Chapter 14

The standing of the Lamb on Mount Zion, symbolizes an epoch when Christ shall assume a corresponding relation to his people. He there appears in person; and “when Christ who is your life, shall appear, then shall ye also appear with him in glory,” Col. 3:4. It will not be till he shall have judged “the quick and the dead at his appearing,” (2 Tim. 4:1), that “the redeemed from among men” will “follow the Lamb whithersoever he goeth.”

The 144,000, who are with Christ, correspond with the number which are sealed, “of all the tribes of the children of Israel,” (7:4); and they are doubtless the same persons, who, under the sixth seal, are designated, among all denominations of Christians, by the mark of the living God. They are there shown to be the godly, who shall be alive on the earth at Christ’s coming and shall then be changed, and, with the risen dead, caught up to meet him in the air.

The sealing process there symbolized, is here shown to be the inscribing of the Father’s name on their foreheads. The subjects of the beast and its image, receive its mark; but the children of God and the Lamb, are designated instead, by the name of the Father.

The voice from heaven as the voice of many waters, with the voice of harpers, is the singing of the new song which none but the 144,000 could learn. Those who are translated at Christ’s coming, will be favored above all, save two, who will have lived on the earth, insomuch as they will have been redeemed from the earth without being subjected to death.

These sing in the presence of the four living creatures and the elders, who symbolize those who also are redeemed from among men and will reign on the earth, 5:8-10. Consequently those must symbolize the resurrected dead, with whom the 144,000 will be ushered into the Lord’s presence, 1 Thess. 4:16, 17. The two bodies of the redeemed, are therefore both represented with the Lord on Mount Zion.

Their not being defiled with women, probably implies that they were not guilty of idolatry, which is represented by that figure, Ezek. 16:15. They had not submitted to the wiles of the woman seated on the scarlet-colored beast, (17:3); had not worshipped the beast or its image (14:9), and had been true to their Divine Sovereign.

They follow the Lamb whithersoever he goeth. All the redeemed will doubtless thus follow the Lamb, for of all the “great multitude which no man could number, of all nations and kindreds, and people, and tongues,” who stood before the throne and before the Lamb, clothed “with white robes, and palms in their hands,” (7:9)—it was said: “The Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of water,” 7:17.

Those who are redeemed from among men, are called the “first fruits unto God and to the Lamb.” They are not necessarily first fruits of the redeemed, to distinguish them from others of the redeemed, but are first fruits of the race: “Of his own will begat he us with the word of truth, that we should be a kind of _first fruits_ of his creatures,” James 1:18. By his resurrection from the dead, Christ became “the first fruits of them that slept,” 1 Cor. 15:20. And at his coming there is to be a “first resurrection” (20:6), when the bodies of the saints will “be fashioned like unto his glorious body” (Phil. 3:21), and thus become the first fruits with their risen Head. Those who come up at the second resurrection will not attain to that beatific state.

They are faultless, and without guile. They are not perfect by reason of any inherent goodness in themselves; for “all we like sheep have gone astray ... and the Lord laid on him the iniquity of us all,” Isa. 53:6. The redeemed church will be faultless, because its members will be sanctified and cleansed by the blood of Christ. Such will constitute “a glorious church, not having spot, or wrinkle, or any such thing ... holy and without blemish,” Eph. 5:27. While “the nations of them which are saved shall walk in the light” of the New Jerusalem, and shall “bring their glory and honor into it,” there “shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life,” 21:24-27.

“There awaiteth at the end Such a home, and such a Friend, Such a crown, and such a throne, Such a harp of heavenly tone, Such companions, such employ, Such a world of hallowed joy!”—_Bunyan._

The Angel of the Everlasting Gospel.

“And I saw another angel flying in the midst of heaven, having the everlasting good news to preach to those dwelling on the earth, and to every nation, and tribe, and tongue, and people, saying with a loud voice, Fear God and give glory to him; for the hour of his judgment is come: and worship him who made the heaven, and the earth, and the sea, and fountains of water!”—Rev. 14:6, 7.

The era symbolized by the flight of this angel, has been applied, by different writers to the epoch of the Reformation, to that of modern missions, &c. The view here taken, is that it synchronizes with the preaching of the gospel to the Gentiles.

The angel flying through the midst of heaven, doubtless symbolizes a body of men conspicuous for their position, energetic in their movements, extensive in their operations, and urgent in their proclamation,—whose teachings correspond with this announcement of the angel.

The message they bear is that of the everlasting gospel ευαγγελιον, (_evangelion_)—which is, literally, the good news, the glad tidings; that which brings “life and immortality to light,” 2 Tim. 1:10. It is a message which foreshadows the resurrection and coming judgment at Christ’s appearing; and is therefore called “the gospel of the kingdom,” (Matt. 4:23);—the good news of the glorious kingdom of the Son of God.

It is the preaching of the _everlasting_ gospel which is thus symbolized. It is no _new_ gospel; for, “the Scripture foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham,—saying: In thee shall all nations be blessed,” Gal. 3:8. And not Abraham alone, but all the fathers “did eat the same spiritual meat, and did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that rock was Christ,” 1 Cor. 10:3, 4. Of this gospel the Jewish nation and a few proselytes, were for ages the sole recipients. “Unto them were committed the oracles of God.” Rom. 3:2. To them pertained “the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises,” Rom. 9:4. But the time had been foretold when the Gentiles should come to their light, and kings to the brightness of their rising, Isa. 60:3.

With the coming of Christ, and his rejection of that nation, the gospel, was no longer to be confined within its former narrow limits. The Savior said to his disciples: “Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you: and lo, I am with you alway, even unto the end of the world,” Matt. 28:19, 20. “Go ye into all the world and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned,” Mark 16:15, 16. “Then opened he their understanding that they might understand the Scriptures, and he said unto them, Thus it is written, and thus it behoved Christ to suffer, to rise from the dead the third day: and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem,” Luke 24:45-47.

The fulfilment of those predictions and commands could not be more beautifully and appropriately symbolized, than by an angel flying “in the midst of heaven having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people.” It could be no other gospel: for Paul testified: “Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed,” Gal. 1:8, 9.

In accordance with the divine command, to preach the gospel to all the nations, beginning at Jerusalem, the apostles began their mission; and when the Jews rejected their message, they turned to the Gentiles, and went everywhere preaching the word “according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith,” Rom. 16:25, 26.

The first converts to the faith, comprised “Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians,” Acts 2:9-12. When the Jews contradicted and blasphemed, “Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles,” Acts 13:46. Afterwards Paul, in writing to the Colossians, refers to the gospel as that “which was preached to every creature which is under heaven,” Col. 1:23.

This gospel was to be preached to those who dwell on the earth, and also to all nations. The symbolic earth of the Apocalypse, being generally admitted to be the Roman empire under a quiet government, its fulfilment would require an early introduction of the gospel there. Accordingly we find, within thirty years after the crucifixion of Christ, a flourishing church existing in the metropolis of the Roman empire, to which Paul addressed one of his most able letters. In it, he thanks God that their “faith is spoken of throughout all the world,” Rom. 1:8. The apostle had then “fully preached the gospel of Christ” from Jerusalem “round about [the coast of the Mediterranean] unto Illyricum,” (Rom. 16:19);—a country on the Adriatic, or Gulf of Venice. He afterwards visited Rome, and is supposed to have preached the gospel as far west as Spain. The apostles spread Christianity throughout the Roman empire. Palestine, Syria, Natolia, Greece, the islands of the Mediterranean, Italy, and the northern coast of Africa, contained societies of Christians in the first century. In the second century societies existed, and Christ was worshipped, among the Germans, Spaniards, French, Celts, and Britons, and many other nations in Europe, and almost throughout the whole east. In the fourth century Christianity had become the prevailing religion of the empire.

In later times the gospel which began to be preached at Jerusalem, has been extended to more distant countries, and is still finding its way to every tribe and people that have not before heard its joyful sound. Thus has the light of the gospel nearly encircled the globe, having been, in one age or another, proclaimed in every known country—fulfilling the words of the Saviour: “And this gospel of the kingdom shall be preached in all the world, for a witness unto all nations; and then shall the end come,” Matt. 24:14. “And the gospel must first be published among all nations,” Mark 13:10. It would not follow from these predictions that it must be preached at the _same time_ to all nations, any more than the light of day shines on all parts of the earth at once: but all must have been illumined by it before the end.

In accordance with this view, those who are finally redeemed to God “out of every kindred, and tongue, and people, and nation” (5:9), are those who will “have washed their robes and made them white in the blood of the Lamb” (7:14), in consequence of this universal extension of the gospel.

The command to fear and give glory to God, and to worship the Creator of all things implies that it was to be proclaimed to worshippers of false gods, and was not a mere proclamation addressed to _actual Christians_. The Gentiles to whom the apostles preached _were_ actual worshippers of such, and needed to be taught the worship of the _true_ God. While Paul was at Athens, his spirit was stirred within him when he saw the city wholly given to idolatry. “Then Paul stood in the midst of Mars hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. For as I passed by, and beheld your devotions, I found an altar with this inscription: TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. God that made the world and all things therein, seeing that he is the Lord of heaven and earth, dwelleth not in temples made with hands,” Acts 17:22-24. “Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led,” 1 Cor. 12:2. “For they themselves show us of what manner of entering in we had unto you, and how ye turned to God from idols, to serve the living and true God: and to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come,” 1 Thess. 1:9, 10.

The great motive, to be held forth to induce men to turn from the worship of idols to that of God, was the certainty of the approaching judgment. In accordance with this, the apostles make constant references to it. The Corinthians are exhorted to “come behind in no gift; waiting for the coming of our Lord Jesus Christ: who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ,” 1 Cor. 1:7, 8. As Paul “reasoned of righteousness, temperance, and judgment to come, Felix trembled,” Acts 24:25. He said to the impenitent Romans, that they were “treasuring up to themselves wrath against the day of wrath, and revelation of the righteous judgment of God,” Rom. 2:5. The first things which were presented in all their teachings were “the foundation of repentance from dead works, and of faith toward God, of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment,” Heb. 6:1, 2. Thus “Enoch also, the seventh from Adam, prophesied of these, saying, Behold the Lord cometh with ten thousand of his saints,” Jude 14, 15.

As Christ was to judge the world “at his appearing and kingdom” (2 Tim. 4:1), a reference to his coming always involved a consideration of the hour of his judgment; and his appearing was a great incentive to holiness. “For our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ,” Phil. 3:20. And “when Christ, who is our life, shall appear, then shall ye also appear with him in glory,” Col. 3:4. “For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming?” 1 Thess. 2:19. “To the end he may establish your hearts unblamable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints,” _Ib._ 3:13. “For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord,” _Ib._ 4:14-17. “And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ,” 2 Thess. 1:7, 8.

Not only the apostles, but their successors, in succeeding ages, have constantly made reference to the judgment, as the motive to holiness. Beginning in the days of the apostles, the same gospel has been continued by a succession of men to the present time; and those who are now preaching, or who support those who so preach the everlasting gospel, in connection with the warning of approaching judgment, must be regarded as belonging to the same body of men symbolized by the angel flying in the midst of heaven.

Commencing in the apostolic age, sections of the globe were evangelized—in Asia and Africa, that have never received the gospel since, either under the reformers or by modern missionaries. But beginning with the dispensation of the gospel to the Gentiles, its fulfilment is found in China, in Tartary, in Japan, in Egypt, and Ethiopia, and in lands so remote that no one can say it has not been almost universally promulgated.

The Angel announcing the Fall of Babylon.

“And another angel, a second, followed, saying, She is fallen! Babylon the great is fallen! She made all nations drink of the wine of the wrath of her fornication!”—Rev. 14:8.

This angel, like the former, must symbolize a body of religious teachers. The former resulted in the spread of Christianity. This announces the fall of a corrupt hierarchy.

Babylon being regarded as a symbol of the Roman church, her fall must be understood to be her loss of power, as mistress of the kings of the earth; and synchronizes with her displacement from her position on the beast, as symbolized in the 17th chapter. The epoch of her fall, and consequently of the flight of this angel, is that of the Reformation, when the corruptions of the Papal See were first exposed, and it was denounced as the Apocalyptic harlot. The argument for this application is given in the exposition of Rev. 18:1, which is a repetition of the symbol here given, p. 300.

The Wrath-denouncing Angel.

“And another angel, a third, followed them, saying with a loud voice, If any one worship the wild beast and his image, and receive his mark on his forehead, or on his hand, even he will drink of the wine of the wrath of God, which is poured out unmingled into the cup of his wrath; and he will be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb: and the smoke of their torment ascendeth for ever and ever: and they have no rest day or night, who worship the wild beast and his image, and whoever receiveth the mark of his name!”—Rev. 14:9-11.

The cry of this angel synchronizes with the “voice from heaven” (18:4), and follows the discovery of the corruptions of Romanism.—See the exposition of that Scripture, p. 307.

The worship of the beast consisted in a regard for it, equivalent to saying, “Who is like unto the beast? and, Who is able to make war with him?” 13:4. To worship, is to manifest homage and respect. To worship any inferior object, is to bestow on it the confidence and affection which is due only to God. It is to trust in it, as invincible, able to protect, and infallible in judgment. Thus to regard any civil or ecclesiastical organization, is to substitute it for Him, by whom the powers that be are ordained (Rom. 13:1), who giveth the kingdom to whomsoever he will (Dan. 4:17), and by whom alone, kings reign, and princes decree justice, Prov. 8:15.

Whenever any civil or ecclesiastical enactment conflicts with the requisitions of Jehovah, that power is worshipped, which is obeyed in preference to the other: “Know ye not that to whom ye yield yourselves servants to obey, his servants ye are whom ye obey?” Rom. 6:16. The worship of God is incompatible with obedience to any power which compels a violation of His laws. Due obedience to government is commanded, when no question of conscience is involved. When it is, no forcible resistance to the execution of the law is permitted; but while God is obeyed, the penalty of the law is to be meekly endured.

The early Christians chose death, rather than to deny their Saviour at the command of Jewish Sanhedrim or Roman emperor. When Peter and John were commanded “not to speak at all, nor teach in the name of Jesus,” their answer was, “Whether it be right in the sight of God to hearken unto you more than unto God, judge ye; for we cannot but speak the things which we have seen and heard,” Acts 4:19, 20. In like manner, the Christians living at the epoch of this angel, were to be similarly tried, which is implied in the command, not to worship.

So soon as the reformers were placed in direct conflict with the Church of Rome, her anathemas were hurled against all who assented not to her mummeries. And the power of the civil arm was also brought into exercise to compel obedience to her commands. Those who maintained their integrity, did so in opposition to the requirements of the church and state; while those who submitted to the state as invincible, or to the church as infallible, extended to the beast or its image that homage and regard which was due to God. They thus acknowledged themselves the servants of him whom they obeyed, and subjected themselves to the wrath of God.

The smoke of their torment ascendeth up for ever and ever, and they have no rest, day nor night, who worship the beast and his image. While the righteous enter into rest, the wicked are like the troubled sea which cannot rest, whose waters cast up mire and dirt, Isa. 57:20.

The Harvest of the Earth.

“Here is the patience of the saints: here are those who keep the commandments of God, and the faith of Jesus. And I heard a voice from heaven, saying, Write, Happy the dead who die in the Lord, from henceforth! Yea, saith the Spirit, that they may rest from their toils; and their works go with them. And I looked, and behold, a white cloud, and one was seated on the cloud like the Son of man, having on 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 seated on the cloud, Thrust forth thy sickle and reap: for the hour is come for thee to reap; for the harvest of the earth is ripe. And he, who sat on the cloud, cast his sickle on the earth; and the earth was reaped.”—Rev. 14:12-16.

The announcement that here are they who keep the commandments of God, implies that, at the epoch symbolized, they are to be the subjects of special notice. By the voice from heaven, they are shown to include all of the dead who have died in the Lord; and their being blessed from thenceforth, indicates that they will at that epoch enter upon their eternal reward.

The “rest” of the righteous, is at the advent of Christ:—“To you who are troubled, rest with us when the Lord Jesus shall be revealed from heaven,” 2 Thess. 1:6. “There remaineth a rest for the people of God,” Heb. 4:9.

On hearing the voice from heaven, the revelator looked, and beheld on a cloud “one like the Son of man.” In Ezek. 1:26, “the likeness as the appearance of a man,” upon “the likeness of the throne,” is explained to be “the appearance of the likeness of the glory of the Lord.” In Dan. 7:13, “one like the Son of man,” who comes to the Ancient of days, is evidently a symbol of Christ. In Rev. 1:13, “one like unto the Son of man,” is the one who was alive, was dead, and is alive forevermore. The same symbol repeated, must here also be a representative of Christ.