His person; the fitting reward of their following Him so fully on earth.
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<br><br><b>redeemed</b>—"purchased."
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<br><br><b><i>being</i> the</b>—rather, "<i>as a</i> first-fruit." Not merely a "first-fruit" in the sense in which <i>all</i> believers are so, but Israel's 144,000 elect are the <i>first-fruit,</i> the Jewish and Gentile elect Church is the <i>harvest;</i> in a further sense, the whole of the transfigured and translated Church which reigns with Christ at His coming, is the <i>first-fruit,</i> and the consequent general ingathering of Israel and the nations, ending in the last judgment, is the full and final harvest.
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<p id="Re14_5"><b>5. guile</b>—So ANDREAS in one copy. But A, B, C, ORIGEN, and ANDREAS in other copies read, "falsehood." Compare with <i>English Version</i> reading <a onclick="return mV('Psa',32,2);">Psa 32:2</a>; <a onclick="return mV('Isa',53,9);">Isa 53:9</a>; <a onclick="return mV('Jhn',1,47);">Jhn 1:47</a>.
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<br><br><b>for</b>—So B, <i>Syriac, Coptic,</i> ORIGEN, and ANDREAS read. But A and C omit.
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<br><br><b>without fault</b>—<i>Greek,</i> "blameless": in respect to the sincerity of their fidelity to Him. Not absolutely, and in themselves <i>blameless;</i> but regarded as such on the ground of His righteousness in whom alone they trusted, and whom they faithfully served by His Spirit in them. The allusion seems to be to <a onclick="return mV('Psa',15,1,2);">Psa 15:1-2</a>. Compare <a onclick="return mV('Rev',14,1);">Rev 14:1</a>, "<i>stood on</i> Mount Sion."
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<br><br><b>before the throne of God</b>—A, B, C, <i>Syriac, Coptic,</i> ORIGEN, and ANDREAS omit these words. The oldest <i>Vulgate</i> manuscript supports them.
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<p id="Re14_6"><b>6.</b> Here begins the portion relating to the Gentile world, as the former portion related to Israel. Before the <i>end</i> the Gospel is to be preached for a WITNESS <i>unto all nations:</i> not that all nations shall be converted, but all nations shall have had the opportunity given them of deciding whether they will be for, or against, Christ. Those thus <i>preached</i> to are "they that dwell (so A, <i>Coptic,</i> and <i>Syriac</i> read. But B, C, ORIGEN, <i>Vulgate,</i> CYPRIAN, 312, read, 'SIT,' compare <a onclick="return mV('Mat',4,16);">Mat 4:16</a>; <a onclick="return mV('Luk',1,79);">Luk 1:79</a>, having their <i>settled</i> home) on the earth," being of earth earthy: this last season of grace is given them, if yet they may repent, before "judgment" (<a onclick="return mV('Rev',14,7);">Rev 14:7</a>) descends: if not, they will be left without excuse, as the world which resisted the preaching of Noah in the the hundred twenty years "while the long-suffering of God waited." "So also the prophets gave the people a last opportunity of repentance before the Babylonian destruction of Jerusalem, and our Lord and His apostles before the Roman destruction of the holy city" [AUBERLEN]. The <i>Greek</i> for "unto" (<i>epi,</i> in A and C) means literally, "upon," or "over," or "in respect to" (<a onclick="return mV('Mar',9,12);">Mar 9:12</a>; <a onclick="return mV('Hbr',7,13);">Hbr 7:13</a>). So also "TO every nation" (<i>Greek,</i> "<i>epi,</i>" in A, B, C, <i>Vulgate, Syriac,</i> ORIGEN, ANDREAS, CYPRIAN, and PRIMASIUS). This, perhaps, implies that the Gospel, though diffused <i>over</i> the globe, shall not come savingly <i>unto</i> any save the elect. The world is not to be evangelized till Christ shall come: meanwhile, God's purpose is "to take out of the Gentiles a people for His name," to be witnesses of the effectual working of His Spirit during the counter-working of "the mystery of iniquity."
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<br><br><b>everlasting gospel</b>—the Gospel which announces the <i>glad tidings</i> of the <i>everlasting</i> kingdom of Christ, about to ensue immediately after the "judgment" on Antichrist, announced as imminent in <a onclick="return mV('Rev',14,7);">Rev 14:7</a>. As the former angel "flying through the midst of heaven" (<a onclick="return mV('Rev',8,13);">Rev 8:13</a>) announced "woe," so this angel "flying in the midst of heaven" announced <i>joy.</i> The three angels making this last proclamation of the Gospel, the fall of Babylon (<a onclick="return mV('Rev',14,8);">Rev 14:8</a>), the harlot, and the judgment on the beast worshippers (<a onclick="return mV('Rev',14,'9-11');">Rev 14:9-11</a>), the voice from heaven respecting the blessed dead (<a onclick="return mV('Rev',14,13);">Rev 14:13</a>), the vision of the Son of man on the cloud (<a onclick="return mV('Rev',14,11);">Rev 14:11</a>), the harvest (<a onclick="return mV('Rev',14,15);">Rev 14:15</a>), and the vintage (<a onclick="return mV('Rev',14,18);">Rev 14:18</a>), form the compendious summary, amplified in detail in the rest of the book.
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<p id="Re14_7"><b>7. Fear God</b>—the forerunner to embracing the <i>love</i> of God manifested in <i>the Gospel.</i> Repentance accompanies faith.
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<br><br><b>give glory to him</b>—and not to the beast (compare <a onclick="return mV('Rev',13,4);">Rev 13:4</a>; <a onclick="return mV('Jer',13,16);">Jer 13:16</a>).
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<br><br><b>the hour of his judgment</b>—"The hour" implies the <i>definite time.</i> "Judgment," not the general judgment, but that up on Babylon, the beast, and his worshippers (<a onclick="return mV('Rev',14,'8-12');">Rev 14:8-12</a>).
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<br><br><b>worship him that made heaven</b>—not Antichrist (compare <a onclick="return mV('Act',14,15);">Act 14:15</a>).
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<br><br><b>sea...fountains</b>—distinguished also in <a onclick="return mV('Rev',8,8,10);">Rev 8:8, 10</a>,.
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<p id="Re14_8"><b>8. another</b>—So <i>Vulgate.</i> But A, B, <i>Syriac,</i> and ANDREAS add, "a second"; "another, a second angel."
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<br><br><b>Babylon</b>—here first mentioned; identical with <i>the harlot,</i> the apostate Church; distinct from <i>the beast,</i> and judged separately.
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<br><br><b>is fallen</b>—anticipation of <a onclick="return mV('Rev',18,2);">Rev 18:2</a>. A, <i>Vulgate, Syriac,</i> and ANDREAS support the second "is fallen." But B, C, and <i>Coptic</i> omit it.
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<br><br><b>that great city</b>—A, B, C, <i>Vulgate, Syriac,</i> and <i>Coptic</i> omit "city." Then translate, "Babylon the great." The ulterior and exhaustive fulfilment of <a onclick="return mV('Isa',21,9);">Isa 21:9</a>.
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<br><br><b>because</b>—So ANDREAS. But A, C, <i>Vulgate,</i> and <i>Syriac</i> read, "which." B and <i>Coptic</i> omit it. Even reading "which," we must understand it as giving the <i>reason</i> of her fall.
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<br><br><b>all nations</b>—A, B and C read, "all <i>the</i> nations."
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<br><br><b>the wine of the wrath of her fornication</b>—<i>the wine of the wrath</i> of God, the consequence <i>of her fornication.</i> As she made the nations drunk with the wine of her fornication, so she herself shall be made drunk with the wine of God's wrath.
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<p id="Re14_9"><b>9.</b> A, B, C, and ANDREAS read, "another, a third angel." Compare with this verse <a onclick="return mV('Rev',13,15,16);">Rev 13:15-16</a>.
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<p id="Re14_10"><b>10. The same</b>—<i>Greek,</i> "he also," as the just and inevitable retribution.
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<br><br><b>wine of...wrath of God</b>— (<a onclick="return mV('Psa',75,8);">Psa 75:8</a>).
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<br><br><b>without mixture</b>—whereas wine was so commonly <i>mixed</i> with water that to <i>mix</i> wine is used in <i>Greek</i> for to <i>pour out</i> wine; <i>this</i> wine of God's wrath is <i>undiluted;</i> there is no drop of water to cool its heat. Naught of grace or hope is blended with it. This terrible threat may well raise us above the fear of man's threats. This <i>unmixed</i> cup is already <i>mingled</i> and prepared for Satan and the beast's followers.
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<br><br><b>indignation</b>—<i>Greek,</i> "<i>orges,</i>" "abiding wrath," But the <i>Greek</i> for "wrath" above (<i>Greek,</i> "<i>thumou</i>") is <i>boiling indignation,</i> from (<i>Greek,</i> "<i>thuo</i>") a root meaning "to boil"; this is temporary ebullition of anger; that is lasting [AMMONIUS], and accompanied with a purpose of vengeance [ORIGEN on Psalm 2:5].
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<br><br><b>tormented...in the presence of...angels</b>— (<a onclick="return mV('Psa',49,14);">Psa 49:14</a>; <a onclick="return mV('Psa',58,10);">58:10</a>; <a onclick="return mV('Psa',139,21);">139:21</a>; <a onclick="return mV('Isa',66,24);">Isa 66:24</a>). God's enemies are regarded by the saints as their enemies, and when the day of probation is past, their mind shall be so entirely one with God's, that they shall rejoice in witnessing visibly the judicial vindication of God's righteousness in sinners' punishment.
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<p id="Re14_11"><b>11. for ever and ever</b>—<i>Greek,</i> "unto ages of ages."
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<br><br><b>no rest day nor night</b>—Contrast the very different sense in which the same is said of the four living creatures in heaven, "They rest not day and night, saying, Holy, holy, holy"; yet they do "rest" in another sense; they rest from sin and sorrow, weariness and weakness, trial and temptation (<a onclick="return mV('Rev',14,13);">Rev 14:13</a>); the lost have no rest from sin and Satan, terror, torment, and remorse.
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<p id="Re14_12"><b>12. Here,</b> etc.—resumed from <a onclick="return mV('Rev',13,10);">Rev 13:10</a>; see on JFB for <a href="./Comm/jfb/Rev/Rev013.html#Re13_10">Rev 13:10</a>. In the fiery ordeal of persecution which awaits all who will not worship the beast, the <i>faith</i> and <i>patience</i> of the followers of <i>God and Jesus</i> shall be put to the test, and proved.
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<br><br><b>patience</b>—<i>Greek,</i> "<i>hupomene,</i>" "patient, persevering endurance." The second "here" is omitted in A, B, C, <i>Vulgate, Syriac, Coptic,</i> and PRIMASIUS. Translate, "Here is the endurance of the saints, who keep," etc.
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<br><br><b>the faith of Jesus</b>—the faith which has Jesus for its object.
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<p id="Re14_13"><b>13.</b> Encouragement to cheer those persecuted under the beast.
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<br><br><b>Write</b>—to put it on record for ever.
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<br><br><b>Blessed</b>—in <i>resting from their toils,</i> and, in the case of the saints just before alluded to as persecuted by the beast, in <i>resting from persecutions.</i> Their full <i>blessedness</i> is now "from henceforth," that is, FROM THIS TIME, when the judgment on the beast and the harvest gatherings of the elect are imminent. The time so earnestly longed for by former martyrs is now all but come; the full number of their fellow servants is on the verge of completion; they have no longer to "<i>rest</i> (the same <i>Greek</i> as here, <i>anapausis</i>) yet for a little season," their eternal <i>rest,</i> or <i>cessation</i> from toils (<a onclick="return mV('2Th',1,7);">2Th 1:7</a>; <i>Greek,</i> "<i>anesis,</i>" relaxation after hardships. <a onclick="return mV('Hbr',4,9,10);">Hbr 4:9-10</a>, <i>sabbatism of rest;</i> and <i>Greek,</i> "<i>catapausis,</i>" akin to the <i>Greek</i> here) is close at hand now. They are <i>blessed</i> in being about to sit down to <i>the marriage supper of the Lamb</i> (<a onclick="return mV('Rev',19,9);">Rev 19:9</a>), and in having part in the <i>first resurrection</i> (<a onclick="return mV('Rev',20,6);">Rev 20:6</a>), and in <i>having right to the tree of life</i> (<a onclick="return mV('Rev',22,14);">Rev 22:14</a>). In <a onclick="return mV('Rev',14,'14-16');">Rev 14:14-16</a> follows the explanation of why they are pronounced "blessed" now in particular, namely, <i>the Son of man on the cloud</i> is just coming to gather them in as <i>the harvest</i> ripe for garner.
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<br><br><b>Yea, saith the Spirit</b>—The words of God the Father (the "voice from heaven") are echoed back and confirmed by the Spirit (speaking in the Word, <a onclick="return mV('Rev',2,7);">Rev 2:7</a>; <a onclick="return mV('Rev',22,17);">22:17</a>; and in the saints, <a onclick="return mV('2Cr',5,5);">2Cr 5:5</a>; <a onclick="return mV('1Pe',4,14);">1Pe 4:14</a>). All "God's promises in Christ are yea" (<a onclick="return mV('2Cr',1,20);">2Cr 1:20</a>).
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<br><br><b>unto me</b>—omitted in A, B, C, <i>Vulgate, Syriac,</i> and <i>Coptic.</i>
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<br><br><b>that they may</b>—The <i>Greek</i> includes also the idea, They are blessed, <i>in that they</i> SHALL <i>rest from their toils</i> (so the <i>Greek</i>).
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<br><br><b>and</b>—So B and ANDREAS read. But A, C, <i>Vulgate,</i> and <i>Syriac</i> read "for." They rest from their toils <i>because</i> their time for toil is past; they enter on the <i>blessed rest because</i> of their faith evinced by their works which, therefore, "follow WITH (so the <i>Greek</i>) them." Their <i>works</i> are specified because respect is had to the coming judgment, wherein every man shall be "judged according to his works." His works do not go before the believer, nor even go by his side, but <i>follow</i> him at the same time that they go <i>with</i> him as a proof that he is Christ's.
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<p id="Re14_14"><b>14. crown</b>—<i>Greek,</i> "<i>stephanon,</i>" "garland" of victory; not His <i>diadem</i> as a king. The victory is described in detail, <a onclick="return mV('Rev',19,'11-21');">Rev 19:11-21</a>.
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<br><br><b>one sat</b>—"one sitting," <i>Greek,</i> "<i>cathemenon homoion,</i>" is the reading of A, B, C, <i>Vulgate,</i> and <i>Coptic.</i>
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<p id="Re14_15"><b>15. Thrust in</b>—<i>Greek,</i> "Send." The angel does not command the "Son of man" (<a onclick="return mV('Rev',14,14);">Rev 14:14</a>), but is the mere messenger announcing to the Son the will of <i>God the Father,</i> in whose hands are kept <i>the times and the seasons.</i>
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<br><br><b>thy sickle</b>—alluding to <a onclick="return mV('Mar',4,29);">Mar 4:29</a>, where also it is "<i>sendeth</i> the sickle." The Son sends His sickle-bearing angel to reap the righteous when fully ripe.
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<br><br><b>harvest</b>—the harvest crop. By the <i>harvest</i>-reaping the elect righteous are gathered out; by the <i>vintage</i> the Antichristian offenders are removed out of the earth, the scene of Christ's coming kingdom. The Son of man Himself, with a golden crown, is introduced in the <i>harvest</i>-gathering of the elect, a mere angel in the <i>vintage</i> (<a onclick="return mV('Rev',14,'18-20');">Rev 14:18-20</a>).
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<br><br><b>is ripe</b>—literally, "is dried." Ripe for glory.
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<p id="Re14_16"><b>16. thrust in</b>—<i>Greek,</i> "cast."
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<p id="Re14_17"><b>17. out of the temple...in heaven</b>— (<a onclick="return mV('Rev',11,19);">Rev 11:19</a>).
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<p id="Re14_18"><b>18. from the altar</b>—upon which were offered the incense-accompanied prayers of all saints, which bring down in answer God's fiery judgment on the Church's foes, the <i>fire</i> being <i>taken from the altar and cast upon the earth.</i>
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<br><br><b>fully ripe</b>—<i>Greek,</i> "come to their acme"; ripe for punishment.
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<p id="Re14_19"><b>19.</b> "The vine" is what is the subject of judgment because its grapes are not what God looked for considering its careful culture, but "wild grapes" (<a onclick="return mV('Isa',5,'1-30');">Isa 5:1-30</a>). The apostate world of Christendom, not the world of heathendom who have not heard of Christ, is the object of judgment. Compare the emblem, <a onclick="return mV('Rev',19,15);">Rev 19:15</a>; <a onclick="return mV('Isa',63,2,3);">Isa 63:2-3</a>; <a onclick="return mV('Joe',3,13);">Joe 3:13</a>.
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<p id="Re14_20"><b>20. without the city</b>—Jerusalem. The scene of the blood-shedding of Christ and His people shall be also the scene of God's vengeance on the Antichristian foe. Compare the "horsemen," <a onclick="return mV('Rev',9,16,17);">Rev 9:16-17</a>.
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<br><br><b>blood</b>—answering to the red wine. The slaughter of the apostates is what is here spoken of, not their eternal punishment.
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<br><br><b>even unto the horse bridles</b>—of the avenging "armies of heaven."
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<br><br><b>by the space of a thousand...six hundred furlongs</b>—literally, "a thousand six hundred furlongs <i>off</i>" [W. KELLY]. Sixteen hundred is a square number; four by four by one hundred. The <i>four</i> quarters, north, south, east, and west, of the Holy Land, or else of the world (the completeness and universality of the world-wide destruction being hereby indicated). It does not exactly answer to the length of Palestine as given by JEROME, one hundred sixty Roman miles. BENGEL thinks the valley of Kedron, between Jerusalem and the Mount of Olives, is meant, the torrent in that valley being about to be discolored with blood to the extent of sixteen hundred furlongs. This view accords with Joel's prophecy that the valley of Jehoshaphat is to be the scene of the overthrow of the Antichristian foes.
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