Revelation 14. A vision of the 144,000 in heaven, then three messages, then the harvest of the righteous and the winepress of God’s wrath.
Mount Zion, mentioned only here in Revelation, was the main mountain within the walls of Jerusalem, on the other side of the valley west of the Temple Mount and, by synecdoche, synonymous in the Old Testament with Jerusalem as a whole. Spiritually, it is the heavenly dwelling-place of God (Heb 12:22). Having been martyred because of their prophetic testimony, the 144,000 are now, temporarily, with the Lamb in heaven. Like the twenty-four elders, and like the others who will have conquered (15:2), they are given lyres – the instrument of David – so that they praise with their hands as well as their voices. They sing the joyful song that only the redeemed can sign; the many others who have been purchased for God (5:9) will also learn the song, but not until they have been raised. The 144,000 are the first.
Israel was commanded to observe three festivals through the year: the Feast of Unleavened Bread (including Passover), the Feast of First-fruits and the Feast of Ingathering, when the main harvest was gathered (Lev 23). All had spiritual counterparts in the New Testament era. On the day after the first weekly sabbath following Passover, the priest was to wave the sheaf of the first-fruits of the harvest before Yahweh and offer a year-old male lamb without blemish, like the paschal lamb. In AD 30 that sabbath coincided with the day of Jesus’ resurrection, for he was the sheaf of the first-fruits (I Cor 15:20). On the fiftieth day, seven weeks after the waving of the sheaf, Israel celebrated the week-long Feast of First-Fruits, giving thanks for the first harvest. Finally, six months after Passover, the nation celebrated the main ingathering, when it took palm branches and the branches of other trees and made booths out of them – the festival was also called the Feast of Booths or Tabernacles – in remembrance of the period between the Exodus and the entry into the promised land when they wandered in the wilderness.
In relation to Israel, believers in the Messiah are a kind of first-fruits (Jas 1:18), while the main harvest takes place when Israel’s dead are raised and brought back into the land. In relation to the Gentiles that are grafted into Israel, the 144,000 are the first-fruits; they are raised to life before the main harvest at the last trumpet. The latter include the multitude seen gathered before the Lamb with palm branches in their hands after the first mention of the 144,000 (7:9). In the kingdom of God, all the nations will follow the law and keep the Feast of Booths in Jerusalem (Zech 14:16-19), for then they will be in the same interim position as Israel in the wilderness: they will have received the law (Isa 2:3) but they will not yet have entered his promised rest (Heb 3:7-4:10).
The gospel is eternal because it was in view even before the foundation of the world (13:8), and although revealed at the end of the ages it has effect back to the beginning (Gen 3:15, 4:4, Luke 11:30, Acts 17:30, Rom 2:16, 3:25, I Pet 3:19). The apostate Church says that we should not fear God. But Scripture says that we should (Prov 1:7, II Cor 5:11, 7:1, I Pet 2:17), for he is holy and righteous, and the judge of our souls. The proper response to the good news is to fear him, to glorify him by amendment of our lives, and to worship him, our Creator and Saviour. Indeed, what the angel says with a loud voice – what he proclaims – is itself the gospel, in summary. The Holy Spirit comes to convict the world concerning sin, righteousness, and judgement (John 16:11). Whoever is convicted and believes in the Son is not condemned, but saved.
We have seen it in our time. The ‘theory of evolution’ is a deception, a mystery pseudo-religion that keeps the uninitiated in a state of subservience to authority. Contrary to the most basic law of physics, molecules are made out to have a natural tendency to self-assemble into forms ever more complex. Contrary to the fossil record, which shows plant and animal phyla appearing suddenly – animals indeed, not until five-sixths through the record – all organisms are asserted to be genealogically linked. Contrary to our experience of ourselves and how we relate to others, we are told there is no such thing as a soul; our ideas, atheistic as well as religious, are the products of atoms that know nothing about truth, our sense of free will is a self-affirming illusion. So the western Church, wishing not to seem futile in its thinking, has gone along with the denial of the witness of God in creation, preferring to believe the wisdom of man rather than God. It is a heresy of the first order, a corruption of the gospel itself. The corruption of society necessarily follows. The man who believes that Nature brought itself into being worships Nature, not God, a sex-goddess that hates all restraint.
‘Heaven’ here denotes the firmament containing the solar system (Gen 1:8) and ‘earth’ the land, distinct from the sea (Gen 1:10). In contrast to 8:10, springs or fountains are singled out because in the first world there was no rain; rather, moisture oozing up through springs from the great deep watered the earth and supplied the water for lakes and rivers (Gen 2:6, 7:11, Prov 8:24). There is an implicit recognition that the world has changed over time: it was not created to be unchanging and eternal.
‘Raging’ in the Greek renders the noun thumos, denoting strong emotion, usually anger. ‘Fornication’ translates porneia; ‘sexual immorality’ (ESV) is somewhat evasive, because it prompts the question, what is sexual immorality. The root word porne is a female prostitute; pornos (I Cor 5:9, 6:9) is a male prostitute. It refers to all copulation outside marriage (John 8:41), not necessarily with a prostitute. Again, the western Church has almost given up on insisting that the sexually impure will not inherit the kingdom of God (I Cor 6:9). The identity and fall of ‘Babylon the Great’ are dealt with in chapters 17-18. Mention of the city here functions like the writing that appeared on the wall of the palace where Belshazzar, king of Babylon, drank wine with his lords, wives and concubines, praising the city’s gods. Its days are numbered and about to end. When the 144,000 proclaim the gospel, that will be part of their message.
The phrase is repeated in 19:3, where the smoke is that of ruined Babylon the Great, which lies in torment (18:10). The point is that the destruction is final, the focus being on the worshippers of the beast in and around Edom, who have invaded Israel. The warning is also part of the gospel in its final form.
In summary, the first angel calls the whole world to repentance; the second pronounces judgement on modern civilisation; the third pronounces judgement on the Arabs who seek Israel’s destruction.
The comparable phrase in 13:10 refers to the Jewish saints. Now Johns reminds Christians that they too must be steadfast; he who endures to the end will be saved. The gospel does not nullify the commandments (Matt 5:19-20); rather, the Holy Spirit give us power and will to obey them. We look to Jesus, the faithful witness, the author and finisher of our faith.
Many in the last three and a half years will be killed because of their faith. But they should hold onto the promise that they will enter the Lord’s sabbath rest (as explained in Heb 4). ‘The fire will test what sort of work each person has done’ (I Cor 3:13). Their work in the service of God will not have been in vain.
To ‘bless’ in English can mean to pronounce God’s favour on a person (or speak well of God), the opposite of curse, or it can mean for God to favour a person directly. In Greek the words translated ‘blessed’ are distinct: eulogetos (blessed, or worthy of blessing) and makarios (blessed, with the consequence or promise of joy). The word here is makarios, as elsewhere in Revelation (cf. eulogia in 5:12, 5:13 and 7:12).
and wilt take thy people home;
from thy field wilt purge away
all that doth offend, that day;
and thine angels charge at last
in the fire the tares to cast,
but the fruitful ears to store
in thy garner evermore.
The furnace is the earth from which the saints have been removed (16:8). But though survivors may be ‘rarer than the gold of Ophir’, not everyone will perish during the days of wrath. Hence the furnace is also a chasm of fire and smoke outside Jerusalem called Gehenna, or Vale of Hinnom, misleadingly translated ‘hell’ in the gospels. When the Son of Man sits on the throne of his glory, the nations will be made to assemble before him, and he will separate them into two groups (Matt 25:31-46). Some, though they have not heard of him, he will invite into his kingdom; others he will cast into Gehenna, now a lake of lava (Rev 19:20). The wicked who survive the outpouring of God’s wrath on the earth will be eternally judged then; those who perished will be judged in the resurrection at the end of the thousand years.
Here is another metaphor: instead of weeds burned in the fire, grapes thrown into a press and crushed. It refers to the ‘Day of the Lord’ at the end of the period of wrath (6:17, 16:14), when Babylon the Great is suddenly destroyed (16:19) and the armies of the rulers of the earth are slaughtered (19:15). If the location ‘outside the city’ (cf. Heb 13:13f) suggests a location not far from Jerusalem, and not simply the ‘wilderness of the nations’ generally, it is the fate of the enemies of God in and around the land of Israel that is particularly in mind.
The language is gruesome, and challenges notions that the deity of the New Testament is different from the deity of the Old. One last time, God comes to redeem his people, ‘because they have scattered them among the nations and divided up my land and cast lots for my people and traded a boy for a prostitute and sold a girl for wine and drunk it’ (Joel 3:2f). 1600 stadia is about 184 miles: if we take the number at face value, the carnage cannot be confined to the valley. Through Ezekiel (35:15) God says, “As you rejoiced over the inheritance of the house of Israel, because it was desolate, so I will deal with you: you shall be desolate, Mount Seir, and all Edom, all of it”. As the crow flies, 1600 stadia is the distance from Mount Seir, in the south of Jordan, to Megiddo (Rev 16:16). It is possible to imagine a series of armies stationed at intervals between these points. Bozrah, on the Kings’ Highway 40 miles north of Mount Seir, was the ancient capital of Edom, its location still evident from the name of the village next to its ruins, Basira (not to be confused with Bosra in southern Syria, and still less with Petra). If the measurement is hyperbolic (cf. Rev 21:16), the meaning remains that the land will be drenched in blood (Isa 34:7).