College Press Bible Study Textbook Series
Revelation 14:14-20
Strauss-' Comments
SECTION 45
Text Revelation 14:14-20
14 And I saw, and behold, a white cloud; and on the cloud I saw one sitting like unto a son of man, 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 Revelation 14:14-20
1.
What is the imagery of Revelation 14:14?
2.
Will any escape the heavenly harvest according to Revelation 14:15?
3.
Who is the one that sat on the cloud - Revelation 14:16?
4.
What national song finds some of its imagery in Revelation 14:17-20?
5.
How far is a thousand six hundred furlongs - Revelation 14:20?
Vision of the Harvest and Vintage of the Earth
Chapter Revelation 14:14-20
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 Jehovah's 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.
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 (krazôn - 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 (exeranthç - 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).
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 (etheristhç - 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 John 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?
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.
The clusters of over ripe grapes were gathered and cast (ebalen - 2nd aor. ind. - active voice - same form and meaning as in Revelation 14:16) into the winepress of God's 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 God's 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.)
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 (stadiôn) 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 Joel 3:13 and Isaiah 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 Revelation 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 Revelation 14:14-20.
This chapter was inserted between two great series of God's 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
1.
Compare the teaching of chp. 13 with chp. 14 - regarding the persons involved, the marks, the significance of the marks.
2.
Compare and discuss chps. 7 and 14 with respect to the 144,000 saints.
3.
Discuss some spiritual requirements of worshipful singing in view of Revelation 14:3.
4.
Discuss the Roman Catholic claim that a celibate life is a higher form of spiritual life than a married one in light of Revelation 14:4.
5.
What three things were required of mankind according to Revelation 14:7?
6.
What was the message of the third angel - Revelation 14:9?
7.
What implications are there in John's use of the imagery of undiluted wine for God's wrath in Revelation 14:10?
8.
Are the tormented ones conscious of their punishment according to Revelation 14:11?
9.
What assurance does God give the persecuted Christians in Revelation 14:13?
10.
Discuss God's judgment according to Revelation 14:15
11.
Compare the harvest imagery of Revelation 14:16 with Jesus-' use of the imagery in John 4:35.
12.
What does Revelation 14:19 have to tell us regarding universalism (i.e., that everyone will ultimately be saved?)
13.
Read Joel 3:13 and Isaiah 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., Jehovah's 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 God's 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 Christ's atonement, regardless of their personal attitude toward Him. Annihilationism (maintained today by the contemporary arians, The Jehovah's 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)
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 God's judgment.
(2)
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)
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)
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 Matthew 13:47-50).
Why would Jesus use this horrible imagery, if there is no hell?
(5)
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 (aiônion) 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 Barr's Biblical Words for Time, Alec. R. Allenson, Inc., Naperville, Illinois, 1962. He is of Princeton Theological Seminary).
(6)
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)
And it came to pass, that the beggar died, and that he was carried away by the angels into Abraham's 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)
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 John's 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. McDowell's 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:
1.
Redeemed of Earth are in close communion with God and the Savior, chp. Revelation 14:1-5
2.
The Gospel is Universal, chp. Revelation 14:6-7
3.
Evil cannot prevail, Revelation 15:8
4.
The Wicked will be punished, Revelation 14:9-12
5.
The Reward of the redeemed is sure, Revelation 14:13
6.
Christ is the sole Lord of the harvest, Revelation 14:14-16
7.
The Wrath of God will come upon all who refuse Christ's saving work, Revelation 14:17-20