Exegetical and Hermeneutical Commentary of Revelation 14:14

And I looked, and behold a white cloud, and upon the cloud [one] sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.

14. I looked ] Better, beheld, as Rev 4:1, &c.

one sat ] More literally, [I saw] One sitting. It is scarcely possible to doubt that a vision of the Last Judgement is here interposed, to encourage “the patience of the Saints” that is to be so sorely tried. No one would have doubted that “One like unto the Son of Man” is the same Person as in Rev 1:13, and that His coming with the clouds of heaven indicates the same as in Rev 1:7, except from a desire to interpret the whole series of visions continuously, as fulfilled in chronological order. Now it is probably right to regard the order of the visions as always significant, and generally answering to the chronological order of fulfilment. But exceptions to the latter rule must be admitted: Rev 11:7 plainly refers to the same events as chap. 13, while chap. 12 goes back to events earlier than, probably, any others indicated in the Book. In this chapter itself, we have in Rev 14:8 an anticipation of chap. 18: we need not therefore hesitate to suppose that here we have an anticipation of chap. 20. Those who wish to make the order of visions strictly continuous put on the words “one like unto the [or “a” see on Rev 1:13 ] Son of Man” the gloss “an Angel in the likeness of the Messiah,” and suppose that one of God’s typical or anticipatory judgements is described in terms suitable to the last.

a sharp sickle ] The image of the harvest, combined with that of the vintage, is from Joe 3:13: see however also St Mat 13:30 &c.

Fuente: The Cambridge Bible for Schools and Colleges

And I looked – See the notes on Rev 14:1. His attention is arrested by a new vision. The Son of man himself comes forth to close the scene, and to wind up the affairs of the world. This, too, is of the nature of an episode, and the design is the same as the previous visions – to support the mind in the prospect of the trials that the church was to experience, by the assurance that it would be finally triumphant, and that every enemy would be destroyed.

And behold a white cloud – Bright, splendid, dazzling – appropriate to be the seat of the Son of God. Compare the Mat 17:5 note; Rev 1:7 note. See also Mat 24:30; Mat 26:64; Luk 20:27; Act 1:9; 1Th 4:17; Rev 10:1.

And upon the cloud one sat like unto the Son of man – Compare the Rev 1:13 note; Dan 7:13 note. It is probable that there is here a designed reference to the passage in Daniel. The meaning is, that one appeared on the cloud in a human form, whom John at once recognized as he to whom the appellation of the Son of man especially belonged – the Lord Jesus. The meaning of that term had not been fixed in the time of Dan 7:13; subsequently it was appropriated by the Saviour, and was the favorite term by which he chose to speak of himself, Mat 8:20; Mat 9:6; Mat 10:23; Mat 11:19; Mat 12:8, Mat 12:32, Mat 12:40, et al.

Having on his head a golden crown – Appropriate to him as king. It was mainly in virtue of his kingly power and office that the work was to be done which John is now about to describe.

And in his hand a sharp sickle – The word sickle here – drepanon – means a crooked knife or scythe for gathering the harvest, or vintage, by cutting off the clusters of grapes. See Rev 14:17. The image of a harvest is often employed in the New Testament to describe moral subjects, Mat 9:37-38; Mat 13:30, Mat 13:39; Mar 4:29; Luk 10:2; Joh 4:35. Here the reference is to the consummation of all things, when the great harvest of the world will be reaped, and when all the enemies of the church will be cut off – for that is the grand idea which is kept before the mind in this chapter. In various forms, and by various images, that idea had already been presented to the mind, but here it is introduced in a grand closing image; as if the grain of the harvest-field were gathered in – illustrating the reception of the righteous into the kingdom – and the fruit of the vineyard were thrown into the wine-press, representing the manner in which the wicked would be crushed, Rev 14:19-20.

Fuente: Albert Barnes’ Notes on the Bible

Rev 14:14-20

Thrust in thy sickle, and reap.

The harvest and the vintage

It is held by many that both these refer to the same fact of Gods judgment against sin and sinners. And no doubt, at times, the harvest does mean such judgment (Joe 3:13; Jer 51:33). In Mat 13:1-58. both harvests–that of good and evil alike–are told of. Let both grow together until, etc. Still more commonly the figure stands for the people of God and their ingathering into His blessed presence. And we think that here, whilst there can be no doubt as to what the vintage means, the harvest does not mean the same, but that gathering of the wheat into His garner which shall one day most surely be accomplished. For see the preface (verse 13) to this vision. It speaks of the blessed dead and their rest. And but for the plain pointing out that the vintage did not refer to them, that also would have been so understood. And the Lord Jesus Christ–for He is meant–is Himself the Reaper (verse 14), Himself thrusts in the sickle (verse 16), whilst the vintage of judgment is assigned to an angel (verse 17), indicating that it is a different work from the other. And the figure itself, the harvest, the precious corn fully ripe, belongs generally and appropriately to that which is also precious and an object of delight, as is the company of His people to the Lord whose they are. It is not the time of the harvest, but the corn of the harvest, which is spoken of here, and this is ever the type of good, and not evil. Thus understood, let us note–

I. The harvest. The harvest of the earth. This tells of–

1. The multitude of Gods people. Who can count the ears of corn even in one harvest-field? how much less in the harvest of the whole earth?

2. The preciousness of them. What could we do without the literal harvest of the earth? Our all, humanly speaking, depends upon it.

3. The joy of God in them. They shall joy before Thee with the joy of harvest.

4. The care that has been needed and given.

5. The long patience that has been exercised. Who but God could be so patient? We often cry, How long, O Lord, how long? But He waits–and we must learn the like lesson–for the harvest of the earth, for that which is being ripened in our own soul.

6. The evidence of ripeness. We know of the natural harvest that it is ripe by the grain assuming its golden hue. And when it is thus with the people of God, when the golden light of the Sun of Righteousness shines on them and they are transformed thereby, then the evidence of ripeness is seen, and the season for the sickle has come.

7. God will certainly gather in His people. Harvest shall not fail; nor shall this harvest either. Look up, lift up your heads; for your redemption draweth nigh.

II. The Vintage. Under the altar on which was the fire, over which the angel told of in verse 18 had power, were the souls of them that had been slain for the testimony of Jesus (Rev 6:9). They had asked, How long, O Lord dost Thou not judge and avenge our blood on them that dwell on the earth? And now the answer is given. The vintage of vengeance has begun. For the grapes of the vine of the earth are fully ripe. It is the judgment of the whole earth, when all nations shall be gathered (Mat 25:1-46.) before the Son of Man. The square of four–four ever the symbol of the earth–amplified by hundreds, the one thousand and six hundred furlongs of verse 20, likewise point to the universality of this awful judgment. Minor fulfilments–presages, predictions, and patterns of the final judgment–of these there have been many and will be many; but in this vintage of vengeance upon the worlds sin all are summed up and fulfilled. But will there be any such event at all?

1. Men have ever felt that there ought to be such judgment.

2. And now it is declared that such judgment shall be. Conscience assents to it.

3. Human law and justice strive after right judgment.

4. And the judgments that come now on ungodly nations, communities, and individuals are all in proof. (S. Conway, B. A.)

A coronation sermon

I. The illustrious personage intended. This we conceive to be no other than the Lord Jesus Christ, the exalted Messiah, who, for the suffering of death, was made a little lower than the angels, and is now crowned with glory and honour.

1. His characteristic designation–The Son of Man. This was the form or similitude He wore. The manhood of Christ is exalted to the throne of Deity.

2. His high exaltation. He is said to be throned on the clouds of heaven, and dignified with the highest honours.

3. The insignia appropriate to His office. He is advanced to the dignity and authority of a king, and therefore is invested with a crown of gold, and a sickle–an emblem of power, answering to a sceptre or sword, but put in this form, as having a relation to the service which was immediately to be performed in reaping the harvest of the earth. These are the regalia of His kingly office.

II. The magnificent appearance He assumed.

1. He is seated on a white cloud. On a cloud, to betoken His elevation and empire. On a white cloud, to signify the immaculate purity of His nature, as the Holy One of God; the unimpeachable rectitude of His administrations, transparent as the fleecy vapour of which these visible heavens are composed; and the blessed consequences of His government, when purity shall be universally established, and white-robed Innocence, returning to our forsaken world, shall take place of fraud and rapine, violence and blood. Furthermore, on this luminous cloud He is said to have been seated, as on a throne, expressing at once the high dignity and perfect repose which He enjoys.

2. On His head was a golden crown. The crown is an emblem of empire and dominion, and a crown of pure gold fitly represents the validity of His title, and the honour and glory by which He is encircled.

3. In His hand there is a sharp sickle. This I apprehend to be an emblem of His judicial authority and retributive vengeance. To Him the Father hath given authority to execute judgment, because He is the Son of Man, and hath put all things into His hands. What havoc and slaughter shall be made by the sharp sickle, with which He is invested, when His irreclaimable enemies shall be made the helpless victims of His inexorable indignation! When the great day of His wrath is come, who shall be able to stand?

III. The practical lessons inculcated by the contemplation of the subject.

1. We infer the high and honourable conceptions we should form and entertain of the Lord Christ.

2. We infer that, before honour is humility.

3. Let us learn how important it is to ascertain whether we are among the subjects of this exalted Prince.

4. Let us learn to rejoice in the perfection of His administration.

5. Let us learn how terrible will be the final doom of all the enemies of this mighty Prince.

6. If such be the advantages and pleasures connected with the sight and contemplation of a glorified Saviour in this world, what will the beatific vision include? To see Him as He is, without the interposition of any obscuring veil, any dense medium! (G. Clayton.)

The harvest of the earth

The expression is a singular and, indeed, a striking one.

I. God prepared the earth for His seeding. Scientific men may wrangle over the ages and order of creation. It is enough for us to know that, at a given time, God had prepared the earth to be the scene of a moral trial for a new race of beings. The farmer cleans, and ploughs, and manures, and harrows, and ridges, his fields, in precise adaptation to the crop that he intends to grow upon it; and earth is the prepared field of God, made ready for His sowing.

II. God seeds His prepared earth with men. Scattering the seed all over the earth, that mans probation may be carried on under every varying condition of soil, and landscape, and climate, and relationship. God keeps on seeding the earth with men; every seed with a great possibility in it; every seed set where its possibility may freely unfold, and where the God-provided influences all tend to the nourishment of all its best possibilities. Men, men everywhere are the seed of God. They are quick with Divine life, and sown in the earth to grow into a harvest for God.

III. The harvest God seeks from His seeding is character. God sows His earth with moral beings, in the hope of reaping moral character. But what is moral character? It is the proper fruitage of the earth-experience of moral beings. But can we understand it a little more fully than that? A moral being is one that can recognise a distinction between good and evil, and, when the distinction is seen, can choose for itself which it will have, the good or the evil. But a moral being must be put into such circumstances as will offer it the choice between good and evil. And substantially the test amounts to this: good is doing what is known to be the will of the Creator: evil is doing the will of the moral being himself, when that is known to be not the will of the Creator. The story of a life is the story of that conflict. It is the growth, through the long months, of Gods seed into the full corn in the ear of established moral character. It is the unfolding of what God would gather in from His seeding of men, the righteousness of the accepted will of God. One thing only does man take through the great gates–the character that he has gained. It is the full ear that heads the stalk, and ripens for the reaper.

IV. God has anxious times while His seed of men is growing into His harvest of character. Every blade that breaks the earth in the farmers field has to fight for its life with varied foes: insects, worms, mildew, rust, living creatures, varying temperatures, crowding weeds; the growth of every blade to stalk and ear is a hard-won victory. The stalk can do its best, and be its best, only at the cost of unceasing struggle and watchfulness. And the field of earth is but a type of the world of men. Every character is the product of a stern experience, the issue of a hundred fights; a triumph from an unceasing struggle. The problem of each mans dealings with his surroundings–helpful be they, or injurious–God is intensely interested in. He is anxious as the farmer is anxious over his growing blades. The one thing of profoundest interest to God is the making of characters in His great earth-fields. Be it so; then a fact of infinite sadness has to be faced. The issue is disappointing, for Gods harvest-hope of reaping character from His sowing of men is only partially fulfilled. (R. Tuck, B. A.)

The twin mysteries: life and death

I. The true theory of a good mans life ripening for the harvest. Did you ask, while you saw the farmer plodding his weary way, what means that sowing? Did you ask, as you saw the wind and the snow fulfilling the word of a higher power, what means the white flake and the rough blast? You have now the plainest answer in the growing of the corn. And if you again inquire, What is it growing for? the harvest will explain that. When the ear has been well filled, and the heat hath ripened and moulded the wheat, and the golden treasures are gathered home amid the reapers song of joy, and the barns are filled with plenty, the result will sufficiently explain the theory of agricultural toil and of natural influences. And in like manner the growth of the soul explains the moral discipline of life; and the harvest of souls in heaven explains their growth on earth. The days we spend at present are all days of discipline. Now, is this the theory of your life? Are you conscious of such growth and ripening? No, says some poor, timid, cast-down Christian, there is no growth, no ripening in me; my heart is as hard and cold as ever it can be. But, are you not conscious of resisting temptation? You cannot deny that you are fighting against sin. H you cannot boast of any good, and have a great deal of evil to lament, still you can conscientiously admit that if you did not make a decided stand you would have a great deal more of evil than you have at present. And is there not hope in that fact–that casting off of evil, and striving and praying and wishing to get rid of spiritual death?–is not that a sign of spiritual life, of spiritual growth, at least in its earliest stage? Thank God, there is hope. It is God working in you; He will not fail to watch over you for your good.

II. The true theory of death as illustrated by the text. First of all, it is never premature. If the wicked are not cut down until they are ripe for judgment, we cannot believe that Gods people are cut down till they are ripe for glory. Fitness for heaven, be it remembered, consists not in the particular state of mind in which a man may happen to be when the death-stroke overtakes him. It does not depend upon his being in a state of religious consciousness. No; it depends upon the habits in previous life, upon the principle of his previous history. Nor shall we be dismissed till we have had full opportunity of doing all that the Master intends us to do. There are different degrees of service, even as there are varied kinds of service. The terms of service are sometimes long and sometimes short. Nor forget that there may be much living to good purpose when the length of life has been very limited. We often measure life by length. Does not God measure it by depth and breadth? We look at quantity, does not He look at quality? The harvest is never premature, and is always carefully gathered in, and nothing lost. There is something very instructive in the signs of careful preparation for the harvest, which are indicated in the text. Before it is commenced, a voice announces the arrival of the time, and the purpose is calmly and deliberately executed. In the death harvest there is no haste and nothing lost. Of all that the Father hath given Me, said Christ, have I lost nothing. He is as careful of what there is of value in the soul as of the soul itself. How very apt are we to fancy, when such an one is suddenly cut off, that the great stores of his mind are wasted, that his acquirements by study and discipline are now lose to him. No, no, we may rely upon it, that there is not anything worth carrying into the eternal world that that sanctified soul will leave behind it; not one noble affection but is nobler than it ever was; not one great principle but it is stronger in the soul than ever, not one spiritual habit but it has grown in force, not one true excellence but it excels in beauty. And the harvest gathered in without less is preserved afterwards without loss: Gather the wheat into My garner. Corn is laid up to be preserved; but that is not all, it is also laid up that it may be used. At the death harvest, the soul is placed for ever beyond the reach of harm. The accidents to which it was exposed while growing, the moral frost, and blight, and mildew, and the blast of the lightning, they are all among the former things, and have passed away. But the soul is preserved where it will be of greater use than it ever was. The best use of the corn comes when it is cut. All before was subordinate usefulness, beautifying the landscape and furnishing subjects for poets and painters; but when it is cut, it feeds and sustains the nations. So the best use of the soul and its acquirements will be in heaven, not here. (J. Stoughton.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 14. A white cloud] It is supposed that, from this verse to the end of the chapter, the destruction of Rome is represented under the symbols of harvest and vintage; images very frequent among the ancient prophets, by which they represented the destruction and excision of nations. See Joe 3:12-14; Isa 17:5; Isa 63:1; and Mt 13:37.

A golden crown] In token of victory and regal power.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

The description here can agree to none but Christ, sitting, as it were, upon clouds, and coming out in his judicial dispensations of providence, to execute judgment upon his enemies, to which purpose he is said to have

in his hand a sharp sickle.

Fuente: English Annotations on the Holy Bible by Matthew Poole

14. crownGreek,“stephanon,” “garland” of victory; not Hisdiadem as a king. The victory is described in detail, Re19:11-21.

one sat“onesitting,” Greek, “cathemenon homoion,“is the reading of A, B, C, Vulgate, and Coptic.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And I looked, and behold a white cloud,…. In this verse is a description of the person principally concerned in the harvest of the earth, hereafter mentioned; by whom is designed not some great potentate or prince, an encourager of the Reformation among his subjects; nor an angel in an human shape; nor Martin Luther, as others; but the Lord Jesus Christ himself, who is described by his form, and by his seat, and by what he had on his head, and in his hand:

and upon the cloud one sat like unto the son of man; so Christ is said to be, Re 1:13 and in Da 7:13 where there is a like vision of him as here, and which refers to the same time; it is a name by which the Messiah is often called, and is expressive of the truth of his human nature, who was found in fashion as a man, and was really one; for his being like to the son of man designs reality and truth, and not mere appearance; see Mt 14:5 and besides, as this was in vision, it is very properly expressed, for Christ appeared to John in vision like to that human nature in which he is at the right hand of God: and here he is seen “sitting” upon the “white cloud”; which shows that he was come to judgment in the clouds of heaven, and was set on one of them, as on a throne; and a white cloud represents the purity, uprightness, and justness of his proceedings in judgment; for which reason he is said to be on a white throne,

Re 20:11

having on his head a golden crown; as an ensign of royal majesty, showing that his kingdom was now come, the time for him to reign personally with his saints on earth a thousand years; and that it was a very glorious one; and that he should now reign before his ancients gloriously; and that it was pure, solid, and durable; see

Ps 21:4

and in his hand a sharp sickle: to reap the earth with, as hereafter, and is expressive of his power as King of saints and Judge of the world, to gather all nations before him; for the sickle is used to gather with, as well as to cut down.

Fuente: John Gill’s Exposition of the Entire Bible

A white cloud ( ). Like the “bright cloud” of Mt 17:5 (Transfiguration), a familiar object in the Mediterranean lands. See Dan 7:13; Matt 24:30; Matt 26:64; Acts 1:9; Acts 1:11 for the picture of Christ’s return.

I saw one sitting (). No here, but the accusative follows the at the beginning, as is nominative after , as in Rev 4:1; Rev 4:4.

Like unto a son of man ( ). Accusative here after as in 1:13, instead of the usual associative instrumental (13:4).

Having (). Nominative again after the construction, just before, not after, .

A golden crown ( ). Here a golden wreath, not the diadems of 19:12.

A sharp sickle ( ). Old form (from , to pluck), pruning-hook, in N.T. only in this chapter and Mr 4:29. Christ is come for reaping this time (Heb 9:28) for the harvesting of earth (verses 15-17). The priesthood of Christ is the chief idea in 1:12-20 and “as the true Imperator” (Swete) in chapter Re 19.

Fuente: Robertson’s Word Pictures in the New Testament

1) “And I looked, and behold a white cloud,” (kai eidon kai idou nephele leuke) “And I recognized and behold there was a white cloud; similar to that one that Jesus rode into heaven, Act 1:9-11.

2) “And upon the cloud one sat,” (kai epi ten nephelen kathemenou) “And upon the cloud there was one sitting;” This is the returning Christ, Mat 26:64; Rev 1:7; 1Th 4:16-18.

3) “Like unto the Son of man,” (homoion huion anthropou) “Similar to an heir (a son) of man,” Jesus Christ himself who purchased, redeemed, and restored to man the heir-ship right to rule the earth; which he lost in Eden and in the fall, Gen 1:26; Gen 3:23-24; Heb 2:8-9; Heb 2:14-15; Rom 8:17-18; Mat 26:64.

4) “Having on his head a golden crown,” (echon epi tes kephales) “having or holding (wearing) upon his head,” (stephanon chrusoun) “a golden crown,” the crown of victory, the victor’s crown, which he had gained as the heir of mankind over death, hell, and the grave. Rev 1:18; Rev 19:11-12.

5) “And in his hand a sharp sickle,” (kai en to cheiri autou drepanon oksu) “and having or holding in his hand, a sharp sickle,” an instrument of reaping, indicating a crisis hour had arrived, was at hand, Mar 4:29. The time for the reaping of earth’s final harvest is at hand as Armageddon is put down, by and in, the coming of the Lord, 1Co 15:23-28.

Fuente: Garner-Howes Baptist Commentary

Strauss Comments
SECTION 45

Text Rev. 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, having on his head a golden crown, and in his hand a sharp sickle. 15 And another angel came out from the temple, crying with a great voice to him that sat on the cloud, Send forth thy sickle, and reap: for the hour to reap is come; for the harvest of the earth is ripe. 16 And he that sat on the cloud cast his sickle upon the earth; and the earth was reaped.
17 And another angel came out from the temple which is in heaven, he also having a sharp sickle. 18 And another angel came out from the alter, he that hath power over fire; and he called with a great voice to him that had the sharp sickle, saying, Send forth thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. 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. 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.

Initial Questions Rev. 14:14-20

What is the imagery of Rev. 14:14?

Will any escape the heavenly harvest according to Rev. 14:15?

Who is the one that sat on the cloud Rev. 14:16?

What national song finds some of its imagery in Rev. 14:17-20?

How far is a thousand six hundred furlongs Rev. 14:20?

Vision of the Harvest and Vintage of the Earth

Chapter Rev. 14:14-20

Rev. 14:14

The remaining section of this chapter is concerned primarily with the judgment of God. John saw a white cloud and one like a son of man was sitting majestically with a crown of sovereign authority on his head, and a sharp sickle for reaping in his hand. The symbols are vitally related. The kingly crown authorizes him to cast the sickle of judgment upon the whole earth.

Though the phrase son of man is without question a messianic title, we must note the Greek word homoian which means like, which makes the phrase a simile one sitting like a (no article here) son of man. The Jehovahs Witnesses completely distort this phrase into the claim that Jesus is nothing but a created angel. This claim is repudiated by the entire scope of the biblical doctrine of Christ.

Rev. 14:15

That the one sitting on a white cloud was an angel is implied by the term (allos) another angel. This new angelic character was continually crying out (krazn present participle) to the one sitting on the cloud, send (pempson 1st aor. act. imp. mood thrust or cast immediately in a single act. There is to be no extended process of judgment; it will be swift, severe, certain). Why did the angel cry with such diligence in order to bring judgment upon the earth? The answer is forth coming because the hour came to reap; because (hoti is causal same as above) the harvest of the earth was dried (exeranth 1st aor. passive voice ind. mood; the word means over ripe thus dried up, and the aor. passive means that some one (God) prepared the earth in a single, momentary act for judgment).

Rev. 14:16

The one like a son of man responded to the dry and thrust (ebalen 2nd aor. ind. active voice cast with a single throw) his sickle over the extent (epi on, or extent of the earth); and the earth was reaped (etheristh 1st aor. passive voice ind. case). The harvest of the world is now gathered. The harvest of the souls of men shall either be gathered through evangelism to Christ, or through judgment to condemnation. The harvest of men is eloquently depicted by Christ in Joh. 4:35. . . Behold, I say unto you, lift up your eyes, and look on the fields, that they are white already unto harvest. Now, we have the two possible harvests, the harvest of judgment, or the harvest of evangelism. Which shall it be?

Rev. 14:17

Still another angel went forth out of the sanctuary in heaven. The physical temple at Jerusalem had long been destroyed (in the destruction of Jerusalem 70 A.D.). This angel also had a sharp sickle for reaping. This is the same place (the sanctuary) from which the prayers of the saints went forth (study chps. 6 & 8.) The imagery of judgment continues also in this verse. Another angel, . . . the one having authority over the fire cried out to the one having the sharp sickle. He was commanded to gather the clusters of over ripe grapes.

Rev. 14:19

The clusters of over ripe grapes were gathered and cast (ebalen 2nd aor. ind. active voice same form and meaning as in Rev. 14:16) into the winepress of Gods great anger. The imagery of the wine press is a very dramatic way of showing that none shall escape the wrath of God. Some men deny that Gods wrath (orge) will condemn those who are out of Christ. We are now witnessing a resurgence of universalism in the so-called Christian world, but this section of scripture, along with many others, repudiate the claims of universalism. (See the Special Study on The Gospel, Guilt, and Resurgent Universalism.)

Rev. 14:20

The judgment which was inflicted upon the earth was so terrible that blood (haima blood note the change in imagery from the fruit of the grapes to blood) went out of the winepress as far as the bridles of the horses, from 1500 hundred furlong. A furlong (stadin) is a little over 606 feet, therefore, the blood was running over four feet deep over the total geographical extent of Palestine. In fact, 1600 hundred furlong (approximately 200 miles) would have run over the boundries of the Palestine of the N.T. period.

The two preceding images of judgment have been extracted from Joe. 3:13 and Isa. 63:1-6. The imagery of Palestine is here used for the whole earth, just as earthly Jerusalem is taken as the whole earth in Rev. 11:8.

Much of the imagery of one of our national songs The Battle Hymn of the Republic is taken from the Joel, Isaiah, and Rev. 14:14-20.

This chapter was inserted between two great series of Gods judgment to insure the suffering Christians of ultimate victory over sin, hell, and the grave, even if physical death was inflicted upon them as the results of persecution. Note how chapter 7 was also an insertion between the events of opening of the 6th and 7th seals.

Discussion Questions

Chapter 14

Compare the teaching of chp. 13 with chp. 14 regarding the persons involved, the marks, the significance of the marks.

Compare and discuss chps. 7 and 14 with respect to the 144,000 saints.

Discuss some spiritual requirements of worshipful singing in view of Rev. 14:3.

Discuss the Roman Catholic claim that a celibate life is a higher form of spiritual life than a married one in light of Rev. 14:4.

What three things were required of mankind according to Rev. 14:7?

What was the message of the third angel Rev. 14:9?

What implications are there in Johns use of the imagery of undiluted wine for Gods wrath in Rev. 14:10?

Are the tormented ones conscious of their punishment according to Rev. 14:11?

What assurance does God give the persecuted Christians in Rev. 14:13?

10.

Discuss Gods judgment according to Rev. 14:15

11.

Compare the harvest imagery of Rev. 14:16 with Jesus use of the imagery in Joh. 4:35.

12.

What does Rev. 14:19 have to tell us regarding universalism (i.e., that everyone will ultimately be saved?)

13.

Read Joe. 3:13 and Isa. 63:1-6 and discuss the judgment imagery of this section of scripture.

Special Study

Yes, There Is a Hell!

Many people in the contemporary religious world deny the existence of hell. The denial stems from many supposed reasons. Some contend that the doctrine of hell is barbaric superstition; others hold that the doctrine is in diametric opposition to the love of God. Still others hold that the Bible does not teach the doctrine of hell. Naturalistic Jews, religious liberals, most contemporary theologians and many cultic groups, i.e., Jehovahs Witnesses all share the common attribute of denying the ultimate reality of hell or a future irrevocable punishment of all who are out of Christ.

From a logical perspective it is impossible to affirm and deny the existence of hell at the same time. Either hell exists or it does not! It is either a biblical doctrine or it is not! Those who are enamoured with the discipline of comparative religion take refuge in the so-called assured results of this field of research. It would not be difficult to show that many claim that the Jewish background of the doctrine of eternal punishment was found in the Persian concepts of Zoroasterianism. Since the biblical doctrine and the teaching found in this non-Christian, eastern religion are radically dissimilar we must demand that the unique elements be accounted for by other than the comparative method.
During the New Testament period, both the Rabbinic schools of Hillel and Shammai held the teaching of the existence of hell or eternal punishment. Our Lord clearly taught this doctrine in His preaching ministry. The doctrine is also present in the early Patristic literature. It is not surprising in view of the opinion of the Fathers concerning the doctrine of hellthat we would find the same thing asserted in the great creeds, and that is exactly what we find. This is all well and good, but we find many things, both in the Fathers and the Creeds which are not only not found in the Bible, but which contradict teaching of the Word of God. If this be true, then we cannot be satisfied merely to know that the doctrine of hell is solidly intrenched in historical theology, but we must examine the source of the fountain of lifethe scriptures themselves. The scriptures stand in complete opposition to the universalism of the Alexandrian theologiansClement and Origen. Their claims sound strangely contemporary. They asserted that Gods judgmental punishment was merely remedial, and not for final and irrevocable condemnation. The Medieval Roman Catholic Church maintained that the doctrine of hell was biblically grounded. The great Reformation denominations also adopted the scriptural teaching about hell. From the 17th century down to the present situation there have been those who have maintained various doctrines of Universalism (everybody is going to be saved). Restorationism (ultimately this is universalism too). Everyone is going to be restored to God because of Christs atonement, regardless of their personal attitude toward Him. Annihilationism (maintained today by the contemporary arians, The Jehovahs Witnesses. When one dies that is the end of everything! Only the redeemed of God will be resurrected to life. There will be no unbeliever, dammed, or otherwise, because the bodies of the unfaithful will merely return to the chemistry of the earththat is their punishment according to this view.

If Jesus is not God incarnate, then He cannot be our saviour. If Jesus is God, then He could not possibly be wrong about what He taught! Jesus taught the doctrine of hell, therefore He could not have been mistaken about the nature and existence of hell, and at the same time been God in human flesh. Though it by no means exhausts the biblical teaching about hell, we shall limit these brief pages to the teaching of our Lord. The following verses by no means exhausts what Christ declared about judgment; but these will be sufficient for any reader to determine for himself whether or not Christ believed and taught the doctrine of hell.

(1)

Mat. 7:20-23

20 Therefore by their fruits ye shall know them. 21 Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven. 22 Many will say to me in the day, Lord, Lord, did we not prophesy by thy name, and by thy name cast out demons and by thy name do many mighty works? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
Though this does not specifically assert anything about the nature and existence of hell, it does reveal the severity of Gods judgment.

(2)

Mat. 10:28

28 And be not afraid of them that kill the body, but are not able to destroy both soul and body in hell. (Gehenna)
This passage makes clear that man is a composite of soul and body; and that there is a hell over which God is sovereign.

(3)

Mat. 11:23

And thou, Capernaum, shalt thou be exalted unto heaven? Thou shalt go down unto Hades (Greek word is hades this word is never translated) for if the mighty works had been done in Sodom which were done in thee, it would have remained until this day.

Jesus warns this evil and unrepentant city that Judgment will come, then it will be too late.

(4)

Mat. 13:41-42

The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that cause stumbling, and them that do iniquity, and shall cast them into the furnace of fire: there shall be the weeping and gnashing of teeth. (See also Mat. 13:47-50).

Why would Jesus use this horrible imagery, if there is no hell?

(5)

Mat. 25:45-46

Then shall he answer them, saying, verily I say unto you, Inasmuch as ye did it not unto one of these least ye did it not unto me. And these shall do away into eternal punishment: but the righteous into eternal life.
Few people would deny that Christ promised everlasting life to those who follow Him. In general, they do not deny that He offers eternal life to believers. (Note that in this verse the eternal (ainion) life which Christ promises). What if it is true that the punishment promised to those who reject Christ is just the same span of time as is the eternal life of the righteous? (I am not here implying that eternity is nothing more than endless time. See an excellent, brief discussion of the contemporary theological debate concerning the nature of time and the relationship of Hebrew and Greek thought forms in Dr. James Barrs Biblical Words for Time, Alec. R. Allenson, Inc., Naperville, Illinois, 1962. He is of Princeton Theological Seminary).

(6)

Mar. 9:43-48

43 And if thy hand cause thee to stumble, cut it off: it is good for thee to enter into life maimed, rather than having thy two hands to go into hell, into the unquenchable fire. 45 And if thy foot cause thee to stumble, cut it off: it is good for thee to enter into life halt, rather than having thy two feet to be cast into hell. 47 And if thine eye cause thee to stumble, cast it out: it is good for thee to enter into the kingdom of God with one eye rather than having two eyes to be cast into hell; 48 where their worm dieth not, and the fire is not quenched.

Even though this is figurative language, it by no means follows that it is not true. Much poetry (even the Hebrew Poetry, The Psalms) is garbed in figurative language, but nevertheless expresses truthjust as a true indicative declaration expresses truth.

(7)

Luk. 16:22-26

And it came to pass, that the beggar died, and that he was carried away by the angels into Abrahams bosom: and the rich man also died, and was buried. And in hades (this is the transcription of the Greek wordit is not a translation) he lifted up his eyes, being in torments, seeth Abraham afar off, and Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am in anguish in this flame. . . . And besides all this, between us and you there is a great gulf fixed, that they would pass from hence to you may not be able, and that none may cross over from thence to us.
This teaching of Christ is clear. It will not do to claim that this is a parable and therefore figurative, because it would be no problem to show that as a matter of factfigurative language does convey truth, both in and out of the scripture. A semantical analysis of the nature and function of our ordinary language will prove this. The form of this teaching is figurative, but its content is clearly believed to be factual by our Lord.

(8)

Joh. 5:28-29

Marvel not at this: for the hour cometh, in which all that are in the tombs shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment.
Here, Christ asserts that both the righteous and the unrighteous shall be resurrectedthe one for eternal life, and the other for eternal condemnation. This information merely co-oberates Johns assertion in The Revelation.

Does this evidence from the teachings of Jesus sound as though he believed that hell (future punishment of unforgiven sin) is to remedial, restorative, and thus temporal? Yes, there is a biblical doctrine of Hell!

Note: Dr. Edward A. McDowells The Meaning and Message of The Book of Revelation, Broadman s Press, Nashville, contains some excellent materials on chp. 14, p. 147. He analyizes the chp. into Seven Assurances and Warnings:

Redeemed of Earth are in close communion with God and the Savior, chp. Rev. 14:1-5

The Gospel is Universal, chp. Rev. 14:6-7

Evil cannot prevail, Rev. 15:8

The Wicked will be punished, Rev. 14:9-12

The Reward of the redeemed is sure, Rev. 14:13

Christ is the sole Lord of the harvest, Rev. 14:14-16

The Wrath of God will come upon all who refuse Christs saving work, Rev. 14:17-20

Fuente: College Press Bible Study Textbook Series

THE HARVEST.

(14) And I looked . . .Better, And I saw, and behold a white cloud, and upon the cloud one seated like to a son of man, having upon his head a golden crown, and in his hand a sharp sickle. There can be little doubt that Christ Himself is here intended: the cloud (Mat. 24:30; Act. 1:9), the expression Son of man (comp. Joh. 5:27 and Dan. 7:13), the crown, the general resemblance to the vision in Revelation 1 (see Rev. 1:7-13), indicate as much. The crown is the crown of victory; the hour of conquest is at hand. The sickle shows that the harvest has come. (Comp. Joe. 3:12-14 and Mar. 4:26-29.)

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

c. Sky-Vision (Over Jerusalem) Of The Harvest And Bloody Vintage Of Babylon, Rev 14:14-20 .

So far the menaces against Babylon have been verbal; our seer now, standing on Moriah, beholds two visible tokens of coming doom hung out in the heavens over Jerusalem. First, a dim likeness of the Lord of the harvest is descried in the sky, visiting his ripening and drying field; and a servant angel reports to him that all is ready. The work is, in vision, summarily executed.

Fuente: Whedon’s Commentary on the Old and New Testaments

14. And I looked, and behold A fresh movement of the panorama reveals a new wonder in the sky.

White cloud A nebulous image of “the great white throne” of Rev 20:11.

Like unto the Son of man The expression implies, not doubt of the identity, but the visionary aspect of the object to the eye.

A golden crown The token of his lordship over the land.

Fuente: Whedon’s Commentary on the Old and New Testaments

The Final Judgment of the Earth Dwellers Portrayed ( Rev 14:14-20 ).

‘And I saw and behold a white cloud, and on the cloud one sitting like a son of man, having on his head a golden crown, and in his hand a sharp sickle.’

This is ‘the Son of Man coming on the clouds of Heaven with power and great glory’ (Mat 24:30; Mat 16:27; Mat 25:31; Mar 8:38; Mar 13:26; Luk 9:26; Luk 21:27). This is in contrast with Dan 7:13 where He was coming before the throne of God to receive His crown and His authority and dominion (see Mat 26:64; Mar 14:62 and compare Mat 28:18). Here He has already received His authority and dominion, for He sits (on His throne) and wears a golden crown (Psa 21:3), and is now poised to reveal Himself so as to exercise that dominion over the earth.

The title Son of Man represents true humanity as opposed to the wild beasts and its use by Jesus reveals both His true humanity and that He is the ideal man. He is what God intended man to be. Thus He is uniquely in a position to judge mankind. To the redeemed He was the slain Lamb, slain for them. To the judged He is the true man Who as such has the right to judge mankind.

‘In his hand a sharp sickle’. There is now a change in status. Previously the Son of Man had been the sower of the good seed (Mat 13:37), now He has become the reaper (Mat 13:39-41). The time for mercy is past. The time of judgment is here. He Who previously came to save is now here to judge (compare Joh 3:17; Joh 12:47 and contrast Joh 5:27). Note the stress on the sharpness of the sickle. His judgment is clean and sure.

Once more we are at the scene of final judgment, as in Rev 6:17; Rev 11:15-18. Compare also Rev 16:20-21; Rev 19:11-21; Rev 20:11-15. Each section in Revelation brings us up to this point.

Fuente: Commentary Series on the Bible by Peter Pett

Rev 14:14-20. I looked, and behold a white cloud, &c. As the voices of these three warning angels had not their due effect, the judgments of God will overtake the followers and adherents of the beast; which judgments are represented under the figures of harvest and vintage, figures not unusual in the prophets, and used particularly by Joel, who denounces God’s judgments against the enemies of his people in the like terms; Joe 3:13. What particular events are signified by this harvest and vintage, it appears impossible for any man to determine: time alone can with certainty discover, for these things are yet in futurity:only it may be observed, that boththesesignaljudgmentswill as certainly come, as harvest and vintage succeed in their season. It is said, Rev 14:20 that the blood came even unto the horses’ bridles, which is a strong hyperbolical way of speaking, to express a vast slaughter and effusion of blood: a way of speaking not unknown to the Jews; for the Jerusalem Talmud, describing the woeful slaughter which the Roman emperor Adrian made of the Jews at the destruction of the city of Bitter, says, that the horses waded in blood up to the nostrils. The stage where this bloody tragedy is acted, is without the city, by the space of a thousand and six hundred furlongs: the measure of Stato della Chiesa, or the state of the Roman Church, or St. Peter’s Patrimony; which, reaching from the walls of Rome to the river Po, contains 200 Italian miles, which make exactly 1600 furlongs; a furlong being one eighth of a mile.

Inferences.How delightful is a view of Christ as the Lamb on mount Sion among his glorified saints, and of their singing with inimitable strains of melody, the praises of redeeming love! These have distinguishing marks of the children of God, who own and honour him, and are owned and honoured by him: these are they that were finally redeemed from the earth. They were pure from the superstitious and idolatrous worship of the Papists; and follow the Lamb wheresoever he goes, and are a kind of first-fruits consecrated to him and his Father; they were sincere in their profession of his name, and were holy and without blame in love, and free from guilt and condemnation, through faith in the merit of Christ: in these patience had its perfect work; and they conscientiously obeyed the commandments of God, and maintained the uncorrupted doctrines of Christ, with a humble trust in him for all salvation; and these shall be blessed from the time of their death, and for ever afterwards, as has been declared by an immediate voice from heaven, and by the infallible Spirit of prophesy. How thankful should we be, that, after a long night of Popish darkness, the everlasting gospel was preached in its purity, and with great success at the reformation! What a blessing is this to the church of Christ! and what a humbling and vexatious stroke upon antichrist, and sure presage of her utter downfal! This shall be as certainly accomplished in God’s time, as it is now foretold. And, ah! how dreadful will the portion of their cup be, who have drank of the wine of her fornication, by joining in her idolatrous worship! They shall drink of the cup of God’s wrath without mixture; and their torment shall be incessant for ever and ever. The Lord Jesus, who appeared on a bright cloud with a glorious crown, will espouse the cause of his church and people, and come forth in righteousness against their antichristian enemies, by gradual dispensations of Providence, in which he will cut them down, as with a sickle in harvest; till, at length, he will make a full end of them, as the grapes of a vintage are cut off, and cast into and trodden in a wine-press, till all their juice is squeezed out. Thus shall it be done in God’s time to the idolatrous and tyrannical church of Rome; and the slaughter of them will be great and terrible beyond expression. How should we rejoice in faith and hope of the glorious, though awful manifestation, that will then be made of God’s righteous judgments, to open a way for the prosperous and happy state of the church, which shall succeed it.

REFLECTIONS.1st, Dark and gloomy as the former scene appeared, the sun now arises to dispel the night of idolatry, ignorance, and error.

1. The Lamb of God is seen on mount Zion with all his glorified saints, sealed in their foreheads, in opposition to those who had the mark of the beast, over whom they are made triumphant: innumerable multitudes as the drops of the ocean, with voices united, raising a chorus as loud as thunder, yet melodious as the trembling harps which mingled with their concert, sung that song of praise which none but the finally redeemed from the earth can learn.
2. The character of these happy souls is given. They are virgins, not defiled with the idolatries of the great whore; they follow the Lamb whithersoever he goeth, faithful to his gospel doctrines, and observant of his ordinances; they are a peculiar people, even the first-fruits to God and to the Lamb, sanctified to his service, and without guile before the throne of God, uncorrupted by error of doctrine or immorality of conduct, and perfected in holiness. Blessed and happy are they who shall be found to answer these characters of the redeemed from the earth!
2nd, Three angels, or messengers, are sent from heaven to proclaim the fall of Babylon.
1. One, bearing the everlasting gospel through the midst of heaven, cries aloud to all people, nations, and languages, to fear, worship, and glorify God, the great Creator, in opposition to all idols; his judgments upon his enemies speedily approaching. And this may refer either to past times; or to the future period, when, before the final overthrow of Popery, a noble army of preachers of the pure gospel, animated with holy zeal, shall be raised up to plead the cause of God and truth.
2. Another angel followed, crying, Babylon is fallen, is fallen; and the cause of her doom is assigned, because she intoxicated the nations with her fornications and idolatries, which provoke the fearful wrath of God against her.

3. A third angel followed, denouncing the most terrible woes on the antichristian party, who shall henceforth persist in this idolatrous religion: the eternal torments of hell, intolerable as endless, must be their portion, in the presence of the holy angels, who will applaud the righteous judgment of God and of the Lamb, who inflicts it upon them; and the smoke of their torment ascendeth up for ever and ever; and they have no rest, day nor night. How fearful the scene! how loudly does it preach to us, Flee from idolatry!

4. Here is the patience of the saints; the blessed issue and effect of it: here in glory are they that keep the commandments of God, and the faith of Jesus, in opposition to all the corruptions of deceivers and persecutors; great and eternal will be their reward.

3rdly, For the farther encouragement of the church, we have,
1. A voice from heaven, declaring the blessedness of all who die in the faith and favour of Jesus, whether martyrs or others; their sufferings are all ended, they enter upon the beginnings of their eternal rest, and their works of piety and goodness, though so ill requited here, shall follow them into the presence of God, shall be acknowledged there in the most condescending manner, and, through the riches of divine mercy, recompensed with eternal glory.
2. A new vision succeeds under the figure of the harvest and vintage. The Lord Jesus appears seated on a cloud, with a golden crown, and holding a sharp sickle in his hand; and an angel, the representative of the ministers of Jesus, cried to him in prayer out of the temple, that he would put in his sickle, and execute vengeance on the wicked, whose provocations made them ripe for judgment: in answer to their cry, the sickle is thrust into the earth. A second angel with another sharp sickle appears, and a third from out of the temple cries to him to put in his sickle, and gather the grapes of the earth into the wine press of the wrath of God; and the blood came out of the wine press up to the horses’ bridles, for the space of one thousand and six hundred furlongs. These judgments may refer either to the great destruction which shall be made of the enemies of Christ’s church, in the day when the Papal tyranny shall be destroyed, and the most dreadful slaughter be made of all the adherents of the beast; or to the final day of judgment, the perdition of ungodly men. In either case, it is the comfort of the faithful, that however many or inveterate their enemies may be, they shall inevitably be rooted out at the last, and perish for ever. See the Annotations and the Appendix.

Fuente: Commentary on the Holy Bible by Thomas Coke

Rev 14:14-16 . In the first picture of the ripeness of the earth for judgment, [3541] it is the coming Judge himself who appears on a white cloud, with a sharp sickle in his hand. It is of like significance, when, from the first of the seals, [3542] the victorious form of the Lord himself proceeds.

The description (Rev 14:14 ) allows us to think only of Christ himself, [3543] but could not mean an angel, [3544] who possibly represented Christ, [3545] or “the heroes and chiefs who, armed with zeal for the truth, plead the cause of the Church, and executed the judgments of God.” [3546] Decisive is the solemn designation ; [3547] also the appearance on the cloud, [3548] and the golden crown indicating a special glory as victor, [3549] make the reference to Christ himself still more certain. The expression . (Rev 14:15 ), besides, does not compel us here [3550] to understand an angel also in Rev 14:14 , because the alludes to the angels mentioned in Rev 14:6 sqq, [3551] and the objection that Christ himself could not have received a command [3552] from an angel, is settled by the fact that the angel is only the bearer of the command coming from God. [3553] See, also, on Rev 14:17

. The accus., as Rev 4:4 .

. Cf. Rev 14:12 , Rev 14:7 ; Rev 10:2 .

. . Therefore serviceable for use in such a way that this sickle allows nothing to stand which is ripe for cutting.

, Rev 14:15 ; cf. Rev 11:19 . The angel appears as one immediately sent from God. , cf. Joe 3:13 ; Mar 4:29 . The expression is here especially significant, because the idea is presented that the sickle thrust forth on the earth (Rev 14:16 ) is to cut down there.

; construed as Rev 9:10 , Rev 11:16 .

. The sign of the ripeness, since the figure of a field of corn is here [3554] presented.

. The authentic explanation follows (Rev 14:16 ): . The whole earth is the harvest-field; the ripe stalks are those . ., Rev 14:6 .

[3541] Joe 3:13 . Cf. Knobel, Proph ., I. 369 sqq.

[3542] Rev 6:2 .

[3543] Beda, Andr., Eichh., Calov., Ew. i., Hengstenb., Ebrard, Volkm.

[3544] Grot., Vitr., Beng., Zll., De Wette.

[3545] Grot., De Wette, Ew. ii.

[3546] Vitr.

[3547] Cf. Rev 1:13 ; Dan 7:13 .

[3548] Cf. Rev 1:7 ; Dan., I. c.

[3549] Cf. Rev 6:2 , Rev 19:12 .

[3550] Cf., on the contrary, Rev 10:1 , Rev 7:2 .

[3551] In Rev 14:6 . also, the does not have its reference in what immediately precedes.

[3552] Rev 14:15 : , . . .

[3553] Cf. Mar 13:32 .

[3554] Cf., on the other hand, Rev 14:18 sqq.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

Rev 14:14-20 . After the paracletic episode (Rev 14:12 sq.), there follow again, in a new vision (Rev 14:14 : , cf. Rev 14:1 ), symbolical declarations of the judgment now impending over the earth. [3540] Cf. Rev 14:6 sqq.

[3540] Doing homage to the beast, ch. 13

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

(14) And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. (15) And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe. (16) And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped. (17) And another angel came out of the temple which is in heaven, he also having a sharp sickle. (18) And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. (19) And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God. (20) And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs.

There can be no question who this Person was John saw on the white cloud. His name, Son of Man, defines his Person and character. And indeed, John, at the opening of this vision, had so seen him before. See Rev 1:13 . And his is the office to reap the fruits of his redemption. And the other angel that came out of the temple crying to the Lord Jesus, though no other than a ministering servant, is not to be supposed to be commanding, but only calling to him. Angels are longing for the period of the Redeemer’s glory. And these are said, therefore, to be waiting for Jesus to send them into his harvest, to gather souls. Mat 13:36 , etc. But the allusions here made, both to reaping, and vintage, are so much one and the same, in reference to Christ’s gathering his people, that there can need nothing by way of illustration upon the subject. Instead, therefore, of offering any observations upon what is already so very plain as to need none, I shall rather beg the Reader to attend with me to one or two views, both of this reaping and vintage of Jesus, which are the immediate and sure result of his seed time, in grace; and his redemption-work, in shedding his blood, without the city.

In the first place, the thrusting in Christ’s sickle, to the reaping of his harvest, is secured by every assurance of Covenant-faithfulness; because grace given in the seed-time to his people, is an earnest of glory. It is not said, in the scriptures of eternal truth, that the Lord hath called us merely unto grace, but unto eternal glory by Christ Jesus. Grace is the earnest of glory. He will give grace and glory, 1Pe 5:10 ; 2Co 5:4 ; Psa 84:11 .

Secondly. It is not indeed sufficient to say, that grace leads to glory; for grace is glory begun. Grace, like the bud, which contains all the foliage of the future flower, hath in its bosom, all the openings to glory, in Christ Jesus. For what comes from Christ, leads to Christ. And as by grace, we are made partakers of the divine nature; so the interest we have in Christ, must infallibly secure glory from Christ. Jesus himself hath said, because I live, ye shall live also, Joh 14:19 .

Thirdly. Christ’s harvest is secured, because it is not liable to be blighted by winds, or storms, or drought, or any other adverse circumstances, which arise. The issue is doubtful. He that hath called his people with an holy calling, hath guarded against all possibilities of peradventures. Difficulties are for men, not for God. Jesus himself watches over his people, and his harvest; and it is impossible that it shall fail. And the more discouragements which appear to us, the more opportunity is afforded for the manifestation of his grace. Jesus will perfect his strength, in our weakness; and the end will prove, that the whole is his work, as the whole is his glory.

And, lastly, to mention no more. What endears the whole process to the child of God, and shows that from beginning to end it is all grace, is that (to use the figure of harvest and vintage here adopted,) when to our view all seems blighted, and the whole appears, again and again, in withering circumstances; yet to Him that looks, he sees a blessing in it, when we can see none; and the Lord at length brightens up his own heritage, and makes the whole smile, and blossom, and bring forth abundantly. Reader! it is blessed to feel and know our own nothingness, and Christ’s all-sufficiency; that in conscious sense, we can bring forth nothing, but as the Lord Jesus disposeth by his grace, we may daily refer all unto Him, and sweetly hear his voice, when he saith: From me is thy fruit found, Hos 14:8 .

Lamb of God! give me to behold thee with the eye of faith, as John saw thee in vision, encircled with thine holy army, made holy in thy holiness, and sealed with the Father’s name written in their foreheads. Oh! the blessedness of being thus acknowledged by the Father, supported by the Son, and sealed with the Holy Ghost.

Lord! do thou still in those awful times, give to thy servants grace to behold thee standing on Mount Zion. Do thou manifest, Lord, thy love to her, in being in her; and thine affections for her, in defending her. Let thy faithful know, and let thine enemies feel, that Jesus is King in Zion, whom God the Father hath set there. Yea! Lord cause every knee to bow before thee, and every tongue to confess, that Jesus Christ is Lord to the glory of God the Father!

Precious Jesus! let thy everlasting Gospel go on, from age to age, to bear down all before it, of the dreadful heresies of the present day, and all that may hereafter arise. Thy harvest must come. Thy vintage shall be sure. Jesus will cause the blood of the winepress to be productive of its full blessing. Men shall be blessed in thee. And thy people out of all nations shall call thee blessed. And, from time to time, the Lord will gather out his redeemed, and fulfil, in every instance, his holy will and pleasure. The voice John once heard, is forever sounding in the ear of faith; and may the Lord give grace to his people, to receive and believe the record: Blessed are be dead which die in the Lord! Yea, the Spirit confirms the certain truth; for they die in Jesus, and are blessed.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

14 And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.

Ver. 14. A sharp sickle ] An instrument to cut down grain, Deu 16:9 , and the bunches and branches of the grapes, Isa 18:5 . It betokens sharp and sudden vengeance. What more beautiful to behold than the field before harvest, than the vineyard before the vintage, &c.? This is spoken for the consolation of the persecuted people of God.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

14 20 .] The vision of the harvest and the vintage .

Fuente: Henry Alford’s Greek Testament

14 16 .] The harvest. And I saw, and behold a white cloud, and upon the cloud ( with accus. on first mention, see ch. Rev 4:2 note), one sitting like to the Son of man (i. e. to Christ, see ch. Rev 1:13 note. This clearly is our Lord Himself, as there), having upon his head a golden crown (in token of His victory being finally gained: see ch. Rev 19:12 ) and in His hand a sharp sickle. And another angel (besides the three angels before mentioned: no inference can be drawn from this that the Sitter on the cloud is a mere angel) came out of the temple, crying out in a loud voice to him that sat upon the cloud, Put forth (send = , ref. Mark. De W.’s objection, that the sitter on the cloud cannot be Christ Himself, because He would not be introduced receiving a command from an angel, may be well answered, as Dsterd., that the angel is only the messenger of the will of God. And I may add what to me makes this reply undoubtedly valid, that the command is one regarding the times and seasons, which the Father hath kept in his own power) thy sickle (the whole is a remembrance of our Lord’s own saying in ref. Mark: see below) and reap: because the time to reap is come, because the harvest of the earth ( for that which is to be reaped: as in the first ref.) is dried (perfectly ripe, so that the stalk is dry = , Mar 4:29 ; = also the fields being , Joh 4:35 ; which they can only become by losing their moisture. The distinction in the passages cited by Mr. Elliott from Bernard (“magis sicc ad ignem quam alb ad messem”), and Pope Gregory X. (“agerque potius arescere videatur ad ignem, quam albescere inveniatur ad messem”) does not seem really to exist. The passage of Hermas, book iii. sim. 3, 4; Luk 23:31 ; Joh 15:6 , do not apply; trees, and not grain, being there spoken of). And he that sat upon the cloud put in (reff.) his sickle upon (into, from above) the earth, and the earth was reaped (to what does this harvest refer? Is it the ingathering of the wicked, or of the saints, or of both together? Each of these has examples in Scripture symbolism. The first, in Jer 51:33 , where it is said of Babylon, “It is time to thresh her, yet a little while and the time of her harvest is come:” and as appears, Joe 3:13 , though the reference seems rather there to be to the vintage, and the LXX render : the second, in Mat 9:37-38 ; Mar 4:29 ; Luk 10:2 ; Joh 4:35 ; the third, in Mat 13:30 ; Mat 13:39 . The verdict of Commentators is very much divided. There are circumstances in the context which tell both ways. The parallelism with the vintage, which follows, seems to favour a harvest of the wicked: but then on the other hand, if so, what is the distinction between the two ingatherings? And why do we read of the casting into the winepress of God’s wrath in the second case, and of no corresponding feature in the other? Again, why is the agency so different the Son of man on the white cloud with the golden crown in the one case, the mere angel in the other? Besides, the two gatherings seem quite distinct. The former is over before the other begins. On the whole then, though I would not pronounce decidedly, I must incline to think that the harvest is the ingathering of the saints, God’s harvest, reaped from the earth: described here thus generally, before the vintage of wrath which follows. And thus we have at least these two visions in harmony with the character of this section, which contains the mingled agency and fortunes of the Church and of its enemies; thus this harvest answers to the great preaching of the everlasting gospel above, Rev 14:6-7 , while the following vintage fulfils the denunciations of wrath on those who worship the image or receive the mark of the beast, Rev 14:8 ; Rev 14:11 . And thus too we bring this description into harmony with our Lord’s important parable in Mar 4:29 , where the very words are used of the agency of Christ Himself when the work of grace is ripe, whether in the individual or in the church. But while thus inclined, I will not deny that the other view, and that which unites both, have very much to be said for them).

Fuente: Henry Alford’s Greek Testament

Rev 14:14-20 , in their present position, are a proleptic and realistic summary of the final judgment, representing as a divine catastrophe what 16 17. delineate as the outcome of semi-political movements ( cf. 18. after 17). The strange picture of messiah (14 f., contrast Rev 1:10 f., Rev 19:11 f.), the absence of any allusion to the Beasts (Rev 14:9-11 ) or to the Imperial cultus, the peculiar angelology, and the generally disparate nature of the scene as compared with the context, point to the isolated character of the episode. The abrupt mention of the city (20) suggests that the tradition belonged to the cycle underlying Rev 11:1-13 ( the city , 13), and several critics ( e.g. , Spitta, Erbes, Weyland, Vlter, Schon, Briggs, Rauch) regard it variously as a finle to the oracles of that chapter. But the connexion is one of tradition rather than of literary unity. The data of style and content leave it uncertain even whether the episode goes back to a source or a tradition, whether it is Jewish (so especially Sabatier, Pfleiderer, and Rauch) or Jewish Christian (Schn, Erbes, Bruston, J. Weiss, etc.), and, if Jewish Christian, whether it was written by the author of the Apocalypse (Weizscker) or not. The least obscure feature is the victory of the messiah over antichrist and his legions (not of an angelic judgment on Israel, J. Weiss) in the vicinity of Jerusalem ( cf. Rev 11:13 , Rev 14:1 f., and Rev 20:9 ) at the end of the world, an expectation of which we have another variant apparently in Rev 19:11 f. Probably the prophet inserts the episode here in order to repeat, in a graphic and archaic, although somewhat incongruous fashion, the final doom of which he has just been speaking and to which he is about to lead up (Rev 14:15-20 .) through a fresh series of catastrophes. “If one might venture to wish to discard as an interpolation any part of the attested text of the Apocalypse, it would be this passage. How can it be understood of anything but the final judgment? Yet it comes here as anything but final. The earth goes on just as before” (Simcox). But here, as often elsewhere, the clue lies partly in the vivid inconsequence of dream-pictures, partly in the preacher’s desire to impress his hearers, and partly in the poetic, imaginative freedom of his own mind.

Fuente: The Expositors Greek Testament by Robertson

Rev 14:14 . This royal, judicial figure is evidently the messiah (drawn from Dan 7:13 , which had been already inter preted thus in En. xxxvii. lxxi. and 4 Esd. 13.). The crown (omitted in Rev 1:13 f.) was a familiar appurtenance of deity in Phrygia ( e.g. , of Apollo); for the cloud as the seat of deity, cf. Verg. Aen. ix. 638 640, etc.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Rev 14:14-16

14Then I looked, and behold, a white cloud, and sitting on the cloud was one like a son of man, having a golden crown on His head and a sharp sickle in His hand. 15And another angel came out of the temple, crying out with a loud voice to Him who sat on the cloud, “Put in your sickle and reap, for the hour to reap has come, because the harvest of the earth is ripe.” 16Then He who sat on the cloud swung His sickle over the earth, and the earth was reaped.

Rev 14:14-16 There are two different harvests (cf. IV Ezra 13:10-11) described in Rev 14:14-19. The first is a grain harvest and the second a grape harvest. If this distinction can be maintained (in Joe 3:13 the two crops are viewed as one judgment), the first refers to the harvest of the righteous (cf. Mat 9:37-38; Mat 13:30; Mat 13:38; Mar 4:26-29; Luk 10:2; Joh 4:35-38), while the second grape harvest mentioned in Isa 63:2-6; Jer 51:33; Lam 1:15; Joe 3:13 and Rev 19:15 refers to the wicked.

Rev 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

1. this is in a series of angels (cf. Rev 14:15; Rev 14:17-18)

2. Mat 13:39; Mat 13:41-42; Mat 13:49-50 says that angels will gather and separate people at the end-time (some for blessing and some for judgment)

3. an angel commands him (cf. Rev 14:15)

Rev 14:15 This is an allusion to Joe 3:13.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

looked = saw, as Rev 14:1.

upon. App-104.

sat = sitting.

unto = to.

Son of Man. Last occ of this title. See Mat 8:20 and App-98. See Psa 8:4. Eze 2:1. Dan 7:13.

crown. See Rev 2:10 and App-197.

Fuente: Companion Bible Notes, Appendices and Graphics

14-20.] The vision of the harvest and the vintage.

Fuente: The Greek Testament

Rev 14:14. [166] , and) The harvest and the vintage, which are here described, precede the last judgment, as Cluver fully demonstrates. Each of them is described also in Joe 3:18, and throughout that passage, as Lange teaches.- [167]) Some read ; others differently, for , nubem candidam; so that there might be the same cases. The middle reading [the original starting-point of the other readings] mixes the cases (nor does the word , which follows, make any difficulty. Comp. App. p. 778, Ed. II. p. 488). See above on ch. Rev 4:4, Rev 7:9, Rev 13:3, No one is ignorant of the ordinary rules of construction; but it is not without reason that the best manuscripts in so many places agree in so extraordinary a figure of speech. As, after long consideration, I do not think that I shall easily withdraw from the instances of this construction, so I do not obtrude them upon the notice of any one. The sense remains the same in all respects. By means of the harvest a great multitude of the righteous, and by means of the vintage a great multitude of the ungodly, is removed from the world.

[166] , their works) their gratuitous reward being at the same time included in the meaning.-V. g.

[167] So ABCh Vulg. Memph.: but Rec. Text, .-E.

Fuente: Gnomon of the New Testament

Rev 14:14-20

4. THE JUDGMENT HARVEST AND VINTAGE

Rev 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. (Mat 3:12.) “The harvest is the end of the world.” (Mat 13:39.) The expression “like unto a son of man” is found in Dan 7:13 and Rev 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.” (Mat 8:20; Mat 9:6; Mat 10:23; Mat 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. (Act 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 Mat 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 Rev 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 (Act 1:7; Mat 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.” (Mat 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.” (Joe 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.

Commentary on Rev 14:14-20 by Foy E. Wallace

(4) The harvest of grain and vintage-Rev 14:14-20.

From the beatitude of the blessed dead in Rev 14:13, the apocalypse turns to symbols of reward and retribution respectively for the living in the earth. As before repeated, the earth in Revelation imagery referred to the land of which Jerusalem was the center–Judea and all of Palestine, the scene of these visions of the persecuted church. The harvest of the grain symbolized the rich reward for the faithful still living in the church; the vintage of grapes signified retribution of the wrath of God for the enemies of the church.

Indulging here in repetition, it is necessary to keep in perspective the fact that this fourteenth chapter is a prolepsis–an interposition between the parts of the apocalypse, relating events out of sequence, on the order of reading the last chapter of a novel first to see how the story ends. So this latter part of chapter fourteen envisioned scenes at the end of the apocalypse of the compensations of reward for the faithfulness of the saints in symbols of reaping the harvest of grain; then the retribution of wrath for the oppressors of the church represented by casting the vintage of grapes into the winepress. With these essential considerations in mind, the latter part of this chapter may be epitomized as follows:

1. The Son of man on the white cloud was Jesus Christ. He alone is called by that title in Revelation–and in one other place only, in the vision of the golden candlesticks of Rev 1:13. The white cloud of this chapter was the same symbol as was mentioned by the Lord himself in Mat 24:30 : And then shall appear the sign of the Son of man in heaven: then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. It identifies the Revelation symbol with the Lords description of the destruction of Jerusalem. The passage in Mat 24:1-51 states that all the tribes of the earth shall mourn, which is parallel with Rev 1:7 :: Behold, he cometh with the clouds; and every eye shall see him: and all the tribes of the earth shall wail (mourn) because of him. As mentioned in the comments on this verse in chapter 1, the passages had reference to the destruction of Jerusalem and the mourning of all Jewish tribes and families all over the world, because of that calamity which had befallen their city and their state in the destruction and desolation of Jerusalem.

There is a further parallel between the vision of Rev 6:2 and Rev 14:14. Christ was the Rider of the white horse vision of chapter 6, and He was the Reaper of the white cloud vision of chapter 14–both visions being the scenes of triumphant procedure, picturing the conquering of the imperial persecutor and his minions.

The Son of man had in his hand a golden crown–the symbol of the highest royalty, identifying him as the King of heaven, above all potentates of the earth, the King of kings, and Lord of lords. He had in his hand a sharp sickle –the symbol of reaping. The sickle was a harvesting implement comparable to the scythe of our time, which was unknown in scripture language. They are both instruments swung by hand in the mowing of ripened grain. The one sitting on the white cloud had come to reap the harvest of the earth–meaning Jerusalem and Judea.

2. The Son of man employs the ministry of angels to execute his will. One angel came out of the temple and signaled to the One on the cloud to thrust in thy sickle and reap. This was not an order from a superior voice, but the signal for the reaping to begin. It was significant that this angel cameout of the temple–symbolizing the sanctuary that had been the object of destruction and desecration in the war against the Jews, which resulted in the fall of Jerusalem.

The voice of the angel proclaimed: the time is come for thee to reap; for the harvest of the earth is ripe. (Rev 14:15) This angelic pronouncement signified that the events had approached the end–not the end of time but the end of Jerusalem, of the Jewish state, and of Judaism–and this doom was signified in the declaration: And the earth was reaped-Rev 14:16.

Another angel came out of the temple which is in heaven, he also having a sickle in his hand-Rev 14:17. There was a distinction between the two angels and the two temples; the first angel came out of the temple which symbolized the sanctuary of the Jews, and was a proclaimer, having no sickle in his hand; the second angel came out of the temple which is in heaven, the abode of God, with a sickle in his hand, symbolizing a minister with power to execute judgment.

A third angel came out from the altar saying to the angel that had the sickle: Thrust in thy sharp sickle and gather the clusters of the vine of the earth; for her grapes are fully ripe-Rev 14:18. This angel from the altar undoubtedly signified the answer to the cry of the martyrs under the altar of Chapter 6:9-10: How long, 0 Lord, how long, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? The Lord replied that they should rest (wait) yet for a little season, until their fellow-servants also and their brethren, that should be killed as they were, should be fulfilled. Now, the vision of these angels in chapter 14, sees the role of the martyrs in the visions completed and finished. The angel from the altar was seen answering the souls under the altar (Rev 6:9-10), and he made an announcement to the angel with the sickle that time had come to avenge the martyrs. With these signals the Son of man reaped the earth of its harvest of grain, and his ministering angel gathered the vintage of grapes. Here was a double vision: the harvesting of grain and the gathering of vintage. With the double vision there was the double instrument of reaping and pruning. It signified reward and retribution. The harvest of grain represented the gathering of the faithful saints, and the vintage of grapes the crushing of their wicked oppressors. The symbols are comparable to the Lords illustration of the wheat and the chaff, to the extent of the imagery of reward and retribution.

3. The angel of judgment gathered the clusters of the vine of the earth, and cast it into the great winepress of the wrath of God-Rev 14:19. This was the vision of the terrible wrath of God that would be administered to the persecutors of His people.

The winepress of ancient time was an excavation in rock, formed in the ground, and lined with masonry, in which to crush the grapes. Another cavity was made in the proper place and shape to receive the juice. Such excavations are even yet to be found in Palestine and Syria. The treading of the winepress was performed with the feet, the red juice of the grapes flowing like blood. The reference to it was the symbolic description of the war against Jerusalem:

And the winepress was trodden without the city, and blood came from the winepress, even unto the horse bridles, by the space of a thousand and six furlongs-Rev 14:20. This was a description of the Roman armies gathered outside the city as Gods agents of retribution against Judah and Jerusalem for their apostasies. The context presents a dual vision. First, the two beasts of the sea and of the land were symbolic of the combined effort of Roman and minion persecutors to destroy the church. These two persecutors were the objects of divine indignation in this vision of the great winepress of the wrath of God. Second, the fallen Babylon of Rev 14:8 was Jerusalem–the faithful city turned harlot.

The symbolic description of these scenes envisioned the terrible war against Jerusalem, when the Roman armies gathered outside the city to tread Jerusalem as the winepress The blood that came out of the winepress even unto the horse bridles signified the horrible slaughter, as though the battle horses waded in blood to their bridles. This was the vivid apocalyptic hyperbole of wrath so great and terrible that was administered to Judah and Jerusalem by the Romans in the Jewish war.

4. In the closing scene of this chapter the great winepress of the wrath of God would envelop the entire land of the Jews–the whole of Palestine. The last phrase of Rev 14:20 declares that the winepress was trodden without the city . . . by the space of a thousand and six furlongs. Mathematically computed that distance was the approximate length of the land of Palestine, and it was symbolic of the deluge of blood over the whole land during the siege of Jerusalem, and the war against the Jews, which ended with destruction of the city, the demolition of the temple, the downfall of Judaism and the final end of the Jewish state. It was the fearful vision of the inevitable and inexorable judgment of God against an incorrigible nation.

Commentary on Rev 14:14-20 by Walter Scott

THE HARVEST OF THE EARTH REAPED.

Rev 14:14-15. – And I saw, and behold, a white cloud,and on the cloud one sitting like (the) Son of Man, having upon His head a golden crown, and in His hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to Him that sat on the cloud, Send Thy sickle and reap; for the hour of reaping is come, for the harvest of the earth is dried. And He that sat on the cloud put His sickle on the earth, and the earth was reaped. Judicial judgment is about to sweep the guilty earth with the besom of destruction and clear it of evil. The harvest and the vintage are the familiar figures employed to express Gods closing dealings. The former is discriminating judgment, the latter unsparing wrath. In the harvest the wheat is separated from the tares. In the vintage these latter, i.e., the tares, are alone in the prophetic scene, and form the subjects of the Lords righteous vengeance.

Rev 14:14. – I saw, and behold. This expression is only employed in the introduction of subjects of unusual interest. There are two matters of weighty import selected out of the seven series of events contained in our chapter, to which special attention is called by this word behold (see Rev 14:1; Rev 14:14).

Rev 14:14 – A white cloud is peculiar to this action, so also is the white throne in the judgment of the dead (Rev 20:11). The cloud symbolizes the divine presence(Rev 10:1; Mat 17:5; Eze 10:4), white the purity and absolute righteousness characterising and governing the action.

Rev 14:14 – On the cloud one sitting like (the) Son of Man. Christ is said to come in a cloud (Luk 21:27),but He is also said to come on the clouds (Mat 24:30,R.V.). In the former His Person is veiled; in the latter He is publicly displayed. He sits on the cloud. It is a calm, deliberative judgment; no hurry, no haste. Like (the) Son of Man. It is under this title that Christ deals with the state of things on the earth, and judges the ungodly (Mat 25:31; Joh 5:27). As Son of God He quickens now the spiritually dead (Joh 5:25), as in the future the physically dead (Joh 5:28). We have before called attention to the absence of the definite article in this title as used in the Apocalypse and in Dan 7:13. (See remarks on Rev 1:13.) As Son of Man He comes and claims universal dominion. His connection with the race and with the world in general is intimated in the title Son of Man, but in that very character He bears the attributes and moral glories of the Ancient of Days (compare Dan 7:13 with verse 14 of our chapter, also with Rev 1:13-14). Without doubt the Seer beheld in vision the Son of Man, but in the absence of the article it is what morally characterizes Him that is prominent. The article would make it definite and personal. The attributes of the Son of Man are called into exercise, and to these we are directed – to what is characteristic of such a One, rather than to the Person Himself.

Rev 14:14 – Upon His head a golden crown, the sign of royal dignity (Rev 4:4; Rev 6:2). The crowns upon the heads of the locusts were like gold (Rev 9:7). Their assumption of royal authority was spurious. Here it is real, divinely conferred. But the crown of gold is also the expression of divine righteousness in victorious action.

Rev 14:14 – In His hand a sharp sickle. It is not the execution of judgment either moral (Heb 4:12) or physical(Rev 19:15), else a sword would have been named. But the sickle is needed to reap the harvest. It is sharp in order to do its work thoroughly, and in the hand of the Reaper, Who is about to begin the separating process – the wheat garnered and the tares gathered in bundles.

Rev 14:15. – Another angel came out of the temple. Another, as distinct from those previously numbered in the chapter (Rev 14:6; Rev 14:8-9). The throne and the temple, both in the Heaven, are the respective sources of judgment on earth. The throne judgments are characteristic of the first great portion of the book, closing with Rev 11:18. The temple chastisements are in question from Rev 11:19, and on to the pouring out of the Vials (Rev 16:1-21). In the seventh Vial, which brings the wrath of God to a conclusion, the temple and throne are united in action (v. 17).For the throne see Rev 4:5; for the temple see Rev 11:19. The throne sets forth the exercise of divine government; the temple refers to the immediate presence of God. In the second main part of the Apocalypse, from Rev 11:19, the judgments are of a severer character than the preceding ones, as the evil to be dealt with is of a more acute kind, more open, daring, blasphemous, and of a religious-secular character. Hence judgment comes out from the very presence of God, i.e., the temple – the nature of God as light is roused to action.

Rev 14:15. – The angel from the temple cries with a loud voice. It is a call for immediate action on the part of the divine Reaper. Send Thy sickle and reap; for the hour of reaping is come, for the harvest of the earth is dried up, or overripe (R.V.). There are two reasons assigned why the Son of Man should at once proceed to gather in the harvest. First, the appointed hour of final dealing has come; second, the harvest was fully ripe, yea, dried up (see Rev 16:12). The hour of judgment (Rev 14:7) and the hour of harvest (Rev 14:15, R.V.) are both said to have come, and both refer substantially to the same character of action.

Rev 14:15 – Send Thy sickle and reap. The Son of Man does not Himself personally reap. He superintends. Instrumentally He reaps. The actual reapers are the angels (Mat 13:39).

Rev 14:15. – The harvest of the earth is both political (Joe 3:9-14) and religious in character (Mat 13:24-30).The former is directly connected with Israel, and has its sphere of operation in the valley of Jehoshaphat (Joe 3:12); the latter is of much wider extent, embracing within its range the whole scene of Christendom (Mat 13:38).

Rev 14:16. – He that sat on the cloud put His sickle on the earth, and the earth was reaped. The result is instantaneous, but that is in vision only. We must not regard these actions as signifying a momentary exercise of divine power. Events are regarded in the various visions – which may extend over a considerable time and employ many agencies – as completed in a single act. In the visions the completed results are briefly and tersely summed up. But in other portions of Scripture the details, equally important to know, are unfolded. But how gracious in God to afford us the certainty that His purposes shall be fulfilled; that these apocalyptic visions affirm.

We have already observed that the harvest discriminates and separates the wheat from the tares. Gather ye together first the tares, and bind them in bundles to burn them; but gather the wheat into My barn (Mat 13:30).This, then, is harvest work. It is the same character of separating work in which the good fish are gathered into vessels and the bad cast away (v. 48). This severing process is at the end of the age. There is no actual execution of judgment in the harvest. That is accomplished in the vintage; nor is the harvest here the completion of the first-fruits of the company of virgins of Rev 14:4. That harvest is one of blessing, and is reaped when the millennial kingdom is set up. The harvest here is one of discriminating judgment prior to the kingdom being established. Reaping is in view of judgment.

THE VINE OF THE EARTH AND ITS JUDGMENT

Rev 14:17-20. – And another angel came out of the temple which (is) in the Heaven, he also having a sharp sickle. And another angel came out of the altar, having power over fire, and called with a loud cry to him that had the sharp sickle, saying, Send thy sharp sickle, and gather the bunches of the vine of the earth; for her grapes are fully ripened. And the angel put his sickle to the earth, and gathered the vine of the earth, and cast (the bunches) into the great winepress of the fury of God; and the winepress was trodden without the city, and blood went out of the winepress to the bits of the horses for a thousand six hundred stadia.

Rev 14:17 – Another angel. In these visions there is mention made of six angels (Rev 14:6; Rev 14:8-9; Rev 14:15; Rev 14:17-18). The ordinal numbers, second and third (Rev 14:8-9, R.V.), are evidently meant to form a group of three angels as distinct from those which follow and are not numbered. The numbered angels announce specific events which are closely related. The fourth and the fifth come out of the temple (Rev 14:15; Rev 14:17), from whence all the Vials are poured out (Rev 16:1). The sixth angel comes out of the altar (Rev 14:18).

Rev 14:17 – Having a sharp sickle. There is a certain minuteness in the previous description not observable in this one. There in His hand a sharp sickle (Rev 14:14); here it is simply having a sharp sickle. In the one a loud voice (Rev 14:15); in the other a loud cry (Rev 14:18). These and other minute distinctions are to be noticed if full profit is to be gained. There are, of course, certain things in common, as harvest and vintage would necessarily suggest.

Then another angel is seen coming out of the altar, having power over fire. This is the brazen altar, the altar of judgment. The loud and urgent cry of the souls of the martyrs under the altar for righteous vengeance (Rev 6:9-11) was but partially answered. Now the full measure of judgment is to be inflicted on their enemies. The brazen altar speaks of acceptance (Leviticus 1), and, with the blood upon its horns, of forgiveness (Lev 4:34). But it is a holy altar, and hence it demands the judgment of sin; it is also the ground of divine forgiveness. Here the thought is one of pure, unmingled judgment – divine judgment on the vine of the earth (compare with Eze 9:2).The altar angel called with a loud cry. It was a loud, peremptory, urgent call, and one which could brook no delay.

Rev 14:18. – Gather the bunches of the vine of the earth; for her grapes are fully ripened. Israel of old was the vine brought out of Egypt (Psa 80:8) – Jehovahs fruit-bearing system on earth. After centuries of cultivation and care the vine only produced wild grapes (Isa 5:2-4). The noble vine planted by the Lord God of hostshad in the days of the weeping prophet turned into a degenerate plant of a strange vine (Jer 2:21). Israeltherefore was set aside, to be morally replaced by Christ the true Vine, Who alone could and did bear fruit (Joh 15:1-27). The mark of a true disciple is not simply to be a branch in the vine (Judas was that), but to be a fruit-bearing branch. The expression the vine of the earth contemplates the whole religious system in the coming crisis, not Judaism only. The grapes are ripe for judgment. They are gathered in bunches and cast into the great winepress of the wrath of God. The great religious apostasy of earth is now to be unsparingly dealt with in judgment. The winepress was trodden without the city. The tares are now cast into the fire (Mat 13:40-42) – a furnace of fire. It is, too, the consuming of the fruitless branches (Joh 15:6). There is no mercy, no separating judgment, but absolute vengeance. The winepress signifies this. It is the day of vengeance of our God. It is the time of Isa 63:1-19 : Wherefore art Thou red in Thine apparel, and Thy garments like Him that treadeth in the wine fat? asks the prophet. The Messiah answers, I have trodden the winepress alone; and of the peoples there was none with Me; for I will tread them in Mine anger, and trample them in My fury: and their blood shall be sprinkled upon My garments, and I will stain all My raiment. For the day of vengeance is in Mine heart, and the year of my redeemed is come (vv. 2-4). The vine of the earth is a far-reaching expression, embracing apostate Jews and apostate Gentiles (Psa 85:5;Isa 34:1-17; Jer 25:15-16; Joe 3:1-21).

Rev 14:20. – The winepress was trodden without the city. Jerusalem is the city here referred to. The valley of Jehoshaphat was outside Jerusalem, and it is there that the fullest vengeance of God shall be poured out, the press is full (Joe 3:13). In fact, both the harvest and the vintage are directly grounded on the prophecy of Joel (chap. 3), with, of course, a wider application. Outside the city, or without, signifies Palestine as a whole.

Rev 14:20 – Blood went out of the winepress to the bits of the horses for a thousand six hundred stadia. Blood, not wine or the juice of the grape, but that which it signified, poured out of the winepress to the depth of the horses bits; the length of the stream of blood nearly two hundred miles. There may be certain measurements of the Holy Land (As from Dan to Beersheba.) to which these would apply, but nothing certain can be affirmed. What is signified is a vast destruction of human life over a circumscribed area. Certainly what is stated of the vast slaughter is beyond anything ever known. We gather that the scene of the vintage in its worst form is that referred to by Joel (Joe 3:9-14), as also where the battle of Armageddon is to be fought (Rev 16:14-16): the scene, too, of Rev 19:19. All these have their center in Palestine. It is there that the wickedness of earth will be concentrated. The Beast and the Antichrist both fall there, and their followers as well. Gog, too, and his subordinate, the king of the north – the political oppressors of Israel – meet their doom in Palestine (Eze 38:1-23; Eze 39:1-29, for Gog and his allies;Isa 14:25; Dan 11:45, for the Assyrian or king of the north). The final dealings of God at the end of the age as expressed in the harvest and vintage are centered in Palestine, but are not confined in their effects to Israel, then the most guilty of all peoples, but extend to the utmost bounds of Christendom. We do not, of course, hold that the actual valley of Jehoshaphat and Armageddon are literally meant, as both are utterly inadequate to serve as a gathering place or center for the nations who will assemble in close proximity to Jerusalem, and thus Judea becomes the battlefield of the nations. May God graciously preserve His beloved people from the unholy principles and spirit so characteristic of the day in which our lot is cast!

Commentary on Rev 14:14-20 by E.M. Zerr

Rev 14:14. The rest of the chapter is a vision of the day of judgment. Clouds are often used as symbols of glory and power especially white clouds. The person sitting on the cloud is like the Son of man because he is but a symbol. Yet we must think of Christ, who is being symbolized by the vision. Golden crown signifies a king and we are told in 1Co 15:25 that He is to reign until the end. Sharp sickle is an instrument for gathering the fruits of a harvest. Jesus is king in his own right, but he is generally represented as accomplishing the work of His kingdom in cooperation with the angels. Especially is this true of the work to be performed at his second coming. (See Mat 25:31; 1Th 4:16; 2Th 1:7.)

Rev 14:15. Another angel is said because angels have been named previously in this chapter, and because those heavenly beings are so often em-ployed to act as attendants upon the Lord or sometimes upon other angels as will be done yet in this chapter. There are to be two kinds of crops gathered on the day of judgment as generally happens after any growing season. One kind is the good and the other is the bad, and they are always separated one from the other and different dispositions made of them. In the present case the good is represented in the ordinary phraseology of a good harvest which implies sheaves of grain. The bad is represented by grapes which we have just seen above symbolize the wrath of God upon the wicked. The attending angel signalled to Him who was on the cloud to use his sickle to gather the ripe harvest.

Rev 14:16. The One on the white cloud did as requested and gathered the grain. The reader will understand this represents the good among mankind.

Rev 14:17. The other sickle was in the hands of an angel instead of Him who was on the cloud. This also agrees with the language of Christ in Mat 13:39 where he says “the angels are the reapers.” Notice these angels are said to come out of the temple. That is because it is in heaven from where the authority of God is issued.

Rev 14:18. The next attending angel came out from the altar. That article was also at the temple and it was the piece that was used for burning certain victims- The symbol is very appropriate since this sickle is to be used for gathering the grapes; grapes for the wrath of God. This angel gave the signal to the one holding the second sickle to use it for gathering in the clusters. The reason assigned by him for the order was her grapes are fully ripe. God is never premature in his operations. He explained to Abraham in Gen 15:16 that the reason for waiting until the fourth generation for attacking the land of promise was that “the iniquity of the Amorites is not yet full.” In 2Pe 3:15 it says that the longsuffering of God in delaying the destruction of the earth “is salvation.” Whenever God in his infinite wisdom sees that the time is fully ripe for the harvest He will send forth the reapers and bring an end to the earth and its contents.

Rev 14:19. As a literal fact a winepress is a large vat in which grapes are placed for extraction of the juice. In Bible times mechanical means had not been invented for pressure, and the result was accomplished by man power. A lattice-like platform was laid on top of the grapes and a number of men walked round and round over it until the juice was forced out, being received below through a trough running from the vat to a receiving vessel. The symbolic feature is in the fact that the desired result was accomplished by a treading under foot. The operation is used to symbolize the act of the Lord in trampling under his feet the wicked people of the earth. The flowing of the wine signifies the flowing of the wrath of God against men’s unrighteousness.

Rev 14:20. The symbol continues with the same significance but with some added specifications. Being done without the city denotes that the punishment of the wicked will be outside the holy city in the eternal world. In computing the amount of blood (of the grape) that came out we must not forget that the whole performance is symbolic, and the volume is given in order tofurnish us some idea of the terrible fate of those whose unrighteous lives have brought upon them the wrath of God. To be conservative I suppose unto the horse bridles would be about four feet. The amount was enough to flood the ground for a distance of a thousand and six hundred furlongs or two hundred miles. Nothing is said about any kind of retainer on the sides, hence to be wide enough to flow freely that far and that deep (if only in the center) would require a considerable width. It all should give us a profound impression of the fate of those who die out of Christ.

Commentary on Rev 14:14-20 by Burton Coffman

Rev 14:14

And I saw, and behold, a white cloud; and on the cloud I saw one sitting like unto a son of man, having on his head a golden crown, and in his hand a sharp sickle.

This through Rev 14:20 is a vision of the eternal judgment already announced in Rev 14:7. See the chapter outline, above.

White cloud … one like to a son of man … Despite the opinion of respected scholars such as Morris, who thought this being on the white cloud was an angel,[66] we do not hesitate to understand it as a reference to the Lord Jesus Christ himself. He has the “sickle” (a symbol of judgment) in his hand; and it was to Jesus that the Father gave the prerogative of judgment (Joh 5:27), the reason there assigned for God’s so doing being “because he is the son of man.” The mention of the same words here would appear to make it certain that Jesus is the one meant. “The crown sets him forth as King and Messiah, but the sharp sickle indicates his coming for judgment.”[67] Besides that, “Son of man in the New Testament is never applied to angels; we must conclude that this is a vision of the returning Christ.”[68] “Son of man is applied to Jesus some eighty-one times in the Gospels, and it seems justifiable to assume that he is the one meant here.”[69]

Strauss pointed out that, “Jehovah’s Witnesses completely distort this phrase (Son of man) into the claim that Jesus is nothing but an angel, a claim repudiated by the entire scope of the Biblical doctrine of Christ.”[70]

This great vision of the final judgment first shows the ingathering of the righteous (Rev 14:14-15), and following that, the destruction of the wicked (Rev 14:17-20), following exactly the pattern laid down by Jesus himself in Mat 25:31-40. Caird interpreted both sections of this as the gathering of the righteous, with the result that he had to interpret the great blood river of Rev 14:20, as “the great martyrdom.”[71] This is clearly wrong. Kiddle tried to make both sections apply to the judgment of the wicked; but Caird flatly declared that, “Kiddle’s theory that both represent the judgment of God on the heathen has been shown to be inadequate.”[72] Ladd’s, and many similar views, must be right:

The first (section) pictures the eschatological judgment of God with reference to the gathering of the righteous into salvation. The second pictures the judgment of the wicked into condemnation.[73]

“The judgment of the righteous is in Rev 14:14-15; and the judgment of the wicked is in Rev 14:17-20.”[74]

[66] Leon Morris, op. cit., p. 184.

[67] G. R. Beasley-Murray, op. cit., p. 229.

[68] George Eldon Ladd, op. cit., p. 199.

[69] Ralph Earle, op. cit., p. 583.

[70] James D. Strauss, The Seer, the Saviour and the Saved (Joplin, Missouri: College Press, 1972), p. 189.

[71] G. B. Caird, op. cit., p. 192,195.

[72] Ibid., p. 191.

[73] George Eldon Ladd, op. cit., p. 198.

[74] William Hendriksen, op. cit., p. 188.

Rev 14:15

And another angel came out from the temple, crying with a great voice to him that sat on the cloud, Send forth thy sickle, and reap: for the hour to reap is come; for the harvest of the earth is ripe.

Send forth thy sickle and reap … The astonishing thing about this is that the command to reap appears to come from an angel of far lesser rank than the Christ on the white cloud. Rist, however, gave a very excellent explanation of this:

It seems strange that the angel would give orders to the heavenly Christ to begin his work … of harvest, until we realize that he (the angel) is merely a messenger bringing the command from God himself who is in his temple. This is quite in harmony with Mat 24:36, that no one, not even the angels, nor the Son, knows the day or the hour of the end, save the Father himself.[75]

Send forth thy sickle and reap … This sickle is Christ’s. The judgment is in his hands. The figure of the harvest for the end of the world is a frequent New Testament metaphor, as in Mat 13:30. The fact of the harvest here being particularly of the redeemed is in harmony with the imagery of Mat 13:11-12. Yes, the wicked are mentioned there also, but not under the figure of “the wheat.” The wicked are “the chaff,” or “the tares.”

ENDNOTE:

[75] Martin Rist, op. cit., p. 475.

Rev 14:16

And he that sat upon the cloud cast his sickle upon the earth; and the earth was reaped.

Cast his sickle … the earth was reaped … There was no laborious effort on the part of Christ; he merely threw the whole judgment into gear, and it was executed. The widespread association of the angels with Christ in the final judgment (Mat 13:41; Mat 13:49; 2Th 1:7, etc.) naturally suggests that innumerable angels will be operative under Christ’s authority in the execution of the final judgment. The presence of a number of angels in the judgment scene here is in full harmony with this. They gather the golden grain of the harvest into the garner of eternal security. “All the faithful, without the loss of even one, shall be saved.”[76]

The harvest of the earth is ripe … “Contrary to human appearances, history is moving under the sovereignty of God.”[77] If it is God’s purpose to redeem “a certain number” from the earth, which many have supposed, the “ripeness” here could refer to the full achievement of God’s purpose.

[76] Frank L. Cox, op. cit., p. 92.

[77] George Eldon Ladd, op. cit., p. 200.

Rev 14:17-18

And another angel came out from the temple which is in heaven, he also having a sharp sickle. 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, Send forth thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe.

Here begins the second view of the one judgment presented in this vision, this one having to do with the destruction of the wicked. Some have taken the view that because angels are featured in both sections that this section too refers to the gathering of the righteous; but, as we have already noted, the pattern of this is exactly that of Matthew 25, the righteous first being mentioned, then the wicked. Caird was impressed that both sections “are inaugurated with the same angelic command”;[78] but there is a most important difference. The angel from the sanctuary is now aided by one from the altar, the same altar “in connection with which the prayers of the saints ascend to the throne; and the judgment of God is God’s final answer of those prayers.[79] See comment under Rev 8:3-5.

Gather the clusters of the vine of the earth … The imagery of the description of this phase of the judgment is that of the winepress, probably because of the bloodiness of it. “The ministry of mercy is the Lord’s chosen office; the ministry of wrath his stern necessity.”[80] so Ladd and others have commented upon the repeated appearance in the Old Testament of the grape harvest meaning judgment, as in Isa 63:2-3 and Joe 3:13.[81]

[78] G. B. Caird, op. cit., p. 191.

[79] William Hendriksen, op. cit., p. 188.

[80] Frank L. Cox, op. cit., p. 92.

[81] George Eldon Ladd, op. cit., p. 201.

Rev 14:19

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.

And the angel cast his sickle … It is still Christ’s sickle, but as an agent and helper of the Lord the angel appears here.

The harvest of the earth is ripe … See comment on this above, under Rev 14:15. Wickedness will at last attain its ultimate goal of becoming absolutely intolerable to Almighty God. The heavenly Father has a score to settle with evil; and one day it will be settled, as depicted here. The roaring tornado of sin and wickedness visible everywhere upon earth today is rushing to the judgment. Even many of the theologians have decided that God will never punish anyone. “We are now witnessing a resurgence of universalism in the so-called Christian world”;[82] but Scriptures like these, and many others in the New Testament, should more than suffice to repudiate such error.

ENDNOTE:

[82] James D. Strauss, op. cit., p. 190.

Rev 14:20

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 six hundred furlongs.

“That the symbolism of Rev 14:17-20 describes the final judgment at the last day we consider beyond successful denial.”[83]

Without the city … We must not think of this as any earthly place such as Jerusalem, Rome, or Babylon. “It is the heavenly city of Heb 11:10; Heb 12:2; Rev 21:10, etc.”[84] Plummet also agreed that this means “without the Church of God.”[85] The wicked will be punished far from the presence of the saints, and no unclean thing may enter into the place where the saints are.

Blood … unto the bridles of the horses … a thousand and six hundred furlongs … What does this mean? “This stands for the complete judgment of the whole earth and the destruction of all the wicked.”[86] “The thought is clear. It is a radical judgment that crushes every vestige of evil and hostility to the reign of God.”[87] Evaluations such as these appear to be correct.

Roberson commented that, “This constitutes the most terrible picture of the fate of the ungodly to be found in Scripture.”[88]

Regarding the dimensions of this pool (or river) of blood, just which is uncertain, the 1,600 furlongs equals 200 miles!

We are not told whether the said distance is the circumference, the diameter or the radius of the bloody sea; and the reason for this is that it makes not a particle of difference.[89]

The imagery here is not to be taken literally at all. We are merely expected to recoil in horror at the very thought of such a thing. It would be interesting if some of the fundamentalist modernists would step forward and give us an “honest” explanation of this like they did in the case of the “virgins” earlier in the chapter!

The number 1,600 is of interest, despite the opinions of some that, “There is no obvious prototype of this in the Old Testament.”[90] Beasley-Murray seems to have come up with a plausible reason for the use of this number:

The figure is the square of forty, the traditional number of punishment. Israel was punished by forty years of wanderings in the wilderness (Num 24:23); and certain offenders were given forty lashes (Deu 25:3)[91]

Thus this chapter, along with Revelation 12 and Revelation 13, has now completed another comprehensive view of the entire history of God’s redemptive program, from the first to the final judgment at the Second Advent of Christ.

All of the blood in these last verses must be understood in connection with that angel who came out from the altar, having power over fire. One may say, How strange! No fire appears here; but the fire is here under another figure, that of blood. The great outpouring of blood is another symbol used to describe the final overthrow of the wicked. Of course, the fire and brimstone are also figures; and one may only wonder how terrible must be that reality which requires such symbolism to represent it.

[83] R. C. H. Lenski, op. cit., p. 452.

[84] Ibid.

[85] A. Plummer, op. cit., p. 351.

[86] Leon Morris, op. cit., p. 186.

[87] George Eldon Ladd, op. cit., p. 202.

[88] Charles H. Roberson, op. cit., p. 108.

[89] Albertus Pieters, Studies in the Revelation of St. John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1954), p. 240.

[90] G. B. Caird, op. cit., p. 195.

[91] G. R. Beasley-Murray, op. cit., p. 230.

Commentary on Rev 14:14-20 by Manly Luscombe

14 Then I looked, and behold, a white cloud, and on the cloud sat One like the Son of Man, having on His head a golden crown, and in His hand a sharp sickle. We now move to another graphic scene of the final judgment. John sees a white cloud. On the cloud is Jesus. Some deny this is Jesus because it says, one like Jesus. However, similar language was used in Rev 1:13. The gold crown represents power and authority. The sickle is the symbol of one who is about to execute judgment on the wicked and unfaithful.

15 And another angel came out of the temple, crying with a loud voice to Him who sat on the cloud, Thrust in Your sickle and reap, for the time has come for You to reap, for the harvest of the earth is ripe. Now the fourth angel in this chapter begins to speak. This angel announces that the time of judgment is here. Thrust in the sickle. Harvest time is here. In our vernacular, The fat lady is singing. The time of patience has ended. The time of grace and mercy are over. Now is the time of harvest. There are two parts to the harvest. The gathering of the good fruit and the uprooting and burning of the rest of the field. Study the parable of the Tares in Mat 13:24-30. In Mat 3:12, John the Baptizer makes a similar statement. Save the wheat and burn the chaff.

16 So He who sat on the cloud thrust in His sickle on the earth, and the earth was reaped. Jesus, the righteous judge, thrusts the sickle on the earth. The earth is reaped. The message is clear. The righteous will be separated from the wicked. The wheat will be separated from the tares.

17 Then another angel came out of the temple which is in heaven, he also having a sharp sickle. We are now introduced to the fifth angel in this section of Revelation. This angel has a sharp sickle. The sharpness of the sickle in the hands of Jesus was not described until now. The word also indicates that both Jesus and this angel have sickles sharp enough to separate the wheat from the tares. Their sickles can cut between the wheat and the chaff. This angle came out of the temple. It is clear that this angel is coming from the presence of God. He is not acting on his own. He is functioning under the direction of God.

18 And another angel came out from the altar, who had power over fire, and he cried with a loud cry to him who had the sharp sickle, saying, Thrust in your sharp sickle and gather the clusters of the vine of the earth, for her grapes are fully ripe. In rapid succession, here comes the sixth angel. He comes from the altar. He has power over fire. The angel says, The grapes are fully ripe. Interpretation: We cannot wait any longer. There is a time for patience. There is a time when it is proper for God to delay judgment. Now, that time is past. Any more postponement would be wrong. Our God is a Holy God. It is His holiness that will not allow Him to be seen as sanctioning or condoning evil. God declares that wicked men cannot come near Him because I am holier than you. (Isa 65:5) God also is described with these words, For you are not a God that has pleasure in wickedness: neither will evil dwell with you. (Psa 5:4) Christians are given instructions to avoid fellowship with false teachers or bidding them Godspeed. To approve or consort with a false teacher causes you to be equally guilty before God. (2Jn 1:9-11) If we cannot sanction sin, certainly God cannot. The world is reaching a point of great evil and wickedness. God cannot appear that He is allowing or sympathetic to sin. Something must be done, and quickly.

19 So the angel thrust his sickle into the earth and gathered the vine of the earth, and threw it into the great winepress of the wrath of God. The angel with the sharp sickle begins the actual harvest. The vine of the earth, the fruit of all immorality, the product of all false teaching, the outgrowth of wickedness and corruption are being harvested. All of this evil fruit is being thrown into the winepress. The punishment will be great torment. The reason: They have harmed the people of God. If you harm or kill the sealed of God, you will have to face the judgment of God. The wrath of God is a justified anger. This is not quick, violent temper. The wrath of God is often ignored or overlooked. Many focus on the grace and love of God. They forget that God is a Holy and Just God. While this world stands the primary focus of God is on His Mercy, Patience, Love, Kindness, Forgiveness, and Gentleness. When this world ends, at the Second Coming of Christ, the God who will judge us will be a God of Justice, Holiness, Wrath, and Severity. (Rom 11:22)

20 And the winepress was trampled outside the city, and blood came out of the winepress, up to the horses bridles, for one thousand six hundred furlongs. The torment of the wicked is outside the city. This term will appear again in Rev 22:14-15. The obedient are inside the city of God. Outside the city are dogs. The dogs here are defined as sorcerers, harlots, murderers, idolaters and liars. Jesus was crucified outside the city of Jerusalem. (Heb 13:12) The wicked will suffer the wrath of God. Part of the wrath and retribution from God will be separation from Him. (2Th 1:7-9). The disobedient will suffer. All the wicked will suffer punishment. The blood of those in the winepress of Gods wrath will form a river of blood. It is described as a river as deep as the bridle of a horses bridle. This river runs for 1600 furlongs. NOTE: A furlong is 606 feet and 9 inches (606.75 feet). This was the length of a race in the ancient Olympics (just over 200 yards). So, the river is as deep as a horses bridle and over 180 miles in length. I do not believe that these numbers have any particular significance. I believe John is adding this information to the drama. The description is given for dramatic effect. Just as the streets of Rome were lighted with the burning bodies of Christians, so there is now a river of blood flowing from the wrath of God. The imagery is unmistakable. The wrath of God will be complete. No one will escape punishment.

Sermon on Rev 14:1-20

The Three Angels

Brent Kercheville

Chapter 13 revealed Satan raising two beasts to make war with the Christians. The first beast is the beast of the greatest concern. The first beast, as identified from Daniel 7, is the Roman Empire which ruled from approximately 27 BC to 476 AD. The emperors of the Roman Empire blasphemed the name of God, calling themselves divine, and demanding worship from the inhabitants of the empire. The second beast describes the local and provincial enforcement of the emperor worship and the ensuring persecution for those who did not participate in emperor worship. Those worshiped the first beast were marked so that they can buy and sell. Those who did not participate in emperor worship were unable to buy and sell in the marketplaces.

The Lamb and the 144,000 (Rev 14:1-5)

The contrast is set in chapter 14. John looks and sees the Lamb standing on Mount Zion and the 144,000 are with him. Remember that the 144,000 represents the servants of God who were killed for the name of Christ. We know that they are physically dead because they were pictured in heaven. Revelation 6 told us that the servants of God would be killed. Chapter 7 called them the 144,000 signifying that the complete number of Gods people are sealed and spiritually secure though they are persecuted and killed. The inhabitants of the earth are worshiping the beast. They have the mark of the beast which means they have sided with the Roman Empire and its emperors. These people belong to the beast. However, we see the 144,000. They do not have the mark of the beast. Rather than having the name of the beast or the number of his name on their foreheads or hand (Rev 13:16-17), the 144,000 have the name of the Lamb and the name of God on their foreheads. This shows their loyalty to the Lamb and pictures them as the Lambs possession.

The loyalty and faithfulness of the 144,000 is further pictured in these verses. These pictures cannot be literal. In Revelation 7 we were the told that the 144,000 came from the twelve tribes of Israel. Now we are given more details about the 144,000. They have not defiled themselves with women, for they are virgins (Rev 14:4). They are also blameless (Rev 14:5). Now there are religious groups that want to take the 144,000 as a literal number of those who are in heaven. The problem with this interpretation is that the only ones is heaven are going to be perfect Jewish virgins who are men. Instead, we need to see this imagery as picturing the spiritual condition of the 144,000. As we noted in Revelation 7, 144,000 number symbolizes the complete group of Gods people (please see the notes from the Revelation 7 study).

God often speaks of the purity of his people in terms of sexual immorality. The apostle Paul used such language about the people of God in 2 Corinthians.

For I feel a divine jealousy for you, since I betrothed you to one husband, to present you as a pure virgin to Christ. (2Co 11:2 ESV)

Similarly, the book of Revelation will culminate with the image of the marriage of the people of God to the Lamb.

Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready; it was granted her to clothe herself with fine linen, bright and pure – for the fine linen is the righteous deeds of the saints. (Rev 19:7-8 ESV)

The 144,000 are those who have not been compromised by the world but remain loyal as a virgin bride to the future groom. They are not defiled by the world but remain pure toward Christ. To put this image another way, these are the holy people of God. As Rev 14:3 and Rev 14:4 declares, the 144,000 are the redeemed. The 144,000 is all the redeemed of the earth. These are all of Gods people who have withstood the attack of Satan and the persecution of the Roman Empire. The people of God are pictured on Mount Zion, the place of Christs enthronement and rule. Mount Zion is the place of Gods dwelling and the people are God are protected spiritually as they abide with him.

They are pictured singing a new song (Rev 14:3). We noticed the new song in Rev 5:9. This is a song praising God for his victory over the enemy and thanksgiving for Gods work. The 144,000 are victorious and they are singing a song of victory.

The Three Angels (Rev 14:6-13)

We are presented with three angels who have three announcements to make. They are carrying three important declarations from God.

The First Angel

The first angel is proclaiming the eternal gospel to the whole earth. Everyone has been given the opportunity to hear the gospel and to respond to its message. In the proclamation of the gospel the angel says with a loud voice, Fear God and give him glory, because the hour of his judgment has come. The gospel is good news to those who receive it and obey it. However, the gospel is bad news to those who reject it. Fear God because God is ready to judge. Worship God, not the beast.

The Second Angel

The second angel proclaims, Fallen, fallen is Babylon the great. As we noted in our study of Revelation 13, Babylon is the first of four great beasts depicted in Daniel 7. Babylon was the world power in the days of the prophet Daniel. The name Babylon came to represent the wicked world power of the day. Peter used the name Babylon this way as he closed his first letter.

She who is at Babylon, who is likewise chosen, sends you greetings, and so does Mark, my son. (1Pe 5:13 ESV)

Peter is giving his greetings from Rome since there was not a literal Babylon for Christians to be living in. Rome was the new Babylon because it was the world power of the day. This fits the context of Revelation. Chapter 13 has been all about this terrifying beast that is persecuting Gods people. This predicted the Roman Empires persecution of the Christians. Chapter 14 is not describing the fall of some other nation. It would not fit the context. Babylon is Rome and the Roman Empire is declared to be fallen. However, when the angel makes this proclamation and when the book of Revelation is written, the Roman Empire had not yet fallen. So what is happening in this proclamation?

This is something that is called prophetic certainty. An event is prophesied as having already occurred, not because it had happened yet, but because God had decreed it. Therefore the event must happen. Isaiah did the same things in his prophecy.

And behold, here come riders, horsemen in pairs! And he answered, Fallen, fallen is Babylon; and all the carved images of her gods he has shattered to the ground. (Isa 21:9 ESV)

When Isaiah said these words Babylon had not fallen yet. God had decreed that the world power would fall and so Isaiah could confidently describe its end, even though its fall was still in the future. The second angel is doing the same thing. The fall of the Roman Empire is pictured as a certainty even though it had not occurred yet.

The Third Angel

The third angel makes his proclamation. Anyway who worships the beast will drink the wine of Gods wrath. This is a vivid picture that God used at many times through his prophets (Psa 60:3; Psa 75:8; Isa 51:17; Isa 63:6; Jer 25:15-16; Jer 51:7). As many know, the people typically drank their wine mixed with water. Drinking water was a problem then because the water was not clean and would cause illnesses. So the people would drink wine and the wine would be diluted with water, typically two or three parts water to one part wine. Notice that this angel says that they are going to drink the wine full strength. The wine is pictured as the wrath of God. They will drink of Gods wrath undiluted. Gods judgment is not going to be watered down. They will receive the full brunt of Gods anger for their sins.

The judgment will be so grave that it is paralleled to the judgment against Sodom and Gomorrah. They are tormented with fire and sulfur, the same tools God used to wipe out the wicked cities of the plains for their sins. However, the picture is not a picture of a physical destruction. Notice that the angel pictures eternal punishment for those who worship the beast. Those who are giving their allegiance to the emperors and worshiping them as divine will be tormented forever and ever and have no rest day or night. This is the same kind of language that Jesus used to describe the eternal punishment on those who reject him.

Therefore, another call for endurance is made. Keep the commandments of God and keep your faith in Jesus. They worshipers of the emperors will be judgment. They condemnation is already set. Do not give in to the temptation to worship. Remain faithful to Jesus. Remain faithful even to death. Notice verse 13 reminds the readers again that they are going to die for this strong faith in Jesus. Blessed are the dead who die in the Lord. They are blessed for their faithfulness while the beast makes war on the people of God.

The Sickles (Rev 14:14-20)

In Rev 14:14 we see one like the son of man seated on a white cloud with a golden crown on his head and a sharp sickle in his hand. There is no doubt that this is picturing Christ. Christ was called one like the son of man coming in the clouds in Rev 1:7; Rev 1:13 and in Dan 7:13 and Mat 24:30. Christ is coming to harvest the earth, reaping what had been sown. He swings his sickle across the earth and the earth was reaped. I believe this is picturing the righteous people of God being reaped to the Lord. The parallel would be the parable of the tares where we read about the wheat and the tares growing together. Then the wheat are reaped and taken into the barn while the tares are gathered for the fire.

Once the elect are reaped, then another angel comes with a sharp sickle. He is to gather the grapes and throw them into the winepress of Gods wrath. This is a picture of devastating judgment. This imagery comes from Isa 63:1-6 where Isaiah used the same language.

Who is this who comes from Edom, in crimsoned garments from Bozrah, he who is splendid in his apparel, marching in the greatness of his strength? It is I, speaking in righteousness, mighty to save. 2 Why is your apparel red, and your garments like his who treads in the winepress? 3 I have trodden the winepress alone, and from the peoples no one was with me; I trod them in my anger and trampled them in my wrath; their lifeblood spattered on my garments, and stained all my apparel. 4 For the day of vengeance was in my heart, and my year of redemption had come 5 I looked, but there was no one to help; I was appalled, but there was no one to uphold; so my own arm brought me salvation, and my wrath upheld me. 6 I trampled down the peoples in my anger; I made them drunk in my wrath, and I poured out their lifeblood on the earth. (Isa 63:1-6 ESV)

The enemies are trampled and their blood is poured out for their rebellion. Notice that this is the imagery of Rev 14:20. The wicked are put into the winepress of Gods wrath and the blood flowed as high as a horses bridle for 1600 stadia. The distance is approximately 184 miles and a horses bridle is a few feet high. Can you imagine how much blood would have to be shed and how many people would have to die to create a flow of blood that would pour out for 184 miles a few feet high? This is a graphic symbol to the world. Stop worshiping the beast. Those who worship the beast are going to suffer the wrath of God in eternal punishment. The emperors and the empire that you are worshiping as divine is going to fall and its fall will be so great that the blood will flow for miles. Once again this is not a literal image that blood would really flow that high and that far. Rather, the imagery makes the powerful point that its doom is coming and it is not going to be pretty. The prophecy has been made. The dye is cast and the stage is set. The people of God will be gathered and those that worship the beast will be slain. Repent before it is too late because this doom will come. Chapters 15-19 will reveal the fulfillment of these prophetic declarations of the angels.

Life Lessons

1. Be the 144,000. Be the true people of God by remaining spiritually pure. Follow the Lamb wherever he goes and do not give in to the defilements of the world. Be holy for God so that you can be joined to him.

2. False worship leads to eternal punishment. Do not let the things of this world be what you worship. The smoke of their torment of those who do not worship God goes up forever and ever. There is no rest for them day or night. What imagery describing the horror and suffering of worshiping anything or anyone other than God.

LESSON 19.

THE LAMB AND THE

HEAVENLY PROCLAMATIONS

Read Revelation 14

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

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

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

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

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

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

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

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

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

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

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

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

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

14. Describe the one who sat on a “white cloud.” Ans. Rev 14:14.

15. What did the angel from the temple tellhim to do? Ans. Rev 14:15-16.

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

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

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

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

E.M. Zerr

Questions on Revelation

Revelation Chapter Fourteen

1. What did John see at this time?

2. Where was it standing?

3. Who were standing with him?

4. Tell what was written on them?

5. What did he hear?

6. How did it sound?

7. What did he hear further?

8. Tell what they were doing.

9. Where were they singing?

10. Who alone knew this song?

11. What had been done for this throng?

12. State their moral character.

13. Whom do they follow?

14. What were the firstfruits unto God?

15. What was not in theIr mouth?

16. Tell their standing before the throne.

17. What person did John next see?

IS. Tell what he was doing.

19. And state what he had.

20. To whom was he to deliver it?

21. Whom did he command men to fear?

22. What must they give to Him?

23. Tell what hour had arrived.

24. Whom must men worship?

25. What had he created?

26. Who followed all this?

27. Repeat his announcement.

2S. What had she done?

29. Tell what person followed this.

30. Against what worship did he give warning?

31. State the penalty if unheeded.

32. With what shall he be tormented?

33. In what presence will this be done?

34. What ascends up forever?

35. When do they have rest?

36. Whom had they been worshiping?

37. What quality of the saints is shown here?

3S. From where did .J ohn hear a voice?

39. What work was John told to do?

40. State what dead are to be blessed.

41. From what may they rest?

42. What will follow them?

43. Tell what John saw next.

44. Who was upon this?

45. Tell what John saw next?

46. And what was in his hand?

47. Who came next?

4S. From where did he come?

49. To whom did he cry?

50. What did he direct him to do?

51. Why should he do so now?

52. What was then thrust in?

53. Ten what was done with the vine.

54. Where was it trodden?

55. What came out of the press?

56. How deep was this?

57. To what length did it reach?

Revelation Chapter Fourteen

Ralph Starling

John saw on Mt. Zion a lamb so very plain

With him was 140,000 wearing God’s name,

And there was heard harpers harping with their harps,

singing a new song with all their hearts.

Then another angel with the gospel to preach

For every nation and people to reach.

Saying, “Fear God and give glory to Him,

For the hour of judgment was coming for them.”

Another angel then followed,

Saying “Babylon is fallen, is fallen.”

For she made all nations part of her past.

A part of her fornication and despicable path.

A third angel with a loud voice

Those who worshipped the beast & image theri choice

The same would drink of God’s indignation

In the presence of the lamb who offered salvation.

Then I looked & behold on a white cloud the son of man.

On his head a crown & a sickle in his hand.

Another angel said “Thrust in the sickle the time is right,

For the Harvest of the earth is ready and ripe.”

Two other angels from the temple appeared,

One with fire the other a sickle to harvest.

They gathered the vine for God’s wine to shear press.

And blood came forth for a 200 mile stretch.

Fuente: Old and New Testaments Restoration Commentary

like unto the Son

Cf. Mat 26:64, Contra, 1Th 4:16; 1Th 4:17

Fuente: Scofield Reference Bible Notes

behold: Rev 14:15, Rev 14:16, Rev 1:7, Rev 10:1, Rev 20:11, Psa 97:2, Isa 19:1, Mat 17:5, Luk 21:27

like: Rev 1:13, Eze 1:26, Dan 7:13

a golden: Rev 6:2, Rev 11:17, Rev 19:12, Psa 21:3, Heb 2:9

a sharp: Rev 14:15-17, Joe 3:12, Joe 3:13, Mat 13:30, Mar 4:29

Reciprocal: Job 24:24 – cut off Dan 11:45 – he shall come Mic 4:12 – for he shall Act 10:15 – What Rev 14:17 – came

Fuente: The Treasury of Scripture Knowledge

Comments by Foy E. Wallace

Verse 14.

(4) The harvest of grain and vintage–Rev 14:14-20.

From the beatitude of the blessed dead in verse 13, the apocalypse turns to symbols of reward and retribution respectively for the living in the earth. As before repeated, the earth in Revelation imagery referred to the land of which Jerusalem was the center–Judea and all of Palestine, the scene of these visions of the persecuted church. The harvest of the grain symbolized the rich reward for the faithful still living in the church; the vintage of grapes signified retribution of the wrath of God for the enemies of the church.

1. The Son of man on the white cloud was Jesus Christ. He alone is called by that title in Revelation–and in one other place only, in the vision of the golden candlesticks of Rev 1:13. The white cloud of this chapter was the same symbol as was mentioned by the Lord himself in Mat 24:30 : “And then shall appear the sign of the Son of man in heaven: then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.” It identifies the Revelation symbol with the Lord’s description of the destruction of Jerusalem. The passage in Mat 24:1-51 states that “all the tribes of the earth shall mourn,” which is parallel with Rev 1:7 :: “Behold, he cometh with the clouds; and every eye shall see him: and all the tribes of the earth shall wail (mourn) because of him.” As mentioned in the comments on this verse in chapter 1, the passages had reference to the destruction of Jerusalem and the mourning of all Jewish tribes and families all over the world, because of that calamity which had befallen their city and their state in the destruction and desolation of Jerusalem.

Fuente: Combined Bible Commentary

Rev 14:14. It has been already stated that the chapter now under consideration divides itself into seven parts, the first three introducing to us three angels (Rev 14:1-13), the last three doing the same (Rev 14:17-20). Rev 14:14-16 thus constitute the fourth or leading passage of the seven. It is the centre of the whole chapter, and its very position thus prepares us for the transition that we make in it from angels to the Lord Himself. What is first seen is a white cloud, the cloud upon which Jesus is elsewhere represented as coming in order to wind up the history of the world (Mat 24:30; Mat 26:64). Upon this cloud is seen one sitting like unto a Son of man, a description which can leave no doubt upon the mind that it is the Lord (comp. chap. Rev 1:13). Nor is it in any way inconsistent with this that He who sits upon the cloud receives a commission from an angel (Rev 14:14). That angel delivers a message from God (comp. Dan 7:13-14). The Son of man wears a crown of victory. He went out to conquer (chap. Rev 6:2): He now returns as a conqueror. The sickle is for reaping.

Fuente: A Popular Commentary on the New Testament

In these verses a description is given of Christ as coming to judgment, to inflict punishment upon his stubborn enemies; and here we have the judge described,

1.By his form or shape, he was one like the Son of man.

2. By his place and posture of judgment, sitting on a white cloud, the cloud denoting the sovereignty of the judge, and whiteness prefiguring the uprightness of his proceedings, and both signifying his speed and swiftness in coming to execute judgment; on this white cloud did he sit, denoting thereby both his composedness and freedom from all passion and perturbation as a judge, and also his majesty and authority, sitting as a king upon his throne, as well as like a judge upon his tribunal.

3. He is described by his royal ornament, having on his head a golden crown. Behold here the different estate of our Lord Jesus Christ above, from what it was here below; here crowned with thorns, there crowned with gold, the reward of his sufferings! Blessed be God, that as it was with the Head, so shall it be with all the members!

4. By the instrument which he had in his hand fit for the work which he had in his hand, namely, a sharp sickle for the reaping of the earth. A sickle is a circular instrument, and compasseth the corn round about, which is to be cut down; the judgment of Christ upon the wicked will inclose them all, not a soul of them whall be able to escape it; and a sharp sickle signifies the quality of his judgment, that it will be severe. Behold here the unavoidable destruction of the wicked, and how impossible it is for them to escape the judgments of Christ; all the wicked together are no more in the hand of Christ than as an handful of grass, or ripe corn, to a sharp sickle in a strong hand.

Fuente: Expository Notes with Practical Observations on the New Testament

John now sees Jesus seated on a white cloud with a golden victory crown upon his head. In his hand is a sickle, so we assume he is preparing for a great harvest.

Fuente: Gary Hampton Commentary on Selected Books

Rev 14:14-16. And I looked, and behold a white cloud An emblem of the equity and holiness, as also of the victory of him that sat upon it, over all adverse power; and upon the cloud one like unto the Son of man By the majesty of his form, as represented in Daniel; having on his head a golden crown Signifying his high dignity, his extraordinary authority and power; and a sharp sickle in his hand As if going forth to reap some remarkable harvest. And another angel came out of the temple Which is in heaven, (Rev 14:17,) out of which came the judgments of God in the proper seasons; crying, by the command of God, with a loud voice, Thrust in thy sickle and reap, for the time is come, &c. Namely, the appointed time of judgment, for which the world is ripe; the voices of the three warning angels, spoken of from Rev 14:6-11, not having their due effect, it is here predicted that the judgments of God would overtake the followers and adherents of the beast, which judgments are represented in this paragraph under the figures of harvest and vintage, figures not unusual in the prophets, and copied particularly from the Prophet Joel, who denounced Gods judgments against the enemies of his people in the like terms, Joe 3:13, saying, Put ye in the sickle, for the harvest is ripe; come, get you down, for the press is full, the fats overflow for their wickedness is great.

Having passed, says Mr. Faber, the epoch of the Reformation, we now advance into the times of Gods last judgments upon his enemies, the days of the third wo-trumpet. Two remarkable periods of the most conspicuous of these judgments (the several steps of the whole of which are afterward described under seven vials) are here arranged under the two grand divisions figuratively styled the harvest and the vintage. In the days of Bishop Newton the third wo-trumpet had not begun to sound. Hence his lordship justly observed, What particular events are signified by this harvest and vintage, it appears impossible for any man to determine; time alone can with certainty discover, for these things are yet in futurity. Only it may be observed, that these two signal judgments will as certainly come, as harvest and vintage succeed in their season; and in the course of providence the one will precede the other, as in the course of nature the harvest is before the vintage; and the latter will greatly surpass the former, and be attended with a most terrible destruction of Gods enemies. But although both these signal judgments were future when Bishop Newton wrote, it has been our lot to hear the voice of the third wo, and to behold in the French revolution the dreadful scenes of the harvest. Still, however, a more dreadful prospect extends before us. The days of the vintage are yet future; for the time hath not yet arrived when the great controversy of God with the nations shall be carried on between the two seas, in the neighbourhood of the glorious holy mountain, in the blood-stained vale of Megiddo, in the land whose space extends one thousand six hundred furlongs. Mr. Faber, therefore, considers the harvest and the vintage here as predicting two tremendous manifestations of Gods wrath, two seasons of peculiar misery; and that the apostle gives here only a general intimation of these, reserving a more particular account of them for future consideration under the pouring out of the seven vials, which are all comprehended under the third wo, and which he divides into three classes; the vials of the harvest, the intermediate vials, and the vials of the vintage. Dissertation on the Prophecies, vol. 2. pages 378 and 382, edition 1810. Whether and how far these views of Mr. Faber appear to be just and consistent with the general tenor of this latter part of the prophecy, we shall be better able to judge when we come to consider the contents of the two next chapters.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Rev 14:14-20. The Harvest and the Vintage of the World.The scene culminates in a vision of the Parousia, and an ingathering of the spiritual harvest.

Rev 14:14. The coming of the Son of Man on the clouds, which was first suggested by a misinterpretation of Dan 7:13, is one of the most familiar ideas in Christian eschatology (cf. Mar 14:62, Mat 24:30).like unto a son of man: Dan 7:13*. The phrase originally denoted the advent of a new kingdom with human qualities and characteristics in contrast to earlier empires, which could only be described under the figure of beasts. Later on, however, especially in the Book of Enoch, the term Son of Man was used to denote the Messiah, and this later usage of the phrase led to a misinterpretation of the passage in Daniel.

Rev 14:15. send forth thy sickle: for the metaphor, cf. the parable of the harvest in Mar 4:29. Many scholars think that the harvest represents the ingathering of the saints, the vintage the ingathering of the wicked for their doom.

Rev 14:19. winepress: the metaphor comes from Isa 63:1-6.

Rev 14:20. without the city: winepresses were generally erected outside the walls of a city, but the phrase no doubt suggests the further meaning that capital punishment was inflicted on criminals without the city (cf. Heb 13:12).

Fuente: Peake’s Commentary on the Bible

14:14 {9} And I looked, and behold a {10} white cloud, and upon the cloud [one] sat like unto the Son of man, {11} having on his head a golden crown, and in his hand a {12} sharp sickle.

(9) The second part of this chapter as I said see Geneva “Rev 14:1”, of the actions of Christ in overthrowing Antichrist and his church by the Spirit of his divine mouth. Seeing that having been called back by word both publicly and privately to his duty and admonished of his certain ruin, he does not cease to maintain and protect his own adherents, that they may serve him: and to afflict the godly with most barbarous persecutions. Of those things which Christ does, there are two forms: one common or general in the rest of this chapter another specific against that savage and rebellious beast and his worshippers in chapter fifteen and sixteen. The common form is the calamity of wars, spread abroad through the whole earth, and filling all things with blood and without respect of any person. This is figured or shadowed in two types, of the harvest and vintage. Have you seen how since the time that the light of the gospel began to shine out, and since prophecy or preaching by the grace of God was raised up again, horrible wars have been kindled in the world? how much human flesh has been thrown to the earth by this divine reaping? how much blood (alas for woe) has overflown for these 100 years almost? all history cries out, and our age (if ever before) is now in horror by reason of the rage of the sickle which Antichrist calls for. In this place is the first type, that is of the harvest.

(10) Declaring his fierceness by his colour, like that which is in the white or milk circle of heaven

(11) As one that shall reign from God, and occupy the place of Christ in this miserable execution.

(12) That is, a most fit and convenient instrument of execution, destroying all by showing and thrusting through: for who may stand against God?

Fuente: Geneva Bible Notes

The reaping and treading of God’s harvest 14:14-20

This is the final scene that furnishes background information before the revelation of the seven bowl judgments. Again what John saw was mainly on the earth.

"The total scene in Rev 14:14-20 closes the section on coming judgment (Rev 14:6-20) with a proleptic summary in anticipation of the more detailed account of the same in chapters 15-20 . . ." [Note: Thomas, Revelation 8-22, p. 218.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

"And I looked" (Gr. kai idou) again marks a new scene and an advance to another important subject. The whole description is very similar to Daniel’s prophecy of Messiah’s second coming (Dan 7:13-14). The cloud probably represents the glory of God, the Shekinah. The person John saw was evidently Jesus Christ, though some commentators think he was an angel in view of Rev 14:15. This seems clear since John saw Him wearing a victor’s crown (Gr. stephanon) and holding a sharp sickle (Gr. drepanon oxy) with which He does the work of judging (cf. Mar 4:29). Since the sickle is sharp the reaper can do His work swiftly and completely. [Note: Lenski, p. 445.] "Son of Man" is a messianic title of Jesus Christ in Scripture (cf. Rev 1:13; Dan 7:13-14; Mat 8:20; Mat 24:30; Mat 26:64; Joh 5:27). That He receives and follows the instructions of an angel (Rev 14:15) does not imply His inferiority to an angel. It only indicates that an angel will signal God’s proper time for judging, and then the Son will proceed to judge.