Apocalipse 14
Bob Utley · You Can Understand the Bible
Apocalipse 14:1-5
14:1 "the Lamb" This is a reference to the Messiah (cf. Rev. 5:6,8,12-13; 13:8; Isa. 53:7; John 1:29,36; 1 Pet. 1:18-19). "standing on Mount Zion" There have been numerous theories identifying this phrase. that it stands for Mt. Moriah and the Temple area in Jerusalem (cf. Isa. 24:23; Joel 2:32) that it stands for heavenly Jerusalem (cf. Heb. 11:10,16; 12:22-23; 13:14; Gal. 4:26) that it is an apocalyptic symbol found in the non-canonical book of II Esdras 2:42-47; 13:35,39-40 that it refers to the OT passages which speak of the end-time gathering of the people of God (cf. Psalm 48; Isa. 24:23; Joel 2:32; Micah 4:1,7; Obad. vv. 17,21) that the background, like several other passages in this section, is Psalm 2, particularly Rev. 14:6. Remember that commentators relate each of these visions to either the OT passages or Palestinian places intertestamental apocalyptic literature first century Greco-Roman history For me these visions of OT things beginning with chapter 6, relate to the NT people of God (believing Jews and Gentiles), the saints, the church. In this particular case, it is an allusion to the heavenly temple (cf. Heb. 8:2; 9:11,24). ▣ "with Him one hundred and forty-four thousand" This is the same group of the redeemed as in Rev. 5:9 of the sealed in Rev. 7:4-8 (see full note at Rev. 7:4) of those washed in the Lamb's blood in Rev. 7:14-17 Therefore, in my opinion, this stands for the NT people of God, the saints, the church. For the full note on the identity of the 144,000, see Rev. 7:4. In the earlier references they were sealed but still persecuted, but here they are victorious! ▣ "having His name and the name of His Father written on their foreheads" Does this refer to one name or to two? It may refer to the titles of Isa. 9:6, which relate to both the Father and the Son. These are those who have been sealed and belong to God (cf. Revelation 7). See note at Rev. 7:2. 14:2 "I heard a voice from heaven, like" These descriptive phrases were used of God's voice in Ezek. 43:2, of Jesus' voice in Rev. 1:15, and of the heavenly multitudes' voices in Rev. 19:6. Often it is used to denote that the speaker is in heaven (cf. Rev. 4:5; 11:19; 16:8). 14:3 "they sang a new song before the throne" This is an allusion to Rev. 5:9. The "they" could refer to the angelic creatures who sing the song in Rev. 5:9 the song of the one hundred and forty-four thousand in the concluding part of Rev. 14:3 and 15:2 This new song is an allusion to Isa. 42:10 and possibly Ps. 33:3; 40:3; 96:1; 98:1; 144:9; 149:1 The promised new age of the Spirit has come! ▣ "elders" See notes at Rev. 4:4. ▣"who had been purchased from the earth" This is the OT concept of a near relative purchasing a family member's release (go'el, i.e., Ruth and Boaz). It is used of those for whom Christ died (cf. Rev. 5:9; 7:14). Special Topic: Ransom/Redeem 14:4 "These are the ones who have not been defiled with women" There has been much discussion over this verse because it seems to imply that this is a select, celibate group of males out of the 144,000 of chapter 7. However, I think that these phrases can be explained in symbolic, or at least, in OT terms, and were never meant to be taken literally. The phrase "had not been defiled with women" can be understood in several ways. it refers literally to celibacy it refers to spiritual adultery with the beast or the great whore (cf. Rev. 14:8; 17:2; 18:9) it refers to specific comments made to the seven churches (cf. Rev. 2:14,20,22; 3:4) it refers to OT ritual purification for worship or battle (cf. Exod. 19:14-15; Deut. 23:9-10; 1 Sam. 21:4-5; 2 Sam. 11:6-13 it is simply an allusion to an OT title for the people of God, "the virgin daughter of Zion" (cf. 2 Kgs. 19:21; Jer. 18:13; Lam. 2:13; Amos 5:2; 2 Cor. 11:2; Eph. 5:27). It must be asserted that sexual intercourse between married partners is not an unspiritual activity. Sexuality (marriage) is God's idea, His way of filling the earth, His command (cf. Gen. 1:28; 9:1). Celibacy is surely a spiritual gift for ministry (cf. 1 Corinthians 7), but it is not a holier state. Greek asceticism is not biblical (neither is pre-marital or extra-marital sexual activity)! Special Topic: Celibacy and Marriage ▣"These are the ones who follow the Lamb wherever He goes" This speaks of discipleship and service (cf. John 7:17; 10:4). ▣ "from among men as first fruits to God" This term was used in the OT to show God's ownership of the entire crop (cf. Exod. 23:19; 34:76). In the NT it refers to the church (cf. Heb. 12:23; James1:18), the people of Jesus, who are the first fruits of the resurrection (cf. 1 Cor. 15:20,23; Rev. 1:5). 14:5 "no lie was found in their mouth" There are several possible origins for this metaphor: it is related to a similar phrase in Rev. 21:27 and 22:15 it is related to Emperor worship where Christians never yielded to the command of the persecutors to say, "Caesar is Lord" it is symbolic of OT defilement (cf. Ps. 32:2; Zeph. 3:13) it may be a reference to unbelief as in Rom. 1:25; 1 John 2:22 ▣ "they are blameless" This is literally "without defect" (cf. Phil. 3:6). Originally it referred to sacrificial animals, but came to be used metaphorically of humans (cf. Noah, Gen. 6:9,17 and Job, Job 1:1). It is applied to Jesus in Heb. 9:14 and 1 Pet. 1:19. This is another way of referring to a Christlike life. Christlikeness is God's will for His people (cf. Lev. 19:2; Deut. 18:13; Matt. 5:48; 1 Pet. 1:16). Special Topic: Blameless, Innocent, Guiltless, Without Reproach
Apocalipse 14:6-7
14:6 "I saw another angel flying in midheaven" In Rev. 8:13 there is an eagle flying in midheaven, which implies something well visible and able to proclaim to the whole earth. ▣ "having an eternal gospel to preach to those who live on the earth" This phrase, "an eternal gospel" is found only here. It is significant that the "gospel" here is for those who live (dwell) on earth and this is used often in Revelation of unbelievers. Some see this as a fulfillment of Matt. 28:18-20 or more specifically, Matt. 24:14 and Mark 13:10. The content of this gospel is much like the message of John the Baptist (cf. Luke 3:3-14) or Jesus' statement to the evil one in Matt. 4:10. The message of judgment is a significant element in this gospel. Verses 6-7 are significant, for they show us that all of these God-sent judgments on lost mankind are for the purpose of redemption (cf. Rev. 9:20-21; 16:9,11). In Rev. 14:12 true believers are characterized as those who keep (i.e., PRESENT PARTICIPLE) the commandments of God keep (i.e., the same PRESENT PARTICIPLE) faith in Jesus Special Topic: The Gospel ▣ "to every nation and tribe and tongue and people" See note at Rev. 10:11. 14:7 "Fear God, and give Him glory" This is an AORIST PASSIVE (deponent) IMPERATIVE and an AORIST ACTIVE IMPERATIVE. There are three AORIST IMPERATIVES in Rev. 14:7. Mankind is commanded to respond to God in decisive acts of faith (cf. John 1:12; Rom. 10:9-13). In Rev. 11:13 fallen mankind seems to give God glory, but is quickly drawn away by the miracles of the beast in chapter 13 (a similar theology to the Parable of the Soils in Matthew 13; Mark 4; Luke 8). Special Topic: Glory (kabod, OT) Special Topic: Glory (doxa, NT) ▣ "because the hour of His judgment has come" The term "hour" is significant in the Gospel of John (cf. John 2:4; 4:21,23; 5:25,28; 7:30; 8:20; 12:23,27; 13:1; 16:21,32; 17:1). It speaks of the divine timing of a preset event (the Day of the Lord, cf. Rev. 14:15 and 9:15). Special Topic: The Hour Special Topic: Judgment in the NT ▣ "worship Him" This is another AORIST ACTIVE IMPERATIVE which is a decisive command. Special Topic: Worship ▣ "who made the heaven and the earth and sea and springs of waters" This is similar to the affirmation found in Acts 14:15, which quotes Gen. 14:19; Exod. 20:11 or Ps. 146:6. God is described as creator as in Job 38-41. The only unusual phrase is "the springs of water," which some see as being connected to the earlier plagues of the angels (cf. Rev. 8:10) in contrast to the undrinkable sea water
Apocalipse 14:8
14:8 "Fallen, fallen is Babylon the great" The verb is not only repeated, but occurs first in the Greek sentence, emphasizing these aorist active indicatives. It is very difficult to interpret the book of the Revelation because concepts are expanded at different places (the beast is briefly mentioned in Rev. 11:7 but not fully discussed until chapter 13). The full discussion of Babylon's fall is found in Rev. 16:19 and 17:1-18:24. It stands for Rome (cf. 1 Pet. 5:13; II Baruch 11:1; 67:7; Sibylline Oracles 5:143, 159, 424), but ultimately it stands for all human societies organized and functioning apart from God. This human self-sufficiency is a direct result of the fall (cf. Genesis 3) and was first expressed in the Tower of Babel (cf. Genesis 10-11). The world empires are becoming more anti-God, which will issue in the ultimate world kingdom of the Antichrist at the end-time (cf. Dan. 2:7-8). This may be an allusion to Isa. 21:9; Jer. 51:8. Special Topic: Human Government ▣ "has made all the nations drink of the wine of the passion of her immorality" The allusion is to Jer. 51:7-8 (cf. Rev. 17:2,4; 18:3). The term "passion" is the Greek term "thumos," which relates to an outburst of emotion (see full note at Rev. 7:14, cf. 17:2,3; 18:3). Those who drink Babylon's wine will drink YHWH's wine (cf. Rev. 14:9)!
Apocalipse 14:9-12
14:9 "If. . ." This is a FIRST CLASS CONDITIONAL SENTENCE with two VERBS, "worships" and "receives." Some humans, many humans, will commit these idolatrous acts. This is the exact opposite of receiving God's Messiah in Rev. 14:7 and 12. Those who do will experience the wrath of God (cf. Rev. 14:10). 14:10 "he also will drink of the wine of the wrath of God" Humans have only two spiritual options, God or evil. The Greek term wrath orgē refers to "a settled opposition." See full note at Rev. 7:14. The allusion is to Isa. 51:17 or Jer. 25:15-16 (cf. Rev. 16:19; 19:15). Believers must face the wrath of Babylon (cf. Rev. 14:8), but unbelievers will face the wrath of God (cf. Rev. 14:10). This strange combination of terms (literally "mixed unmixed") means that the wine of God's wrath has been mixed with other elements in order to make it extremely intoxicating, but unmixed as far as being watered down. The term "cup" was often used in the OT for God's judgment (cf. Isa. 51:17,22; Jer. 25:15-17,27-29; Ps. 75:8). Jesus drank the cup of God's wrath for all mankind (cf. Mark 14:36). The unbelieving world will not respond to Him by faith, and therefore, they face the cup themselves! Special Topic: Biblical Attitudes Toward Alcohol and Alcoholism ▣ "and he will be tormented with fire and brimstone" This is an allusion to God's judgment on Sodom and Gomorrah (cf. Gen. 19:24,28; Luke 17:29; or judgment in general, cf. Ps. 11:6; Isa. 34:8-11; Ezek. 38:22). Torment is the ultimate fate of the two beasts (cf. 19:20), of the evil one (cf. 20:10), and of unrepentant mankind (cf. 20:15; 21:8). Fire was an OT metaphor of God's holiness (cf. Num. 9:15-16, etc.) It was used as a means of cleansing (cf. Lev. 8:17,32; 9:11,24; 13:32,55,57, etc.) and judgment (cf. Lev. 10:1-2; Num. 11:1-3, etc.). This association with judgment was expanded to describe a place of judgment. Jesus used the garbage dump south of Jerusalem in the valley of the sons of Hinnom (Gehenna) as a symbol of eternal punishment (cf. Rev. 20:10, 14-15). Special Topic: Fire 14:11 "the smoke of their torment goes up forever and ever" I wish that I could believe in universalism or at least in a second opportunity to respond to the gospel, but according to the Scriptures humans must respond to God's offer in faith (cf. Mark 1:15; Acts 3:16,19; 20:21) while they live (cf. Heb. 9:27); if they refuse to respond, the consequences are ultimate and eternal (cf. Mark 9:47-48; Matt. 25:46; John 5:29; Acts 24:15; 2 Thess. 1:6-9). The permanent punishment of the wicked is compared to the transitory suffering of the saints. This is supported in the phrase "they will have no rest day and night," while in Rev. 14:13 the saints do have rest. This is not an easy subject to discuss. The love of God and His heart for redemption are in contrast to His verdict of eternal punishment. Most of God's judgments in Revelation are for redemption, like the plagues on Egypt and the covenant curses of Deuteronomy 27-29. Yet, God's ultimate rejection is permanent. It is not disciplinary, it is punitive! This is so hard to understand, to emotionally handle. It does accentuate the need for evangelism! Before I leave this subject let me share with you a thought I have had in this area. As bad as hell is for humankind, it is worse for God. God created humans in His image for fellowship. All of creation is a stage for God to meet and know mankind. God loves all the sons and daughters of Adam (cf. Ezek. 18:32; 1 Tim. 2:4; 2 Pet. 3:9). He loves them so much He was willing to send His own Son to die in their place (cf. John 3:16; 2 Cor. 5:21). But He has chosen that sinners must respond to Him in trust, faith, repentance, obedience, service, worship, and perseverance. God does not send anyone to Hell, but unbelievers send themselves (cf. John 3:17-21). Hell is an open, bleeding sore in the heart of God that will never be healed! I am not sure God ever has "a good day." Oh, the pain of willful rebellion in the face of sacrificial love! 14:12 Perseverance is a major theme throughout the book (cf. Rev. 1:9; 2:7,11,17,19,26; 3:5,10,12,21; 13:10; 21:7). God's people have been shown to be faithful even in the midst of persecution. See full note at Rev. 2:2. Special Topic: Perseverance ▣"saints" See Special Topic: Saints ▣ "who keep the commandments of God and their faith in Jesus" A similar description of believers is found in Rev. 12:17. Notice that the emphasis is on a personal faith relationship with Jesus, followed by a lifestyle of obedience (cf. Rev. 12:17; Luke 6:46). Mature Christianity consists of a person to welcome (a personal relationship with Christ) truths about that person to believe (doctrinal truths of the NT) a life to live like that person (daily Christlikeness) All three are required for a mature, healthy, growing faith.
Apocalipse 14:13
14:13 "Blessed" This is the second of seven blessings found in the book of the Revelation (cf. Rev. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7,14). Special Topic: Blessing (OT) ▣ "Blessed are the dead who die in the Lord" This refers to the martyrs (as did the 144,000), but the exact time of this death is uncertain. Some commentators relate it to John's day and some relate it to the end-time. Though the time element is uncertain, it is important to know that the death of God's saints is precious in His sight (cf. Ps. 116:15). Although this group is made up of Christian martyrs, it is best to interpret this as "witnesses" in a more general sense of believers. Not all believers were killed in the first century, not all will be killed in the tribulation of the end-time, but all believers must remain faithful to Christ. This metaphor is inclusive, not exclusive. "for their deeds follow with them" It is a paradox of Christianity that as believers we are gifted by the Spirit at salvation for effective ministry to and for the body of Christ (cf. 1 Cor. 12:7,11). God calls, equips, and produces eternal fruit through imperfect believers. It is His gift, His Spirit that empowers, but saints receive a reward for their faithfulness, availability, and perseverance (see Special Topic at Rev. 2:10). Believers are not saved by works (self-effort), but they are saved unto good works (cf. Eph. 2:8-9,10). God's will for every believer is Christlike service (cf. Rom. 8:29; Gal. 4:19; Eph. 1:4)!
Apocalipse 14:14-16
14:14-16 There are two different harvests (cf. IV Ezra 13:10-11) described in Rev. 14:14-16 and 17-19. The first is a grain harvest and the second a grape harvest. If this distinction can be maintained (in Joel 3:13 the two crops are viewed as one judgment), the first refers to the harvest of the righteous (cf. Matt. 9:37-38; 13:30,38; Mark 4:26-29; Luke 10:2; John 4:35-38), while the second grape harvest mentioned in Isa. 63:2-6; Jer. 51:33; Lam. 1:15; Joel 3:13 and Rev. 19:15 refers to the wicked. 14:14 "a white cloud, and sitting on the cloud was one like a son of man, having a golden crown on His head" The same identity problems in chapters 6 and 10 apply to these verses. Is this a description of the divine Messiah (cf. Dan. 7:13) or just another angel serving on His behalf? I think it is another powerful angel, because this is in a series of angels (cf. Rev. 14:15,17,18) Matt. 13:39, 41-42, 49-50 says that angels will gather and separate people at the end-time (some for blessing and some for judgment) an angel commands him (cf. Rev. 14:15) 14:15 This is an allusion to Joel 3:13.
Apocalipse 14:17-20
14:17 "another angel came out of the temple which is in heaven" This refers to the spiritual tabernacle in heaven (cf. Heb. 8:2; 9:11,23-24). 14:18 "who has power over fire" Angels have power over the wind (cf. Rev. 7:1), over fire (cf. Rev. 14:18), and over the water (cf. Rev. 16:5). This reflects rabbinical Judaism's concept of angelic involvement in the natural world. Although the NT does not emphasize this, that does not mean that it is inaccurate (cf. Heb. 1:7,14). 14:20 "outside the city" Some see this as an allusion to Christ being crucified outside the city (cf. Heb. 13:12). Others see it as simply an allusion to OT purification laws where the unclean were taken outside the camp (cf. Lev. 8:17; 9:11). However, it may refer to the end-time gathering of the enemies of God around the city of Jerusalem (cf. Ps. 2:2,6; Dan. 11:45; Joel 3:12-14; Zech. 14:1-4; and the intertestamental apocalyptic book of I Enoch 53:1). Here again, the problem of what is literal and what is figurative becomes a major interpretive issue! See G. B. Caird, The Language and Imagery of the Bible and D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic. ▣ "the blood came out from the wine press, up to the horses' bridles, for a distance of two hundred miles" This will be the result of a huge battle which is described in later chapters, or simply a metaphor coming from the color of grape juice. The real question is whether it is literal or symbolic. Does this describe a battle in time/space or a symbolic cosmic battle of good and evil? The genre leans toward the latter, but Jesus' words of Matthew 24; Mark 13; and Luke 21 lean toward the former. The exact distance is uncertain. Some say (1) 165 miles; (2) 184 miles; or (3) 200 miles. The exact words are 6,600 furlongs. This is an unusual symbolic number. Some say that it refers to the distance from Dan to Beersheba, which means judgment symbolically covering the entire Holy Land. The "wine press" is an OT metaphor for judgment (cf. Isa. 63:3; Lam. 1:15). This is probably because of the similarity between red grape juice and blood. It is also mentioned in Rev. 19:15. ▣ "the wrath of God" See full note at Rev. 7:14.