CHAPTER XIV.

AND I looked, and, lo, a [425]Lamb stood on the mount Zion, and with him [426]an hundred forty _and_ four thousand, [427]having his Father’s name written in their foreheads.

1. _And I looked._ My attention was drawn to a new vision. The eye was turned away from the beast and his image to the heavenly world――the Mount Zion above. ¶ _And, lo, a Lamb._ See Notes on ch. v. 6. ¶ _Stood on the mount Zion._ That is, in heaven. See Notes on He. xii. 22. Zion, literally the southern hill in the city of Jerusalem, was a name also given to the whole city; and, as that was the seat of the divine worship on earth, it became an emblem of heaven――the dwelling-place of God. The scene of the vision here is laid in heaven, for it is a vision of the ultimate triumph of the redeemed, designed to sustain the church in view of the trials that had already come upon it, and of those which were yet to come. ¶ _And with him an hundred forty |and| four thousand._ These are evidently the same persons that were seen in the vision recorded in ch. vii. 3‒8, and the representation is made for the same purpose――to sustain the church in trial, with the certainty of its future glory. See Notes on ch. vii. 4. ¶ _Having his Father’s name written in their foreheads._ Showing that they were his. See Notes on ch. vii. 3; xiii. 16. In ch. vii. 3, it is merely said that they were “sealed in their foreheads;” the passage here shows _how_ they were sealed. They had the name of God so stamped or marked on their foreheads as to show that they belonged to him. Comp. Notes on ch. vii. 3‒8.

2 And I heard a voice from heaven, as [428]the voice of many waters, and as the voice of a great thunder: and I heard the voice of [429]harpers harping with their harps:

2. _And I heard a voice from heaven._ Showing that the scene is laid in heaven, but that John in the vision was on the earth. ¶ _As the voice of many waters._ As the _sound_ of the ocean, or of a mighty cataract. That is, it was so loud that it could be heard from heaven to earth. No comparison could express this more sublimely than to say that it was like the roar of the ocean. ¶ _As the voice of a great thunder._ As the loud sound of thunder. ¶ _And I heard the voice of harpers._ In heaven: the song of redemption accompanied with strains of sweet instrumental music. For a description of the _harp_, see Notes on Is. v. 12. ¶ _Harping with their harps._ Playing on their harps. This image gives new beauty to the description. Though the sound was loud and swelling, so loud that it could be heard on the earth, yet it was not mere shouting, or merely a tumultuous cry. “It was like the sweetness of symphonious harps.” The music of heaven, though elevated and joyous, is sweet and harmonious; and perhaps one of the best representations of heaven on earth, is the effect produced on the soul by strains of sweet and solemn music.

3 And they sung as it were [430]a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but [431]the hundred _and_ forty _and_ four thousand, which were redeemed from the earth.

3. _And they sung as it were a new song._ See Notes on ch. v. 9. It was proper to call this “_new_,” because it was on a new occasion, or pertained to a new object. The song here was in celebration of the complete redemption of the church, and was the song to be sung in view of its final triumph over all its foes. Comp. Notes on ch. vii. 9, 10. ¶ _Before the throne._ The throne of God in heaven. See Notes {340} on ch. iv. 2. ¶ _And before the four beasts._ See Notes on ch. iv. 6‒8. ¶ _And the elders._ See Notes on ch. iv. 4. ¶ _And no man could learn that song_, &c. None could understand it but the redeemed. That is, none who had not been redeemed could enter fully into the feelings and sympathies of those who were. A great truth is taught here. To appreciate fully the songs of Zion; to understand the language of praise; to enter into the spirit of the truths which pertain to redemption; one must himself have been redeemed by the blood of Christ. He must have known what it is to be a sinner under the condemnation of a holy law; he must have known what it is to be in danger of eternal death; he must have experienced the joys of pardon, or he can never understand, in its true import, the language used by the redeemed. And this is only saying what we are familiar with in other things. He who is saved from peril; he who is rescued from long captivity; he who is pardoned at the foot of the scaffold; he who is recovered from dangerous illness; he who presses to his bosom a beloved child just rescued from a watery grave, will have an appreciation of the language of joy and triumph which he can never understand who has not been placed in such circumstances: but of all the joy ever experienced in the universe, so far as we can see, that must be the most sublime and transporting, which will be experienced when the redeemed shall stand on Mount Zion above, and shall realize that they are _saved_.

4 These are they which were not defiled with women; for they are [432]virgins. These are they [433]which follow the Lamb whithersoever he goeth. These were [434]redeemed from among men, _being_ [435]the first-fruits unto God and to the Lamb.

4. _These are they._ In this verse, and in the following verse, the writer states the leading characteristics of those who are saved. The _general_ idea is, that they are chaste; that they are the followers of the Lamb; that they are redeemed from among men; and that they are without guile. ¶ _Which were not defiled with women._ Who were chaste. The word _defiled_ here determines the meaning of the passage, as denoting that they were not guilty of illicit intercourse with women. It is unnecessary to show that this is a virtue everywhere required in the Bible, and everywhere stated as among the characteristics of the redeemed. On no point are there more frequent exhortations in the Scriptures than on this; on no point is there more solicitude manifested that the professed friends of the Saviour should be without blame. Comp. Notes on Ac. xv. 20; Ro. i. 24‒32; 1 Co. vi. 18; He. xiii. 4. See also 1 Co. v. 1; vi. 13; Ga. v. 19; Ep. v. 3; Col. iii. 5; 1 Th. iv. 3. This passage cannot be adduced in favour of celibacy, whether among the clergy or laity, or in favour of monastic principles in any form; for the thing that is specified is, that they were not “_defiled_ with women,” and a lawful connection of the sexes, such as marriage, is _not_ defilement. See Notes on He. xiii. 4. The word here rendered _defiled_――ἐμολύνθησαν, from μολύνω――is a word that cannot be applied to the marriage relation. It means properly _to soil_, _to stain_, _to defile_. 1 Co. viii. 7: “Their conscience being weak, is _defiled_.” Re. iii. 4: “Which have not _defiled_ their garments.” The word does not elsewhere occur in the New Testament, except in the passage before us, and it will be seen at once that it cannot be applied to that which is lawful and proper, and consequently that it cannot be construed as an expression against marriage and in favour of celibacy. It is a word that is properly expressive of illicit intercourse――of impurity and unchastity of life――and the statement is, that they who are saved are not impure and unchaste. ¶ _For they are virgins_――παρθένοι. This is the masculine form, but this form is found in the later Greek and in the Christian fathers. See Suidas and Suicer, _Thes._ The meaning of the word, when found in the feminine form, is well understood. It denotes a virgin, a maiden, and thence it is used to denote that which is chaste and pure: virgin modesty; virgin gold; virgin soil; virgin blush; virgin shame. The word in the masculine form must have a similar meaning as applied to men, and may denote {341} (a) those who are unmarried; (b) those who are chaste and pure in general. The word is applied by Suidas to Abel and Melchizedek. “The sense,” says De Wette, _in loco_, “cannot be that all these 144,000 had lived an unmarried life; for how could the apostle Peter, and others who were married, have been excluded? But the reference must be to those who held themselves from all impurity――_unkeuschheit und hurerei_――which, in the view of the apostles, was closely connected with idolatry.” Comp. Bleek, _Beitr._ i. 185. Professor Stuart supposes that the main reference here is to those who had kept themselves from idolatry, and who were thus pure. It seems to me, however, that the most obvious meaning is the correct one, that it refers to the redeemed as chaste, and thus brings into view one of the prominent things in which Christians are distinguished from the devotees of nearly every other form of religion, and, indeed, exclusively from the world at large. This passage, also, cannot be adduced in favour of the monastic system, because, (a) whatever may be said anywhere of the purity of virgins, there is no _such_ commendation of it as to imply that the married life is impure; (b) it cannot be supposed that God meant in any way to reflect on the married life as in itself impure or dishonourable; (c) the language does not demand such an interpretation; and (d) the _facts_ in regard to the monastic life have shown that it has had very little pretensions to a claim of virgin purity. ¶ _These are they which follow the Lamb._ This is another characteristic of those who are redeemed――that they are followers of the Lamb of God. That is, they are his disciples; they imitate his example; they obey his instructions; they yield to his laws; they receive him as their counsellor and their guide. See Notes on Jn. x. 3, 27. ¶ _Whithersoever he goeth._ As sheep follow the shepherd. Comp. Ps. xxiii. 1, 2. It is one characteristic of true Christians that they follow the Saviour _wherever_ he leads them. Be it into trouble, into danger, into difficult duty; be it in Christian or heathen lands; be it in pleasant paths, or in roads rough and difficult, they commit themselves wholly to his guidance, and submit themselves wholly to his will. ¶ _These were redeemed from among men._ This is another characteristic of those who are seen on Mount Zion. They are there _because_ they are redeemed, and they have the character of the redeemed. They are not there in virtue of rank or blood (Jn. i. 13); not on the ground of their own works (Tit. iii. 5); but because they are redeemed unto God by the blood of his Son. See Notes on ch. v. 9, 10. None will be there of whom it cannot be said that they are “redeemed;” none will be absent who have been truly redeemed from sin. ¶ _|Being| the first-fruits unto God._ On the meaning of the word _first-fruits_, see Notes on 1 Co. xv. 20. The meaning here would seem to be, that the hundred and forty-four thousand were not to be regarded as the _whole_ of the number that was saved, but that they were _representatives_ of the redeemed. They had the same characteristics which all the redeemed must have; they were a pledge that all the redeemed would be there. Professor Stuart supposes that the sense is, that they were, as it were, “an offering peculiarly acceptable to God.” The former explanation, however, meets all the circumstances of the case, and is more in accordance with the usual meaning of the word. ¶ _And to the Lamb._ They stood there as redeemed by him, thus honouring him as their Redeemer, and showing forth his glory.

5 And in their mouth [436]was found no guile: for they are [437]without fault before the throne of God.

5. _And in their mouth was found no guile._ No deceit, fraud, hypocrisy. They were sincerely and truly what they professed to be――the children of God. This is the last characteristic which is given of them as redeemed, and it is not necessary to say that this is always represented as one of the characteristics of the true children of God. See Notes on Jn. i. 47. ¶ _For they are without fault before the throne of God._ The word here rendered _without fault_――ἄμωμοι――means, properly, _spotless_, _without blemish_, 1 Pe. i. 19. See Notes on Col. i. 22. This cannot be construed as meaning that they were by nature pure and holy, but only that they were pure as they stood before the throne of God in heaven――“having washed their robes, and made them pure in the blood of the Lamb.” See Notes on ch. vii. 14. It will be certainly true that all who stand there will {342} be, in fact, pure, for nothing impure or unholy shall enter there, ch. xxi. 27.

The _design_ of this portion of the chapter was evidently to comfort those to whom the book was addressed, and, in the same way, to comfort all the children of God in times of persecution and trial. Those living in the time of John were suffering persecution, and, in the previous chapters, he had described more fearful trials yet to come on the church. In these trials, therefore, present and prospective, there was a propriety in fixing the thoughts on the final triumph of the redeemed――that glorious state in heaven where all persecution shall cease, and where all the ransomed of the Lord shall stand before his throne. What could be better fitted than this view to sustain the souls of the persecuted and the sorrowful? And how often since in the history of the church――in the dark times of religious declension and of persecution――has there been occasion to seek consolation in this bright view of heaven? How often in the life of each believer, when sorrows come upon him like a flood, and earthly consolation is gone, is there occasion to look to that blessed world where all the redeemed shall stand before God; where all tears shall be wiped away from every face; and where there shall be the assurance that the last pang has been endured, and that the soul is to be happy for ever?

6 And I saw another angel fly in the midst of heaven, having [438]the everlasting gospel to preach unto them that dwell on the earth, and to [439]every nation, and kindred, and tongue, and people,

6. _And I saw another angel._ This must, of course, mean a different one from some one mentioned before; but no such angel is referred to in the previous chapters, unless we go back to ch. xii. 7. It is not necessary, however, to suppose that John refers to a particular angel immediately preceding this. In the course of these visions he had seen many angels; and now, accustomed to these visions, he says that he saw “another” one employed in a remarkable embassy, whose message was fitted to cheer the hearts of the desponding, and to support the souls of the persecuted and the sad――for his appearing was the pledge that the gospel would be ultimately preached to all that dwell upon the earth. The _design_ of this vision is, therefore, substantially the same as the former――to cheer the heart, and to sustain the courage and the faith of the church, in the persecutions and trials which were yet to come, by the assurance that the gospel would be ultimately triumphant. ¶ _Fly in the midst of heaven._ In the air; so as to appear to be moving along the face of the sky. The scene cannot be _in_ heaven, as the gospel is not to be preached there; but the word must denote heaven as it appears to us――the sky. Professor Stuart renders it correctly “mid-air.” He is represented as _flying_, to denote the _rapidity_ with which the gospel would spread through the world in that future period referred to. Comp. Notes on Is. vi. 2. ¶ _Having the everlasting gospel._ The gospel is here called everlasting or eternal, (a) because its great truths have always existed, or it is conformed to eternal truth; (b) because it will for ever remain unchanged――not being liable to fluctuation like the opinions held by men; (c) because its effects will be everlasting――in the redemption of the soul and the joys of heaven. In all the glorious eternity before the redeemed, they will be but developing the effects of that gospel on their own hearts, and enjoying the results of it in the presence of God. ¶ _To preach unto them that dwell on the earth._ To all men――as is immediately specified. Comp. Mat. xxviii. 19; Mar. xvi. 15. ¶ _And to every nation, and kindred_, &c. To all classes and conditions of men; to all men, without any distinction or exception. See Notes on ch. vii. 9. The truth here taught is, that the gospel is to be preached to all men as on an equality, without any reference to their rank, their character, or their complexion; and it is implied also, that at the time referred to this _will_ be done. _When_ that time will be the writer does not intimate farther, than that it would be _after_ the beast and his adherents had attempted to stay its progress; and for the fulfilment of this, therefore, we are to look to a period subsequent to the rise and fall of that great Antichristian power symbolized by the beast and his image. This is in entire accordance with the prediction in Daniel. See Notes on Da. vii. 19‒22.

7 Saying with a loud voice, Fear God, and give glory to him; for the [440]hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.

7. _Saying with a loud voice._ As if {343} all the nations were summoned to hear. ¶ _Fear God._ That is, reverence, honour, obey God. Render homage not to the beast, to his image, or to _any_ idol, but to the only true God. This is the _substance_ of the gospel――its end and design――to turn men from all forms of idol worship and superstition, to the worship of the only true God. ¶ _And give glory to him._ To give glory to him is to acknowledge him as the only true God; to set up his pure worship in the heart; and to praise him as the great Ruler of heaven and earth. ¶ _For the hour of his judgment is come._ His judgment on the beast and on those who worship him. The imagery here is substantially the same as in Da. vii. 9, 10, 14, 26, 27; and there can be no doubt that there is reference to the same subject. See Notes on those verses. The main idea is, that when God shall be about to cause his gospel to spread through the world, there will be, as it were, a solemn judgment on that Antichristian power which had so long resisted his truth and persecuted his saints, and that on the fall of that power his own kingdom will be set up on the earth; that is, in the language of Daniel, “the kingdom, and the dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High.” ¶ _And worship him that made heaven, and earth_, &c. The true God, the Creator of all things. As already remarked, this is the ultimate design of the gospel, and, when this is accomplished, the great end for which it was revealed will be reached.

The design of this portion of the chapter (ver. 6, 7), also, was to comfort those to whom the book was addressed, and in the same way to comfort the church in all the persecution and opposition which the truth would encounter. The ground of consolation then was, that a time was predicted when the “everlasting gospel” would be made to fly speedily through the earth, and when it would be announced that a final judgment had come upon the Antichristian power which had prevented its being before diffused over the face of the world. The same ground of encouragement and consolation exists now, and the more so as we see the day approaching; and in all times of despondency we should allow our hearts to be cheered as we see that great Antichristian power waning, and as we see evidence that the way is thus preparing for the rapid and universal diffusion of the pure gospel of Christ.

8 And there followed another angel, saying, [441]Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

8. _And there followed another angel._ That is, in the vision. It is not necessary to suppose that this would, in the fulfilment, succeed the other _in time_. The chapter is made up of a number of representations, all designed to illustrate the same general thing, and to produce the same general effect on the mind――that the gospel would be finally triumphant, and that, therefore, the hearts of the troubled and the afflicted should be comforted. The representation in this verse, bearing on this point, is, that Babylon, the great enemy, would fall to rise no more. ¶ _Babylon._ This is the first time that the word _Babylon_ occurs in this book, though it is repeatedly mentioned afterwards, ch. xvi. 19; xvii. 5; xviii. 2, 10, 21. In reference to the literal Babylon, the word is used, in the New Testament, in Mat. i. 11‒13; Ac. vii. 43; 1 Pe. v. 13. See Intro. to 1 Peter, § 2. Babylon was a well-known city on the Euphrates (for a full description of which see Notes on Isaiah, analysis of ch. xiii., xiv.), and was, in the days of its pride and glory, the head of the heathen world. In reference to the meaning of the word in this place, it may be remarked, (1) That the general characteristics of Babylon were, that it was proud, haughty, insolent, oppressive. It was chiefly known and remembered by the Hebrew people as a power that had invaded the Holy Land; that had reduced its capital and temple to ruins; that had destroyed the independence of their country, subjecting it to the condition of a province, and that had carried away the inhabitants into a long and painful captivity. It became, {344} therefore, the emblem of all that was haughty and oppressive, and especially of all that persecuted the church of God. (2) The word must be used here to denote some power that resembled the ancient and literal Babylon in these characteristics. The literal Babylon was no more; but the name might be properly used to denote a similar power. We are to seek, therefore, in the application of this, for some power that had the same general characteristics which the literal Babylon had. (3) In inquiring, then, what is referred to here by the word Babylon, we may remark, (a) that it could not be the _literal_ Babylon on the Euphrates, for the whole representation here is of something _future_, and the literal Babylon had long since disappeared, never, according to the prophecies, to be rebuilt. See Notes on Is. xiii. 20‒22. (b) All the circumstances require us to understand this of Rome, at some period of its history: for Rome, like Babylon, was the seat of empire, and the head of the heathen world; Rome was characterized by many of the same attributes as Babylon, being arrogant, proud, oppressive; Rome, like Babylon, was distinguished for its conquests, and for the fact that it made all other nations subject to its control; Rome had been, like Babylon, a desolating power, having destroyed the capital of the Holy Land, and burnt its beautiful temple, and reduced the country to a province. Rome, like Babylon of old, was the most formidable power with which the church had to contend. Yet (c) it is not, I suppose, Rome considered as _Pagan_ that is here meant, but Rome considered as the prolongation of the ancient power in the _Papal_ form. Alike in this book and in Daniel, Rome, Pagan and Papal, is regarded as _one_ power, standing in direct opposition to the gospel of Christ, resisting its progress in the world, and preventing its final prevalence. See Notes on Da. vii. When that falls, the last enemy of the church will be destroyed, and the final triumph of the true religion will be speedy and complete. See Da. vii. 26, 27. (d) So it was understood among the early Christians. Mr. Gibbon, speaking of the expectations of the early Christians about the end of the world, and the glory of the literal reign of the Messiah, says, “Whilst the happiness and glory of a temporal reign were promised to the disciples of Christ, the most dreadful calamities were denounced against an unbelieving world. The edification of the New Jerusalem was to advance by equal steps with the destruction of the mystic Babylon; and as long as the emperors who reigned before Constantine persisted in the profession of idolatry, the epithet of Babylon was applied to the city and to the empire of Rome,” vol. i. p. 263. ¶ _Is fallen._ That is, an event appeared in vision _as if_ a mighty city fell to rise no more. ¶ _Is fallen._ This is repeated to give emphasis to the declaration, and to express the joyousness of that event. ¶ _That great city._ Babylon in its glory was the largest city of the world. Rome, in its turn, also became the largest; and the expression used here denotes that the power here referred to would be properly represented by cities of their magnitude. ¶ _Because she made all nations drink of the wine._ This language is probably taken from Je. li. 7: “Babylon hath been a golden cup in the Lord’s hand, that made all the earth drunken: the nations have drunk of the wine, therefore the nations are mad.” Babylon here, in accordance with the usual custom of the sacred writers when speaking of cities (see Notes on Is. i. 8), is represented as a female――here a female of abandoned character, holding in her hand a cup of wine to attract her lovers; that is, she allures and intoxicates them. This is a beautiful image to denote the _influence_ of a great and corrupt city, and especially a city corrupt in its religion and devoted to idolatry and superstition, and may well be applied either to Babylon or Rome, literal or mystical. ¶ _Of the wrath._ There seems an incongruity in the use of this word here, and Professor Stuart proposes to render it “the inflammatory wine of her fornication;” that is, inebriating wine――wine that excited the passions and that led to uncleanness. He supposes that the word here used――θυμός――means _heat_, _inflammation_, corresponding to the Hebrew חַמָּה. There are no instances, however, in the New Testament in which the word is used in this sense. The common and proper meaning is _mind_, _soul_, then mind agitated with passion or under the influence of desire――a violent commotion of mind, as wrath, anger, indignation (Rob. _Lex._). The _ground_ of the representation here seems to be that Jehovah is often described as giving to the nations in his wrath an intoxicating cup so that they should reel and stagger to their destruction. Comp. Je. xxv. 15; li. 7. The meaning {345} here is, that the nations had drunk of that cup which _brought on the wrath of God_ on account of her “fornication.” Babylon is represented as a harlot, with a cup of wine in her hand, and the _effect_ of drinking that cup was to expose them to the wrath of God, hence called “the wine of the wrath of her fornication”――the alluring cup that was followed by wrath on account of her fornication. ¶ _Of her fornication._ Due to her fornication. The word “fornication” here is used to denote _spiritual_ uncleanness; that is, heathen and superstitious rites and observances. The term is often used in the Scriptures as applicable to idolatry and superstition. The general meaning here is, that Rome――Papal Rome――would employ all forms of voluptuous allurements to bring the nations to the worship of the beast and his image, and that the “wrath” of God would be poured out on account of these abominations. The _design_ of this verse also is to impart consolation by the assurance that this great enemy――this mighty, formidable, persecuting power――would be entirely overthrown. This is everywhere held up as the brightest hope of the church, for with this will fall its last great enemy, and the grand obstruction to the final triumph of the gospel on earth will be removed.

9 And the third angel followed them, saying with a loud voice, If[442] any man worship the beast and his image, and receive _his_ mark in his forehead, or in his hand,

9. _And the third angel followed them._ This was a new vision designed to represent the removal of all the obstructions to the final prevalence of the gospel. We are not necessarily to suppose that this event would succeed those mentioned before in the order of time, though this would be the natural construction. The _design_ of this is to show that the worshippers of the beast and his image would be certainly and finally destroyed. ¶ _Saying with a loud voice._ Making a loud proclamation. Ver. 7. ¶ _If any man worship the beast and his image._ See Notes on ch. xiii. 4, 8, 12, 15. This declaration is universal, affirming of _all_ who thus render idolatrous reverence to the power represented by the beast and his image that they should drink of the wine of the wrath of God. The general meaning is, that they were guilty of idolatry of a gross form; and wherever this existed they who were guilty of it would come under the denunciations in the Scriptures against idolaters. And why should not such denunciations fall on idolaters under the Papacy as well as on others? Is it not true that there is as _real_ idolatry there as in the heathen world? Is not the idolatry as gross and debasing? Is it not attended with as real corruption in the heart and the life? Is it not encompassed with as many things to inflame the passions, corrupt the morals, and alienate the soul from God? And is it not all the worse for being a perversion of Christianity, and practised under the forms of the religion of the Saviour? On what principle should idolatry be denounced and condemned anywhere if it is not in Papal Rome? Comp. Notes on 2 Th. ii. 4. ¶ _And receive |his| mark in his forehead or in his hand._ See Notes on ch. xiii. 16. The word “_receive_” here implies that there was, on their part, some degree of voluntariness: it was not a mark impressed _by force_, but a mark _received_. This is true in respect to all idolatry; and this lays the ground for condemnation. Whatever art is used to induce men to worship the beast and his image, it is still true that the worshippers are _voluntary_, and that, being voluntary, it is right that they should be treated as such. It is on this ground only that any idolaters, or any sinners of any kind, can be, in the proper sense of that term, _punished_.

10 The same shall [443]drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented [444]with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:

10. _The same shall drink of the wine of the wrath of God._ See Notes on ver. 8. The “wine of the wrath of God” is the cup in the hand of the Lord, which, when drunk, makes them reel and fall. The image would seem to have been taken from the act of holding out a cup of poison to a condemned man that he might drink and die. See the sentiment here expressed illustrated in the Notes on Is. li. 17. ¶ _Which is poured {346} out without mixture._ Without being diluted with water――that is, in its full strength. In other words, there would be no mitigation of the punishment. ¶ _Into the cup of his indignation._ The cup held in his hand, and given them to drink. This is expressive of his indignation, as it causes them to reel and fall. The sentiment here is substantially the same, though in another form, as that which is expressed in 2 Th. ii. 12. See Notes on that verse. ¶ _And he shall be tormented._ Shall be punished in a manner that would be well represented by being burned with fire and brimstone. On the meaning of this word see Notes on ch. ix. 5; xi. 10. Comp. also ch. xviii. 7, 10, 15; xx. 10; Mat. viii. 29; Mar. v. 7; Lu. viii. 28. The word commonly denotes severe torture. ¶ _With fire and brimstone._ _As if_ with burning sulphur. See Notes on Lu. xvii. 28‒30. Comp. Ps. xi. 6; Job xviii. 15; Is. xxx. 33; Eze. xxxviii. 22. The imagery is taken from the destruction of Sodom and Gomorrah, Ge. xix. 24. The common representation of the punishment of the wicked is, that it will be in the manner here represented, Mat. v. 22; xiii. 42; xviii. 9; xxv. 41; Mar. ix. 44‒48; 2 Pe. iii. 7; Jude 7; Re. xx. 14. Comp. Notes on Mat. v. 22; Mar. ix. 44. ¶ _In the presence of the holy angels._ This may mean either (a) that the angels will be present at their condemnation (Mat. xxv. 31), or (b) that the _punishment_ will be actually witnessed by the angels, as it is most probable it will be. Comp. Is. lxvi. 24; Lu. xvi. 23‒26. ¶ _And in the presence of the Lamb._ The Lamb of God――the final Judge. This also may mean either that the condemnation will occur in his presence, or that the punishment will be under his eye. Both of these things will be true in regard to him; and it will be no small aggravation of the punishment of the wicked, that it will occur in the very presence of their slighted and rejected Saviour.

11 And the [445]smoke of their torment ascendeth up for ever and ever: and they [446]have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.

11. _And the smoke of their torment._ The smoke proceeding from their place of torment. This _language_ is probably derived from the account of the destruction of Sodom and Gomorrah, Ge. xix. 28: “And he [Abraham] looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and lo, the smoke of the country went up as the smoke of a furnace.” The destruction of these cities is regarded as an emblem of the destruction of the wicked, and the smoke that ascended from them as a representation of that which ascends from the place where the wicked suffer for ever. See Notes on Jude 7. ¶ _Ascendeth up._ Continually rises from that world of woe. ¶ _For ever and ever._ See Notes on Jude 7. This does not indeed affirm that their individual sufferings would be eternal, since it is only a declaration that “the smoke of their torment ascends;” but it is such language as would be used on the supposition that they would suffer for ever, and as can be explained only on that supposition. It implies that their torments continued, and were the cause of that ascending smoke; that is, that they were tormented _while_ it ascended; and, as this is declared to be “for ever and ever,” it implies that the sufferings of the wicked will be eternal: and this is such language as _would_ not, and _could_ not have been used in a revelation from God, unless the punishment of the wicked is eternal. Comp. Notes on Mat. xxv. 46. ¶ _And they have no rest day nor night._ “Day and night” include all time; and hence the phrase is used to denote perpetuity――_always_. The meaning here is, that they _never_ have any rest――any interval of pain. This is stated as a circumstance strongly expressive of the severity of their torment. Here, rest comes to the sufferer. The prisoner in his cell lies down on his bed, though hard, and sleeps; the overworked slave has also intervals of sleep; the eyes of the mourner are locked in repose, and for moments, if not hours, he forgets his sorrows; no pain that we endure on earth can be so certain and prolonged that nature will not, sooner or later, find the luxury of sleep, or will find rest in the grave. But it will be one of the bitterest ingredients in the cup of woe, in the world of despair, that this luxury will be denied for ever, and that they who enter that gloomy prison sleep no more, never know the respite of a moment, never even lose the consciousness of their heavy doom. Oh how different from the condition of sufferers here! And oh how sad and strange {347} that any of our race will persevere in sin, and go down to those unmitigated and unending sorrows! ¶ _Who worship the beast and his image._ See Notes on ch. xiii. 4, 15. ¶ _And whosoever receiveth the mark of his name._ See Notes on ch. xiii. 17. The meaning here is, that such worshippers will receive the punishment which other idolaters and sinners do. No exception will be made in favour of an idolater, though he worships idols under the forms of an abused Christianity; none will be made in favour of a sinner because he practised iniquity under the garb of religion.

12 Here is the patience of the saints: here _are_ they that keep the commandments of God, and the faith of Jesus.

12. _Here is the patience of the saints._ See Notes on ch. xiii. 10. ¶ _Here are they that keep the commandments of God._ That is, in exercising such patience. Those who exercise that “patience” in these long-continued persecutions and trials, will show that they belong to those who keep the commandments of God, and are his true children. Or perhaps the meaning may be, “Here is a disclosure respecting the final destiny of these persecutors, which is adapted to comfort and sustain the saints in the trials which they will endure; an encouragement to constancy in obeying the commands of God, and in evincing the meek faith of the gospel.” ¶ _And the faith of Jesus._ To encourage persevering faith in the Saviour. In these times of trial it will be shown who are the friends of the Saviour; and in the prospect of the certain overthrow of all the enemies of God and his cause, there is a ground of encouragement for continued attachment to him.

The _design_ of this portion of the chapter (ver. 9‒12) is to encourage Christians in their trials by the assurance, that this formidable Antichristian power would be overthrown, and that all the enemies of God would receive their just doom in the world of despair. Fearful as that doctrine is, and terrible as is the idea of the everlasting suffering of any of the creatures of God, yet the final overthrow of the wicked is necessary to the triumph of truth and holiness, and there is consolation in the belief that religion will ultimately triumph. The desire for its triumph necessarily supposes that the wicked will be overthrown and punished; and indeed it is the aim of all governments, and of all administrations of law, that the wicked shall be overthrown, and that truth and justice shall prevail. What would be more consolatory in a human government than the idea that all the wicked would be arrested and punished as they deserve? For what else is government instituted? For what else do magistrates and police-officers discharge the functions of their office?

13 And I heard a voice from heaven, saying unto me, Write, Blessed _are_ the dead which [447]die in the Lord [448]from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.

13. _And I heard a voice from heaven._ A voice that seemed to speak from heaven. ¶ _Saying unto me, Write._ Make a record of this truth. We may suppose that John was engaged in making a record of what he _saw_ in vision; he was now instructed to make a record of what he _heard_. This passage may be referred to as a proof that he wrote this book while in Patmos, or as the heavenly disclosures were made to him, and not afterwards from memory. ¶ _Blessed are the dead._ That is, the condition of those who die in the manner which is immediately specified, is to be regarded as a blessed or happy one. It is much to be able to say of the dead that they are “blessed.” There is much in death that is sad; we so much dread it by nature; it cuts us off from so much that is dear to us; it blasts so many hopes; and the grave is so cold and cheerless a resting-place, that we owe much to a system of religion which will enable us to say and to feel, that it is a blessed thing to die. Assuredly we should be grateful for any system of religion which will enable us thus to speak of those who are dead; which will enable us, with corresponding feeling, to look forward to our own departure from this world. ¶ _Which die in the Lord._ Not all the dead; for God never pronounces the condition of the wicked who die, blessed or happy. Religion guards this point, and confines the declaration to those who furnish evidence that they are prepared for {348} heaven. The phrase “to die in the Lord” implies the following things:――(1) That they who thus die are the friends of the Lord Jesus. The language “to be in the Lord” is often used to denote true attachment to him, or close union with him. Comp. Jn. xv. 4‒7; Ro. xvi. 13, 22; 1 Co. iv. 17; vii. 39; Phi. i. 14; Col. iv. 7. The assurance, then, is limited to those who are sincere Christians; for this the language properly implies, and we are authorized to apply it only as there is evidence of true religion. (2) To “die in the Lord” would seem also to imply that there should be, at the time, the evidence of his favour and friendship. This would apply (a) to those who die as martyrs, giving their lives as a testimony to the truth of religion, and as an evidence of their love for it; and (b) to those who have the comforting evidence of his presence and favour on the bed of death. ¶ _From henceforth_――ἀπάρτι. This word has given no little perplexity to expositors, and it has been variously rendered. Some have connected it with the word _blessed_――“Blessed henceforth are the dead who die in the Lord;” that is, they will be ever-onward blessed: some with the word _die_, referring to the time when the apostle was writing――“Blessed are they who, _after this time_, die in the Lord;” designing to comfort those who were exposed to death, and who would die as martyrs: some as referring to the times contemplated in these visions――“Blessed will they be who shall die in those future times.” Witsius understands this as meaning that, from the time of their death, they would be blessed, as if it had been said, _immediately_ after their dissolution they would be blessed. Doddridge renders it, “Henceforth blessed are the dead.” The language is evidently not to be construed, as implying that they who _had_ died in the faith before were not happy, but that in the times of trial and persecution that were to come, they were to be regarded as peculiarly blessed who should escape from these sorrows by a Christian death. Scenes of woe were indeed to occur, in which many believers would die. But their condition was not to be regarded as one of misfortune, but of blessedness and joy, for (a) they would die in an honourable cause; (b) they would emerge from a world of sorrow; and (c) they would rise to eternal life and peace. The _design_, therefore, of the verse is to impart consolation and support to those who would be exposed to a martyr’s death, and to those who, in times of persecution, would see their friends exposed to such a death. It may be added that the declaration here made is true still, and ever will be. It is a blessed thing to die in the Lord. ¶ _Yea, saith the Spirit._ The Holy Spirit; “the Spirit by whose inspiration and command I record this” (Doddridge). ¶ _That they may rest from their labours._ The word here rendered _labour_――κόπος――means properly _wailing_, _grief_, from κόπτω, _to beat_, and hence a beating of the breast as in grief. Then the word denotes toil, labour, effort, Jn. iv. 38; 1 Co. iii. 8; xv. 58; 2 Co. vi. 5; x. 15; xi. 23, 27. It is here used in the sense of wearisome toil in doing good, in promoting religion, in saving souls, in defending the truth. From such toils the redeemed in heaven will be released; for although there will be employment there, it will be without the sense of fatigue or weariness. And in view of such eternal rest from toil, we may well endure the labours and toils incident to the short period of the present life, for, however arduous or difficult, it will soon be ended. ¶ _And their works do follow them._ That is, the _rewards_ or the _consequences_ of their works will follow them to the eternal world, the word _works_ here being used for the _rewards_ or _results_ of their works. In regard to this, considered as an encouragement to labour, and as a support in the trials of life, it may be remarked, (a) that _all_ that the righteous do and suffer here will be appropriately recompensed there. (b) This is _all_ that _can_ follow a man to eternity. He can take with him none of his gold, his lands, his raiment; none of the honours of this life; none of the means of sensual gratification. All that will go with him will be his character, and the results of his conduct here, and, in this respect, eternity will be but a prolongation of the present life. (c) It is one of the highest honours of our nature that we can make the present affect the future for good; that by our conduct on the earth we can lay the foundation for happiness millions of ages hence. In no other respect does man appear so dignified as in this; nowhere do we so clearly see the grandeur of the soul as in the fact, that what we do to-day may determine our happiness in that future period, when all the affairs of this world shall have been wound up, and when ages {349} which cannot now be numbered shall have rolled by. It is then a glorious thing to live, and will be a glorious thing to die. Comp. Notes on 1 Co. xv. 58.

14 And I looked, and behold a white cloud, and upon the cloud _one_ sat [449]like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.

14. _And I looked._ See Notes on ver. 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. Comp. Notes on Mat. xvii. 5; Re. i. 7. See also Mat. xxiv. 30; xxvi. 64; Lu. xx. 27; Ac. i. 9; 1 Th. iv. 17; Re. x. 1. ¶ _And upon the cloud |one| sat like unto the Son of man._ Comp. Notes on ch. i. 13; Da. vii. 13. 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” peculiarly belonged――the Lord Jesus. The meaning of that term had not been fixed in the time of Daniel (vii. 13); subsequently it was appropriated by the Saviour, and was the favourite term by which he chose to speak of himself, Mat. viii. 20; ix. 6; x. 23; xi. 19; xii. 8, 32, 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――δρέπανον――means a crooked knife or scythe for gathering the harvest, or vintage, by cutting off the clusters of grapes. See ver. 17. The image of a _harvest_ is often employed in the New Testament to describe moral subjects, Mat. ix. 37, 38; xiii. 30, 39; Mar. iv. 29; Lu. x. 2; Jn. iv. 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, ver. 19, 20.

15 And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, [450]Thrust in thy sickle, and reap: for the time is come for thee to reap; for the [451]harvest of the earth is [452]ripe.

15. _And another angel._ The fourth in order, ver. 6, 8, 9. ¶ _Came out of the temple._ See Notes on ch. xi. 19. Came, as it were, from the immediate presence of God; for the temple was regarded as his peculiar dwelling-place. ¶ _Crying with a loud voice to him that sat on the cloud._ To the Messiah, ver. 14. That is, the command was borne directly from God by the angel to the Messiah, to go forth and reap the great harvest of the world. It is not a command _of the angel_, but a command from God the Father to the Son. This is in accordance with all the representations in the New Testament, that the Son, as Messiah or Redeemer, is subordinate to the Father, and performs the work which has been given him to do. See Jn. iii. 16, 17; v. 19; x. 18; xii. 49; xiv. 31. Comp. Notes on Re. i. 1. ¶ _Thrust in thy sickle, and reap._ Into the great harvest of the world. ¶ _For the time is come for thee to reap._ That is, “the harvest which _thou_ art to reap is ripe; the seed which _thou_ hast sown has grown up; the earth which _thou_ hast cultivated has produced this golden grain, and it is fit that _thou_ shouldst now gather it in.” This language is appropriately addressed to the Son of God, for all the fruits of righteousness on the earth may be regarded as the result of _his_ culture. ¶ _For the harvest of the earth is ripe._ The “harvest” in {350} reference to the righteous――the fruit of the good seed sown by the Saviour and his apostles and ministers. The _time_ alluded to here is the end of the world, when the affairs of earth shall be about to be wound up. The design is to state that the Redeemer will then gather in a great and glorious harvest, and by this assurance to sustain the hearts of his people in times of trial and persecution.

16 And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.

16. _And he that sat on the cloud._ The Saviour, ver. 14. ¶ _Thrust in his sickle on the earth._ To cut down the harvest――that is, to gather his people to himself. ¶ _And the earth was reaped._ So far as the righteous were concerned. The end had come; the church was redeemed; the work contemplated was accomplished; and the results of the work of the Saviour were like a glorious harvest.

17 And another angel came out of the temple which is in heaven, he also having a sharp sickle.

17. _And another angel._ The fifth in order. This angel came for a different purpose――with reference to the cutting off of the enemies of God, represented by the gathering of a vintage. Comp. Mat. xiii. 41; xxiv. 31. ¶ _Came out of the temple which is in heaven._ Sent or commissioned by God. See Notes on ver. 15. ¶ _He also having a sharp sickle._ On the word _sickle_, see Notes on ver. 14.

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, [453]Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe.

18. _And another angel._ The sixth in order. He came, like the angel in ver. 15, with a command to him who had the sickle to go forth and execute his commission. ¶ _Came out from the altar._ This stood in the front of the temple (see Notes on Mat. xxi. 12; comp. Notes on Mat. v. 23, 24), and was the place where burnt-sacrifices were made. As the work now to be done was a work of destruction, this was an appropriate place in the representation. ¶ _Which had power over fire._ _As if_ he kept the fire on the altar. Fire is the usual emblem of _destruction_; and as the work now to be done was such, it was proper to represent this angel as engaged in it. ¶ _And cried with a loud cry_, &c. See ver. 15. That is, he came forth, as with a command from God, to call on him who was appointed to do the work of destruction, now to engage in performing it. The time had fully come. ¶ _Thrust in thy sharp sickle._ Ver. 15. ¶ _And gather the clusters of the vine of the earth._ That portion of the earth which might be represented by a vineyard in which the grapes were to be gathered and crushed. The image here employed occurs elsewhere to denote the destruction of the wicked. See the very beautiful description in Is. lxiii. 1‒6, respecting the destruction of Edom, and the Notes on that passage. ¶ _For her grapes are fully ripe._ That is, the time has come for the ingathering; or, to apply the image, for the winding up of human affairs by the destruction of the wicked. The _time_ here, as in the previous representation, is the end of the world; and the design is, to comfort the church in its trials and persecutions, by the assurance that all its enemies will be cut off.

19 And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast _it_ into the great [454]wine-press of the wrath of God.

19. _And the angel thrust in his sickle into the earth._ That is, into that part of the earth which might be represented by a vineyard; or the earth considered as having been the abode of wicked men. ¶ _And cast |it| into the great wine-press of the wrath of God._ See Is. lxiii. 1‒6. That is, the wine-press where the grapes are crushed, and where the juice, resembling blood, flows out, may be used as a symbol to denote the destruction of the wicked in the last day; and as the _numbers_ will be immensely great, it is called the “_great_ wine-press of divine wrath.” The symbol appears to be used here alike with reference to the _colour_ of the wine resembling blood, and the _pressure_ necessary to force it out; and thus employed it is one of the most striking emblems conceivable to denote the final destruction of the wicked.

20 And the wine-press was [455]trodden [456]without the city, and [457]blood came out of the wine-press, [458]even unto the horse-bridles, by the space of a thousand _and_ six hundred furlongs.

{351} 20. _And the wine-press was trodden without the city._ The representation was made _as if_ it were outside of the city――that is, the city of Jerusalem, for that is represented as the abode of the holy. The word _trodden_ refers to the manner in which wine was usually prepared, by being trodden by the feet of men. See Notes on Is. lxiii. 2. The wine-press was usually in the vineyard――not in the city――and this is the representation here. As appearing to the eye of John, it was not within the walls of any city, but standing without. ¶ _And blood came out of the wine-press._ The representation is, that there would be a great destruction which would be well represented by the juice flowing from a wine-press. ¶ _Even unto the horse-bridles._ Deep, as blood would be in a field of slaughter where it would come up to the very bridles of the horses. The idea is, that there would be a _great_ slaughter. ¶ _By the space of a thousand |and| six hundred furlongs._ That is, two hundred miles; covering a space of two hundred miles square――a lake of blood. This is designed to represent a _great_ slaughter; but why the space here employed to describe it was chosen is unknown. Some have supposed it was in allusion to the length of Palestine. Professor Stuart supposes that it refers to the _breadth of Italy_, and that the allusion is to the attack made on the city of the beast. But it is impossible to determine _why_ this space was chosen, and it is unnecessary. The idea is, that there would be a slaughter so great, as it were, as to produce a lake or sea of blood; that the enemies of the church would be completely and finally overthrown, and that the church, therefore, delivered from all its enemies, would be triumphant.

The _design_ of this, as of the previous representations in this chapter, is to show that _all_ the enemies of God will be destroyed, and that, therefore, the hearts of the friends of religion should be cheered and consoled in the trials and persecutions which were to come upon it. What could be better fitted to sustain the church in the time of trial, than the assurance that every foe will be ultimately cut off? What is better fitted to sustain the heart of the individual believer, than the assurance that all _his_ foes will be quelled, and that he will ere long be safe in heaven?