LESSON THIRTEEN. CHAPTERS 14-15

In each of the three preceding chapters John passed along to us details important to our understanding of the three and one-half years of the great tribulation. The material of each chapter was specifically referenced to that period of time. We understood from the end of chapter 11 that the three and one-half year ministry of the witnesses ended with their death, resurrection and rapture at the sounding of the seventh trumpet. Chapter 14 now takes up where chapter 11 left off. Chapters 14 and 15 focus our attention on that which follows the three and one-half years, the consequences of the seventh trumpet. These two chapters are arranged primarily around the theme of harvest, the harvest of saints.

The consequences of the seventh trumpet are revealed to us in three distinct phases: (1) chapters 14-15, harvest, judgment begins with the household of God, (2) chapters 16-18, bowls of wrath, judgment of the great city (economic system) and (3) chapters 19-20, judgment of the authorities (beast, kings, false prophet, Satan).

Here in the first phase, as the theme of the harvest is developed, we see the 144,000 with the Lamb, the "...first fruits to God..." (14:4), previously raptured at the end of their ministry (chap. 11). Then we hear a heavenly warning followed by two events of reaping. One gathering of produce is cast into the wine press of the wrath of God (14:17-20), while the other is subsequently found worshipping in heaven (14:14-16, 15:2-4). As this first event of the seventh trumpet unfolds, we understand more about the division and judgment of 'wheat and tares' taught by the Lord Jesus (Matt. 13:24-30, 36-43).

In chapter 7 we were introduced to the 144,000 who were sealed before the tribulation, and the great multitude that would come out of the tribulation. Here, in chapters 14 and 15 we see the same two groups again; the 144,000 are with the Lamb (14:1-5), and the great multitude are harvested (14:14-16) and worshipping at the throne (15:2-4).

It is important here to notice that the book of Revelation nowhere teaches a pretribulation rapture of the church. But that is not (as many commentators assert) because the book of Revelation is primarily concerned with Israel. It is in fact a book written to the churches (22:16), about the coming of the Lord Jesus (1:7), and what that coming will mean to the churches (2:5, 2:16, 2:25, 3:3, 3:11, 22:11-16).

The book of Revelation does teach the rapture of the church. It is first portrayed at the end of chapter 11, after 3 1/2 years of tribulation. There, the two witnesses, whom we discovered to be the same as the two lampstands or Jewish churches of Philadelphia and Smyrna, are called up into heaven in resurrected bodies in full view of their enemies (11:11-12). We have also noticed that these two churches are the same as the 144,000 mentioned in chapter 7, and now again in chapter 14. (See Appendix G.)

The rapture is specifically taught as occurring in two parts. The first part is apparent from chapter 11, and both parts come into full view in chapters 14-15. In chapter 14 we see the 144,000, who had been previously raptured in chapter 11, present with the Lord. They are appropriately referred to as "first fruits to God and to the Lamb." The Jewish believers are called first fruits because they are the first produce of the harvest. Then in chapter 14 we see others harvested (14:14-16) who are subsequently pictured with the Lord (15:2-4). The nature of their song indicates that these are gentiles whose deliverance and gathering fulfilled God's promises in the Old Testament to save people from the nations of the world (15:3).

For those commentators who insist that the church is raptured before the tribulation, they must come to grip with the fact that the seven churches are addressed (chapters 2-3) as present on earth and facing certain consequences, or receiving certain benefits, at Christ's coming. Then, no one is raptured or harvested in the book of Revelation until chapter 11 and chapter 14. The pretribulationist commentator must also come to grip with the fact that the 144,000 Jewish believers are referred to as "first fruits." If, at this point of the narrative in Revelation 14 the church had already been raptured, and was present with the Lord, then the 144,000 could not be called “first fruits.”

First in our view is "...the Lamb standing on Mount Zion...." Mount Zion is apparently meant to portray the place from which the victorious Lord now rules in His kingdom, the mountain of God.¹⁴⁸ The Lamb, and the 144,000 with Him, are standing, the posture representing their overcoming victory. The 144,000 bear the name of the Lamb and the name of His Father (one name) on their foreheads, unlike the followers of the beast (13:16-17). The Lord had promised that overcomers would bear the name of God (3:12).

The 144,000 celebrate and worship the Lord as those purchased and sanctified by Him. They worship by singing a song which only they know, which none of the heavenly host can learn. They, and they alone, of those now present with the Lord, have experienced redemption and sanctification from sin. The angels can hear and enjoy the sweet sound of this worship, but this song is the song of those redeemed from the slave market of sin by the Lamb.

The language of verses four and five would seem to portray the 144,000 as those who led sinless lives before their "purchase" as "first fruits." They "have not been defiled¹⁴⁹ with women," "no lie was found in their mouth" and "they are blameless." "These are the ones who follow the Lamb wherever He goes." But these statements must be understood in the context of the fact that these 144,000 were "purchased from the earth" (14:3) and "purchased from among men" (14:4). The "purchase" was the paying of a price (the life of the Lamb) for their sin. If they were purchased, they were sinners who needed to be purchased. Their chastity, faithfulness, truthfulness and blameless condition is better viewed as a result of their redemption. This fifth worship scene focuses unon the One who sanctifies.

John's attention is now drawn away from the worship scene to three successive messages delivered by angels "flying in midheaven." Everyone on the face of the earth is notified (1) to worship God, (2) that Babylon the great is fallen, and (3) that receiving the mark of the beast will result in the lake of fire. Proclamation does not get more public than this. Here is God's answer to the critics who say it is impossible to know (1) if God exists, and (2) what His will is. Here, in seven verses, is a summary of the book of Revelation. God alone, the Creator, is to be worshipped, the objects and means of false worship (Babylon) will be destroyed, and false worshippers will forever suffer torment (lake of fire). Before the terrible consequences described here happen, God's angels issue this very public warning. Again the grace and mercy of God is apparent.

By way of contrast (v. 12) John notifies us that, in the face of false worship, the saints persevere, keeping the commandments of God and the faith of Jesus.¹⁵⁰

Such perseverance and faith of Jesus is encouraged by a voice from heaven instructing John to write, "Blessed are the dead who die in the Lord from now on." The consequence of following Jesus is death, but those who will "die in the Lord" are reminded that such death is "rest" for them. (This is offered in contrast to those who are tormented in the lake of fire.) Their faithful deeds in the Lord are not in vain, but "follow with them."

Two events of reaping are now brought into our view. A number of details, especially the stark contrasts between these two events, notifies us that we are witnessing the gathering of true saints and rejection of those who pretended to be saints.

John recognizes the first reaper as man-like, rather than angel-like (as in the second reaping).¹⁵¹ He wears a golden crown and is sitting on a white cloud with a sharp sickle in His hand. His appearance, crown and activity indicate that we are seeing the Lord Jesus coming for those who are His. An angel, who comes out of the temple, commands Him to reap. This command is from the Father to the Son through the agency of an angel (who was in the Father's presence in "the temple.")¹⁵²

The command to reap is given for two reasons: (1) the hour has come, and (2) the harvest is ripe. "The hour" is mentioned here, but not in the second reaping. Also, a different word for "ripe" is used. The fact that "hour" is used here indicates that the timing of this reaping is carefully calculated by the God "...who desires all men to be saved and to come to the knowledge of the truth" (1 Tim. 2:4). The timeless God who inhabits eternity knows that every hour is important to those who exist in time under the oppression of sin. At just the right moment, when the last soul is saved, the harvest will begin.

As the Son of Man harvests, He swings His sickle "over" the earth. Nothing is stated about what is done with this harvest. The reasonable assumption is that what He harvests belongs to Him and is kept by Him. In the second reaping the angel swings his sickle "into"¹⁵³ the earth, and the produce is thrown into the "great wine press of the wrath of God." These distinctions, taken together with the different words for "ripe," indicate that two very distinct "crops" are being harvested. The first crop belongs to the Son, the second crop belongs to the wrath of God.

The one here prepared to reap is an angel who comes out of the heavenly temple, unlike the Son of Man who wore a crown and sat on a cloud. The Son of Man had received instructions to reap from a temple angel, but here a temple angel is himself prepared to reap. The Son of Man in the first reaping is clearly portrayed as an intermediary between the Father and mankind. No such intermediary exists in the second reaping. This temple angel, like the Son, receives instructions to reap from another angel, but the instructing angel here "...has power over fire...[and]...came out from the altar..." (14:18). The sense here is apparently that the impending judgment of those who will be cast into "the great wine press," is a consequence of "the altar." Since they brought no Lamb to the altar to be consumed by the fire, they will be consumed instead.

John notes that "...the wine press was trodden outside the city...." The city is apparently a reference to the holy city. Those "outside the city" are a reference to non-Christians, as demonstrated by the difference in the two reapings.

John now views angels in heaven as they prepare to execute the seven bowls of wrath, wherein "the wrath of God is finished."¹⁵⁴ In the midst of this preparation John sees the harvested saints who will not be subject to this wrath.

John's attention is drawn to a company of worshipping saints standing on a "sea of glass mixed with fire." He saw earlier (4:6) a sea of glass at the throne of God, apparently portraying the peace surrounding God's rule. The fact that here such a sea is portrayed as "mixed with fire" presents the additional theme of purging or judging. The picture of saints "standing" in victory upon such a sea appears to be a statement that their worship is a product of God's work of peace (the cross) in their lives. The sacrifice of the Lamb brought peace, and the fact of that peace purged and made them victorious over the beast, his image and his name.

They sing the song of Moses and the Lamb, as those miraculously delivered by the outstretched arm of God. Just as the blood of a lamb had delivered the people of Israel from the angel of death and led to their exodus, so the blood of the Lamb had delivered these from death and the captivity of the beast. The words of their song focus on the works of God that have resulted in their presence before Him. The very harps with which they sing God's praises are supplied by Him.

"Great and marvelous are Thy works..."

"Righteous and true are Thy ways..."

"Thy righteous acts have been revealed..."

This worship scene, the sixth of the book, focuses on God the deliverer. Everything He does is consistent with His nature and appropriate for His creation.

It must be noted here also that this company, apparently consisting of the redeemed from the nations, acknowledges their redemption as the fulfillment of God's promise to redeem the nations. They quote Psalm 86:9-10.

John's attention now returns to the seven angels who will finish executing the wrath of God. They come out from "...the temple of the tabernacle of testimony." What they are about to do is no surprise, it was promised by God in the testimony of His Word, spoken by many prophets. Their clothing, "...clean and bright...," indicates that they are worthy for their mission. They receive the bowls of wrath from one of the four living ones at the throne of God, indicating that what follows is the will of the One on the throne.

John sees "...smoke from the glory of God and His power..." fill the temple. Here were are reminded of Isaiah's vision (Is. 6:4). The holy God is judging sin; there is no entrance into His presence in the temple until the offenders are judged.