Revelation 14:13 Kommentar

After an account of the great trials and sufferings which the servants of God had endured, we have now a more pleasant scene opening; the day begins now to dawn, and here we have represented, I. The Lord Jesus at the head of his faithful followers (Rev 14:1-5). II. Three angels sent successively to proclaim the fall of Babylon and the things antecedent and consequent to so great an event (Rev 14:6-13). III. The vision of the harvest (Rev 14:14, etc.).

Here we have the vision of the harvest and vintage, introduced with a solemn preface. Observe, I. The preface, Rev 14:13. Here note, 1. Whence this prophecy about the harvest came: it came down from heaven, and not from men, and therefore it is of certain truth and great authority. 2. How it was to be preserved and published - by writing; it was to be a matter of record, that the people of God might have recourse to it for their support and comfort upon all occasions. 3. What it principally intended, and that is, to show the blessedness of all the faithful saints and servants of God, both in death and after death: Blessed are the dead that die in the Lord from henceforth, etc. Here observe, (1.) The description of those that are and shall be blessed - such as die in the Lord, either die in the cause of Christ, or rather die in a state of vital union with Christ, such as are found in Christ when death comes. (2.) The demonstration of this blessedness: They rest from their labours, and their works do follow them. [1.] They are blessed in their rest; they rest from all sin, temptation, sorrow, and persecution. There the wicked cease from troubling, there the weary are at rest. [2.] They are blessed in their recompence: Their works follow them; they do not go before them as their title, or price of purchase, but follow them as their evidence of having lived and died in the Lord; and the memory of them will be pleasant, and the reward glorious, far above the merit of all their services and sufferings. [3.] They are happy in the time of their dying, when they have lived to see the cause of God reviving, the peace of the church returning, and the wrath of God falling upon their idolatrous cruel enemies. Such times are good times to die in; they have Simeon's desire: Now, Lord, let thou thy servant depart in peace, for mine eyes have seen thy salvation. And all this is ratified and confirmed by the testimony of the Spirit witnessing with their spirits and with the written word. II. We have the vision itself, represented by a harvest and a vintage. 1. By a harvest (Rev 14:14, Rev 14:15), an emblem that sometimes signifies the cutting down of the wicked, when ripe for ruin, by the judgments of God, and sometimes the gathering in of the righteous, when ripe for heaven, by the mercy of God. This seems rather to represent God's judgments against the wicked: and here observe, (1.) The Lord of the harvest - one so like unto the Son of man that he was the same, even the Lord Jesus, who is described, [1.] By the chariot in which he sat - a white cloud, a cloud that had a bright side turned to the church, how dark soever it might be to the wicked. [2.] By the ensign of his power: On his head was a golden crown, authority to do all that he did and whatsoever he would do. [3.] By the instrument of his providences: In his hand a sharp sickle. [4.] By the solicitations he had from the temple to perform this great work. What he did, he was desired to do by his people; and, though he was resolved to do it, he would for this thing be sought unto by them, and so it should be in return to their prayers. (2.) The harvest-work, which is, to thrust the sickle into the corn, and reap the field. The sickle is the sword of God's justice; the field is the world; reaping is cutting the inhabitants of the earth down and carrying them off. (3.) The harvest-time; and this is when the corn is ripe, when the measure of the sin of men is filled up, and they are ripe for destruction. The most inveterate enemies of Christ and his church are not destroyed till by their sin they are ripe for ruin, and then he will spare them no longer; he will thrust in his sickle, and the earth shall be reaped. 2. By a vintage, Rev 14:17. Some think that these two are only different emblems of the same judgment; others that they refer to distinct events of providence before the end of all things. Observe, (1.) To whom this vintage-work was committed - to an angel, another angel that came out from the altar, that is, from the holiest of all in heaven. (2.) At whose request this vintage-work was undertaken: it was, as before, at the cry of an angel out of the temple, the ministers and churches of God on earth. (3.) The work of the vintage, which consists of two parts: - [1.] The cutting off, and gathering, the clusters of the vine, which were now ripe and ready, fully ripe, Rev 14:18. [2.] Casting these grapes into the wine-press (Rev 14:19); here we are told, First, What was the wine-press: it was the wrath of God, the fire of his indignation, some terrible calamity, very probably the sword, shedding the blood of the wicked. Secondly, Where was the place of the wine-press - without the city, where the army lay that came against Babylon. Thirdly, The quantity of the wine, that is, of the blood that was drawn forth by this judgment: it was, for depth, up to the horses' bridles, and, for breadth and length, a thousand and six hundred furlongs (Rev 14:20); that is, say some, 200 Italian miles, which is thought to be the measure of the holy land, and may be meant of the patrimony of the holy see, encompassing the city of Rome. But here we are left of doubtful conjectures. Perhaps this great event has not yet had its accomplishment, but the vision is for an appointed time; and therefore, though it may seem to tarry, we are to wait for it. But who shall live when the Lord does this?

INTRODUCTION TO REVELATION 14 This chapter contains three visions; one of the Lamb on Mount Zion, another of the three angels preaching against Babylon, and the third of the harvest and vintage. The vision of the Lamb is in Rev 14:1, which is no other than Christ, described by his similitude, as a Lamb; by the place where he was, Mount Zion; by his position there, standing, and by the company that were with him, whose number were 144,000, and their character, his Father's name written on their foreheads; at the same time a voice was heard from heaven, comparable to the sound of many waters, of thunders, and of harps: and a song sung which none learn but the above number with the Lamb, Rev 14:2, who are described by their purity, chastity, and strict adherence to Christ; by their redemption through him; by their being the firstfruits of God and of the Lamb, and by their integrity and unblemished character, Rev 14:4; next follows the account of the three angels; the first comes with the everlasting Gospel, to preach it to all men, loudly calling upon all to fear and worship God, and give glory to him, since he is the Creator of all, and the hour of his judgment is come, Rev 14:6; the second proclaims the fall of Babylon, with the reason of it, Rev 14:8; and the third denounces the wrath of God upon the worshippers of the beast in the most public manner, and that for ever, Rev 14:9; and this vision is closed with some expressions, showing that, till this was done, the patience of the saints would be tried, and the true worshippers of the Lamb be discovered, and comforting them with an assurance of that rest that remains after death for the faithful followers of Christ, Rev 14:12; after this is the vision of the harvest and vintage of the earth. The reaper is described by his form, like the son of man; by his seat, a white cloud; by a golden crown on his head, and by a sharp sickle in his hand, Rev 14:14; who is called upon by an angel out of the temple to make use of his sickle, and reap, because the time of reaping was come, the harvest being ripe, Rev 14:15, upon which he thrusts in his sickle, and reaps the earth, Rev 14:16; after this, another angel appears out of the temple, with a sharp sickle, to whom another angel from the altar, that had power over fire, calls to make use of his sickle, and gather the clusters of the vine, since the grapes were fully ripe, Rev 14:17; upon which he thrusts in his sickle, and gathers them, and casts them into the winepress of divine wrath, which being trodden, blood comes out of it to the horses' bridles for the space of a thousand and six hundred furlongs, Rev 14:19.

And I heard a voice from heaven,.... Like that which was heard at Christ's baptism and transfiguration, certifying the truth of what follows, so that that may be depended upon as an undoubted verity: saying unto me, write; which is a further confirmation of the following sayings being true and faithful; see Rev 1:9 blessed are the dead which die in the Lord from henceforth; merely to die is not an happiness, for death is common to all, good and bad; it is a disunion of soul and body, and cannot be in itself desirable; it is the fruit of sin, and has something in it awful and terrible; and though it is the privilege of believers, as its sting is removed by Christ, yet not as simply and absolutely considered; but to die in the Lord is a blessedness: some render the words, "which die for the Lord"; so the Arabic version, "which die for the faith of the Lord"; and the Ethiopic version, "which die for God"; and so restrain them to the martyrs of Jesus: to suffer death for the sake of Christ and his Gospel is a gift and an honour, and what glorifies Christ; and there is a glory consequent upon it, which such shall enjoy; but then in the spiritual reign of Christ, to which this passage refers, and after the destruction of antichrist, there will be no more suffering for Christ, no more martyrdoms; wherefore this cannot be the sense of the words: nor do they mean dying in the lively exercise of faith and hope in the Lord; for though it is a happiness so to die, both to persons themselves, and to their friends and relations, yet these are not the only persons that are blessed; there are some who all their lifetime are subject to bondage, and go off in the dark, and yet are happy; but to die in the Lord is to die interested in him, in union to him; which union is not dissolved by death, and which preserves from all condemnation, at death or at judgment, and secures the soul's immediate entrance into happiness, and the resurrection of the body at the last day, and therefore such must be blessed: the phrase, "from henceforth", is differently placed; the Ethiopic version connects it with the word "write", rendering it, "write now"; and the Vulgate Latin version reads it with the next clause, "hereafter, yea, saith the Spirit"; and so the Latin interpreter of the Syriac version, though that itself seems rather to place it as ours does, and which is most correct; and is to be understood not of the time of John's writing, thenceforward to the resurrection; for those that died before his time were as happy as those who died after; nor of the time of death, though it is a truth, that from the time of the saints' death, and from the very moment of their separation, they are blessed, and are in a state of happiness until the resurrection; but of that period of time which the declarations made by the three preceding angels refer to, from thenceforward, and after the destruction of antichrist, and during the spiritual reign of Christ: and the sense is, that happy will those persons be that die in Christ within that time, and before the Laodicean church state takes place; when coldness, lukewarmness, and carnal security will seize upon men, and Christ will come upon them at an unawares; and those sharp and severe times will commence, signified by the harvest and vintage of the earth in the following verses, and which seem to be no other than the end of the world, and the destruction of it; wherefore happy will they be that are going to heaven before that time comes; see Ecc 4:1 yea, saith the Spirit; the third witness in heaven, who sets his seal to the truth of what the voice declares, and shows wherein this blessedness will consist: that they may rest from their labours; both of body and soul; from all toil of body, and laborious work, from all diseases and distempers of body, and all outward sorrows and calamities men labour under, and are fatigued with in this life; and from all inward troubles, from a body of sin, from the temptations of Satan, and from all doubts and fears, from their present warfare state, and all conflicts with their spiritual enemies: and their works do follow them; they do not go before them, to prepare heaven and happiness for them; nor do they take them along with them, and use them as pleas for their admission into the heavenly glory; but they will follow them, and will be found to praise, and honour, and glory, and will be taken notice of by Christ, and graciously rewarded by him, at his appearing and kingdom. This is directly opposite to the notions of the Jews, who say, that when a man departs this life, his works "go before him", and say unto him, thou hast done so and so, in such a place, and on such a day (w); and that whoever does a good work in this world, it shall "go before him" in the world to come (x); and so they (y) represent good works as saying to a man when he is about to die, "go in peace; before thou gettest thither, , we will go before thee, as it is said, Isa 48:8 "thy righteousness shall go before thee".'' Sometimes they say (z), they go along with him at the time of a man's departure: neither gold, nor silver, nor precious stones and pearls accompany him, but the law and good works, as it is said, Pro 6:22 "when thou goest it shall lead thee", &c. (w) T. Bab. Taanith, fol. 11. 1. (x) T. Bab. Sota, fol. 3. 2. & Avoda Zara, fol. 5. 1. & Nishmat Chayim, fol. 21. 1. (y) Pirke Eliezer, c. 34. & Yalkut Simeoni, par. 2. fol. 55. 4. (z) Pirke Abot, c. 6. sect. 9.

Blessed are those who are not permitted to worship the image of the beast nor to receive the mark upon their forehead and their hand, and because of this are put to death; for these, having taken up the crown of martyrdom, attain the same end as the other martyrs.

Those are said to die in the Lord who showed themselves approved in both their faith and their life. And for that reason they deserved to be called out from there. And so the text continues: “ ‘Yes,’ says the Spirit, ‘they will rest from their labors.’ ” As … he says that those impious have no rest day or night, now he says that the faithful deserved the rest from their good works. Indeed, since he had made mention of the wicked, it was necessary also to mention the fullness of the bliss of those who are good. And since this [bliss] exists among the leaders and the people, he in summary fashion includes both, speaking first in an indefinite manner, “Blessed are the dead who die in the Lord.” However, on behalf of those who work in the vineyard, he says they rest from their labors and so manifestly declares happiness to all so that he might promise to those who work in the vineyard a special fruit of rest after their labor. Therefore the apostle says, “We beseech you that you respect those who labor among you and are over you in the Lord and admonish you and that you esteem them more highly in love because of their work.” And he speaks even about himself, “I worked harder than any of them.” “For their deeds follow them,” it says. Concerning these the prophet says, “Establish the works of our hands over us.”

The voice from heaven does not bless all the dead, but only those who die in the Lord, who have died to the world and so carry about the dying of Jesus in the body and suffer with Christ. For these persons the departure from the body is truly a rest from their labor. Moreover, the obedience of their works is the reason for their unfading crowns and the rewards of glory that are the prizes given in great measure to those who prevail in the contests that the contestants of Christ, our God, endure to the end against invisible powers. “For the sufferings of the present time are not worth comparing with the glory that is to be revealed” to those who please God, as the apostle says. It is necessary also that we who yearn for such glory should pray unceasingly to God, saying, “Incline our hearts, O Lord, to your testimonies, and turn our eyes from every vanity,” and “enter not into judgment with your servants, for no living creature will be righteous before you.” Rather, visit us with your bountiful mercies, for the might and the kingdom and the power and the glory are yours, namely, of the Father and of the Son and of the Holy Spirit, now and forever and unto the ages of ages. Amen.

And I heard a voice from heaven saying: Write. How beautiful is the concord of the preachers. Behold, one declares the kingdom of the Lord is coming, another says the city of the devil has fallen; one preaches the flames of the impious, another the rest of the blessed, which emits its voice both from heaven and commands it to be recorded as worthy of eternal memory. For the just rejoice because their names are written in heaven; the impious, however, are blotted out from the book of the living.

Blessed are the dead who die in the Lord. I give thanks to you, Jesus, who bless those in heaven who die in you on earth. How much more those who happily give their lives for your faith and in your faith!

From now on, says the Spirit, that they may rest from their labors, etc. Just as he had said that the wicked have no rest perpetually, so on the contrary, he teaches that the faithful, aided by their former works, from now on, that is, from the time of death, rest. For when He gives sleep to His beloved, this is the inheritance of the Lord (Ps. 127). But because of the cold, the sluggard will not plow; he will beg in summer, and it will not be given to him.

The Lamb on mount Sion, and his company and their character, Rev 14:1-5. The angel flying in the midst of heaven, with the everlasting Gospel, Rev 14:6, Rev 14:7. Another angel proclaims the fall of Babylon, Rev 14:8. A third angel denounces God's judgments against those who worship the beast or his image, Rev 14:9-11. The patience of the saints, and the blessedness of them who die in the Lord, Rev 14:12, Rev 14:13. The man on the white cloud, with a sickle, reaping the earth, Rev 14:14-16. The angel with the sickle commanded by another angel, who had power over fire, to gather the clusters of the vines of the earth, Rev 14:17, Rev 14:18. They are gathered and thrown into the great winepress of God's wrath, which is trodden without the city, and the blood comes out 1600 furlongs, Rev 14:19, Rev 14:20.

I heard a voice from heaven - As the information now to be given was of the utmost importance, it is solemnly communicated by a voice from heaven; and the apostle is commanded to write or record what is said. Blessed are the dead - Happy are they. They are happy in two respects: 1. They do not see the evil that shall come upon the world, and are exempted from any farther sufferings. 2. They actually and conscientiously enjoy happiness in a state of blessedness. In the first sense, Happy are the dead! is a proverb frequently to be met in the Greek and Roman poets. Ex. gr. Τρις μακαρες Δαναοι και τετρακις, οἱ τοτ' ολοντο Τροιῃ εν ευρειη, χαριν Ατρειδῃσι φεροντες. Ὡς δη εγωγ' οφελον θανεειν και ποτμον επισπειν Ηματι τῳ, ὁτε μοι πλειστοι χαλκηρεα δουρα Τρωες επερῥιψαν περι Πηλειωνι θανοντι. Odyss., lib. v. ver. 306. Happy, thrice happy; who, in battle slain, Press'd, in Atrides' cause, the Trojan plain: O, had I died before that well fought wall; Had some distinguished day renown'd my fall, Such as was that when showers of javelins fled, From conquering Troy, around Achilles dead. Pope. Thus imitated by the prince of the Roman poets: - Extemplo Aeneae solvuntur frigore membra. Ingemit, et, duplices tendens ad sidera palmas, Talia voce refert: O terque quaterque beati, Queis ante ora patrum Trojae sub moenibus altis Contigit oppetere! O Danaum fortissime gentis Tydide, mene Iliacis occumbere campis Non potuisse? tuaque animam hanc effundere dextra? Saevus ubi Aeacidae telo jacet Hector, ubi ingens Sarpedon: ubi tot Simois correpta sub undis Scuta virum, galeasque, et fortis corpora volvit. Virg., Aen. i., ver. 93. "In horror fix'd the Trojan hero stands, He groans, and spreads to heaven his lifted hands. Thrice happy those whose fate it was to fall, Exclaims the chief, before the Trojan wall! O, 'twas a glorious fate to die in fight! To die so bravely in their parents' sight! O, had I there, beneath Tydides' hand, That bravest hero of the Grecian band, Pour'd out this soul, with martial glory fired, And in the plain triumphantly expired, Where Hector fell, by fierce Achilles' spear, And great Sarpedon, the renown'd in war; Where Simois' stream, encumber'd with the slain, Rolls shields and helms and heroes to the main." Pitt. Which die in the Lord - These are the only glorious dead. They die, not in the field of battle, in either what are called lawful or unlawful wars against their fellow men; but they die in the cause of God, they die under the smile and approbation of God, and they die to live and reign with God for ever and ever. From henceforth - Απαρτι· From this time; now; immediately. This word is joined to the following by many MSS. and some versions. It was a maxim among the Jews, that as soon as the souls of the just departed from this life they ascended immediately to heaven. Yea, saith the Spirit - The Holy Spirit confirms the declaration from heaven, and assigns the reasons of it. That they may rest from their labors - Have no more tribulation and distress. And their works do follow there - Εργα αυτων ακολουθει μετ' αυτων· And their works follow With them. They are in company. Here is an elegant prosopopoeia or personification; their good works, sufferings, etc., are represented as so many companions escorting them on their way to the kingdom of God. There are some good and pertinent things in the Jewish writers on this subject. "Rabbi Jonathan taught, If a man perform one righteous action in this life, it goes before him into the world to come. But if a man commit one crime, it cleaves to him, and drags him to the day of judgment." Sota, fol. 3, 2. Avoda Sara, fol. 5, 1. "Come and see, If any man observe a precept, that work ascends to God, and says, Such a one performed me. But if a man transgress the law, that sin ascends to the holy blessed God, and says, I came from such a one, who has performed me." Sohar Levit., fol. 34, col. 136. Here the same personification is observed as that in the text. "In that hour in which a man passes from this life into eternity, all his works precede him; and there they say unto him, 'This and that thou hast done in such a place on such a day.' This he shall acknowledge. They shall require that he shall subscribe this with his own hand, as it is written, Job 37:7; each man shall subscribe with his own hand; and not only this, but he shall acknowledge that the sentence brought against him is most just." Taanith, fol. 11, 1. The following elegant similitude Schoettgen gives from Sepher Hachayim, Part II., fol. 47, 1, 2. "A certain man had three friends, two of whom he loved; but the third he did not highly esteem. On a time the king commanded him to be called before him; and being alarmed, he sought to find an advocate. He went to that friend whom he loved most, but he utterly refused to go with him. The second offered to go with him as far as the door of the king's palace, but refused to speak a word in his behalf. The third, whom he loved least, not only went with him, but pleaded his cause so well before the king that he was cleared from all blame. In like manner, every man has three friends, when he is cited by death to appear before God. The first friend, whom he loved most, viz., his money, cannot accompany him at all. His second, viz., his relations and neighbors, accompanied him only to the grave, and then returned; but could not deliver him from the Judge. The third friend, whom he held but in little esteem, viz., the law and his good works, went with him to the king, and delivered him from judgment." The meaning of this most plainly is, that nothing except the deeds of good and evil men shall accompany them to the judgment-seat of God, and that a man's lot will be in the other world as his conduct has been in this; Their works follow with them.

THE LAMB SEEN ON ZION WITH THE 144,000. THEIR SONG. THE GOSPEL PROCLAIMED BEFORE THE END BY ONE ANGEL: THE FALL OF BABYLON, BY ANOTHER: THE DOOM OF THE BEAST WORSHIPPERS, BY A THIRD. THE BLESSEDNESS OF THE DEAD IN THE LORD. THE HARVEST. THE VINTAGE. (Rev. 14:1-20) a--A, B, C, Coptic, and ORIGEN read, "the." Lamb . . . on . . . Sion--having left His position "in the midst of the throne," and now taking His stand on Sion. his Father's name--A, B, and C read, "His name and His Father's name." in--Greek, "upon." God's and Christ's name here answers to the seal "upon their foreheads" in Rev 7:3. As the 144,000 of Israel are "the first-fruits" (Rev 14:4), so "the harvest" (Rev 14:15) is the general assembly of Gentile saints to be translated by Christ as His first act in assuming His kingdom, prior to His judgment (Rev 16:17-21, the last seven vials) on the Antichristian world, in executing which His saints shall share. As Noah and Lot were taken seasonably out of the judgment, but exposed to the trial to the last moment [DE BURGH], so those who shall reign with Christ shall first suffer with Him, being delivered out of the judgments, but not out of the trials. The Jews are meant by "the saints of the Most High": against them Antichrist makes war, changing their times and laws; for true Israelites cannot join in the idolatry of the beast, any more than true Christians. The common affliction will draw closely together, in opposing the beast's worship, the Old Testament and New Testament people of God. Thus the way is paved for Israel's conversion. This last utter scattering of the holy people's power leads them, under the Spirit, to seek Messiah, and to cry at His approach, "Blessed is He that cometh in the name of the Lord."

Encouragement to cheer those persecuted under the beast. Write--to put it on record for ever. Blessed--in resting from their toils, and, in the case of the saints just before alluded to as persecuted by the beast, in resting from persecutions. Their full blessedness is now "from henceforth," that is, FROM THIS TIME, when the judgment on the beast and the harvest gatherings of the elect are imminent. The time so earnestly longed for by former martyrs is now all but come; the full number of their fellow servants is on the verge of completion; they have no longer to "rest (the same Greek as here, anapausis) yet for a little season," their eternal rest, or cessation from toils (Th2 1:7; Greek, "anesis," relaxation after hardships. Heb 4:9-10, sabbatism of rest; and Greek, "catapausis," akin to the Greek here) is close at hand now. They are blessed in being about to sit down to the marriage supper of the Lamb (Rev 19:9), and in having part in the first resurrection (Rev 20:6), and in having right to the tree of life (Rev 22:14). In Rev 14:14-16 follows the explanation of why they are pronounced "blessed" now in particular, namely, the Son of man on the cloud is just coming to gather them in as the harvest ripe for garner. Yea, saith the Spirit--The words of God the Father (the "voice from heaven") are echoed back and confirmed by the Spirit (speaking in the Word, Rev 2:7; Rev 22:17; and in the saints, Co2 5:5; Pe1 4:14). All "God's promises in Christ are yea" (Co2 1:20). unto me--omitted in A, B, C, Vulgate, Syriac, and Coptic. that they may--The Greek includes also the idea, They are blessed, in that they SHALL rest from their toils (so the Greek). and--So B and ANDREAS read. But A, C, Vulgate, and Syriac read "for." They rest from their toils because their time for toil is past; they enter on the blessed rest because of their faith evinced by their works which, therefore, "follow WITH (so the Greek) them." Their works are specified because respect is had to the coming judgment, wherein every man shall be "judged according to his works." His works do not go before the believer, nor even go by his side, but follow him at the same time that they go with him as a proof that he is Christ's.