VERSE 1 Then I looked, and behold, the Lamb was standing on Mount Zion (Kai. ei=don( kai. ivdou. to. avrni,on e`sto.j evpi. to. o;roj Siw,n [conj kai + aor.act.ind.1s. orao see; "looked" + conj kai + part idou behold = midd.imper.2s + art.w/noun nom.nt.s. arnion lamb + perf.act.part.nom.nt.s. histemi stand + prep epi on + art.w/noun acc.nt.s. oros mountain + noun gen.f.s. Zion], and with Him one hundred and forty-four thousand [kai. metV auvtou/ e`kato.n tessera,konta te,ssarej cilia,dej [conj kai + prep meta with + pro.gen.m.s. autos "Him" + adj.nom.f.p. hekaton one hundred + adj.nom.f.p. tesserakonta forty + adj.nom.f.p. tessares four + noun nom.f.p. chilias thousand], having His name and the name of His Father written on their foreheads [e;cousai to. o;noma auvtou/ kai. to. o;noma tou/ patro.j auvtou/ gegramme,non evpi. tw/n metw,pwn auvtw/n [pres.act.part.nom.f.p. echo have + art.w/noun acc.nt.s. onoma name + pro.gen.m.s. autos "His" + conj kai + art.w/noun acc.nt.s onoma + art.w/noun gen.m.s. pater father + noun gen.m.s. autos "His" + perf.pass.part.acc.nt.s. grapho write + prep epi on + art.w/noun gen.nt.p. metopon forehead + pro.gen.m.p. autos "their"]).

ANALYSIS: VERSE 1

1. This vision of John’s looks forward to the moment when the 144,000 of Revelation chapter seven are elevated above the earthly scene to a place of paramount distinction in the 3^rd heaven.
2. "Then I looked" introduces each of the three scenes of this chapter as it did the two scenes of chapter 13.
3. The three scenes consist of the Lamb standing with the 144,000 on Mt Zion (vv. 1-5), four special pronouncements to humanity during the tribulation (vv. 6-13), and a final vision of the climatic wrath at the 2^nd Advent (vv. 14-20).
4. The first of these items is prefaced with "behold" to draw the reader’s attention to a most striking and extraordinary development with respect to the 144,000.
5. This signals an unexpected event with respect to this category of tribulational saints.
6. "The Lamb" is none other than the glorified God-man first presented under this symbol in connection with the search for someone worthy to break the seven seals in chapter 5.
7. "The Lamb" is referred to as such in Rev. 5:6,8,12,13; 6:1,7,9,16; 7:9,10,14,17; 8:1, 12:11; 13:8; 14:1,4,10; 15:3; 17:14; 19:7,9; 21:9,14,22,23; 22:1,3.
8. Besides pointing back to the gentleness and meekness of Jesus Christ who willing laid down His life for His own, this figure contrasts sharply with the beast who arises from the sea and the imitation-like lamb arising from the earth in chapter 13.
9. This "lamb" has His feet firmly planted on heaven’s Mount Zion as seen in the perfect participle "standing."
10. His posture is no longer that of a sacrificial lamb, but that of a militant victor with His feet firmly fixed on the pavement of Mount Zion above.
11. The Mount Zion mentioned here is either the heavenly Mount Zion or its earthly counterpart.
12. Both here and in the only other mention of Mount Zion in the NT outside quotes from the OT (Matt. 21:5; Jn. 12:15; Rom. 9:33; 11:26; 1Pet. 2:6) the reference is to heaven above.
13. That other reference is Heb. 12:22 where the reference is clearly to the heavenly prototype (e.g., an original on which something is patterned).
14. The extended reference reads: "But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, to the general assembly and church of the first-born who are enrolled in heaven, and to God, the Judge of all, and to the spirits of righteous men made perfect, and to Jesus, the mediator of a new covenant, and to the blood sprinkled, which speaks better than Abel" (Heb. 12:22-24).
15. Note also Gal. 2:26, "But the Jerusalem above is free, which is the mother of us all."
16. We thus dismiss the previous interpretation that saw the 144,000 rendezvousing with Jesus Christ on the hill in Jerusalem known as Zion at the 2^nd Advent.
17. Outside of this verse and the verse in Hebrews Zion refers to the geographical spot within the hills of Jerusalem.
18. God’s eternal purpose is to install His King on the earthly Zion (cf. Ps. 2:6).
19. Of the 162 references to Zion in the Scripture, only two are in reference to the heavenly Zion, the prototype of the earthly Zion.
20. The prepositional phrase "with Him" suggests close physical proximity.
21. The 144,000 have previously been identified in chapter 7 as consisting of 12,000 male Jews from 12 tribes of Israel (cf. 7:1-8) who will be sealed around the midpoint of the tribulation.
22. In fact, the opening of the 7^th seal is delayed so these men can be sealed and sent out to evangelize the nations for the balance of the tribulation (7:1-3).
23. The sealing suggests that these believers are completely insulated from the perils connected with divine wrath as well as attacks from human opponents.
24. Like the two witnesses before them, they are afforded supernatural protection from all enemies.
25. The difference is that these men are raptured out of the tribulation in the days just before the 2^nd Advent.
26. They probably are taken out just before the seven bowl judgments of Revelation 16.
27. With respect to the tribulation there will be three great disappearing acts: the rapture of the Church, the resurrection of the two witnesses, and the resurrection of the 144,000.
28. To add support to this identification of Mount Zion, the scene which follows in verse 2 contains the same elements as noted earlier in Revelation, namely activities around the throne of God in anticipation of the coming kingdom on earth.
29. Finally, there is mention of the name of God the Son and God the Father written on their foreheads.
30. As with those who refuse to take the mark of the beast and suffer martyrdom and receive God’s name on their foreheads, so it will be done for these men (cf. Rev. 20:4).
31. In fact all believers will enjoy this mark as a token of ownership (cf. Rev. 22:4).

Musical Accompaniment (v.2)

VERSE 2 And I heard a voice [sound] from heaven, like the sound of many waters and like the sound of loud thunder (kai. h;kousa fwnh.n evk tou/ ouvranou/ w`j fwnh.n u`da,twn pollw/n kai. w`j fwnh.n bronth/j mega,lhj [conj kai + aor.act.ind.1s. akouo hear + noun acc.f.s. phone voice, sound + prep ek from + art.w/noun abl.m.s. ouranos heaven (3<sup>rd</sup>) + conj hos like + noun acc.f.s. phone sound, voice + noun gen.nt.p. hudor water + adj.gen.nt.p. polus much; "many" + conj kai + conj hos like + noun acc.f.s. phone sound + noun gen.f.s. bronte thunder; at 4:5; 6:1; 8:5; 10:3,4; 11:19; 14:2; 16:18; 19:6 + adj.gen.f.s. megas great], and the voice [sound] which I heard was like the sound of harpists playing on their harps [kai. h` fwnh. h]n h;kousa w`j kiqarw|dw/n kiqarizo,ntwn evn tai/j kiqa,raij auvtw/n [conj kai + art.w/noun nom.f.s. phone sound + pro.acc.f.s. hos which + aor.act.ind.1s. akouo hear + conj hos like + noun gen.m.p. kitharodos harpist + pres.act.part.gen.m.p. kitharizo play the harp + prep en + art.w/noun loc.f.p. kithara harp + pro.gen.m.p. autos "their"]).

ANALYSIS: VERSE 2

1. This verse describes the musical accompaniment to the singing of the 144,000 man choir in the heavenly Zion.
2. The noun translated "voice" and "sound" in this verse is used in connection with that which is not intelligible speech.
3. "And I heard a voice/sound from heaven" indicates John’s perspective in the visionary mode.
4. He previously in his vision sees himself on earth (cf. 13:1 corrected translation).
5. He could have seen and heard this vision from the vantage point of heaven as in other instances (cf. 4:1ff.), but he sees and hears this vision from the perspective of someone on earth.
6. All is possible when dealing with this kind of revelatory information.
7. "From heaven" is an ablative of source with the preposition.
8. The sound or voice refers to the instrumental backing to the song of verse 3.
9. It reminds the seer of many waters roaring or like the sound of loud thunder.
10. The two make a similar noise, which is very impressive.
11. So these two phenomena in the natural world are replicated in the overall sound of the harpist who supply the instrumental support for the performance.
12. Yet the musical score resembles the sound of harp players (cf. comparative conjunction hos).
13. The music was both loud (flowing waters and thunder) and melodious (144,000 harpists).
14. The harpists are none other than those who are there as a consequence of their martyrdom by the beast.
15. They were first brought to our attention in connection with the fifth seal judgment (Rev. 6:9).
16. They are designated "a great multitude which no one could count, from every nation, and tribes and peoples and tongues" in Rev.7:9ff.
17. In Rev.15:2 this same group of believers in heaven are seen with harps.
18. The 144,000 and this multitude from the Gentile nations are the two subjects of Revelation chapter 7.
19. The one is ravaged by the perils of persecution, while the other is totally insulated from the sufferings common to all humanity during those unprecedented years.
20. Both groups will enjoy Ph2 blessedness based on their status as Ph1 and Ph2 overcomers.

The New Song (v.3)

VERSE 3 And they sang a new song before the throne and before the four living creatures and the elders (kai. a;|dousin Îw`jÐ wv|dh.n kainh.n evnw,pion tou/ qro,nou kai. evnw,pion tw/n tessa,rwn zw,|wn kai. tw/n presbute,rwn [conj kai + pres.act.ind.3p. ado sing + noun acc.f.s. hode song + adj.acc.f.s. kainos new + prep enopion before, in front of + art.w/noun gen.m.s. thronos throne + conj kai + prep enopion before + art.w/adj.gen.nt.p. tessares four + noun gen.nt.p. zoon living creature + conj kai + art.w/adj.gen.m.p. presbuteros]; and no one could learn the song except the one hundred and forty-four thousand who had been purchased from the earth [kai. ouvdei.j evdu,nato maqei/n th.n wv|dh.n eiv mh. ai` e`kato.n tessera,konta te,ssarej cilia,dej( oi` hvgorasme,noi avpo. th/j gh/j [conj kai + pro.nom.m.s. oudeis no one, nobody + imperf.dep.ind.3s. dunamai be able, can + aor.act.infin. manthano learn, be taught + art.w/noun acc.f.s. ode song + part ei if, since + neg me not = "except" + art.w/adj.nom.f.p. ekaton one hundred + adj.nom.f.p. tessarankonta forty + adj.nom.f.p. tessares four + noun nom.f.p. chilias thousand + perf.pass.part.nom.m.p. agorazo buy, purchase + prep apo + art.w/noun gen.f.s. ge earth].

ANALYSIS: VERSE 3

1. Verse 2 presents the melodious aspect of the song, which is produced by the instrumental accompaniment of the great multitude which is featured prominently in the throne room during the seven years.
2. The musical accompaniment sounds similar to many waters and great thunder.
3. The overall effect is like that of many harpists playing.
4. This verse tells us that the song is sung "before the throne and before the living creatures and elders."
5. This heavenly scene was first introduced to us in chapter four and following (cf. 4:1-4, 9,10; 5:6,8,11,14; 7:11; 11:16).
6. Some interpreters affirm that the song in not sung by the 144,00 but by angels in heaven.
7. This they must do because they think that the scene presented in verse 1 takes place on Mount Zion in Jerusalem at the 2^nd Advent.
8. This is a real stretch as there is not direct indication that this song is sung by angels.
9. The "they" of this verse is the 144,000, as that is the most natural reading of the verse in its context.
10. Also, note the statement within this verse that says the 144,000 are the only ones who "could learn the song."
11. It is their exclusive privilege to perform this "new song."
12. In order to perform it before an audience, that includes the four living creatures and the twenty-four elders, they must be in heaven.
13. The preposition "before" means in the immediate presence of someone or something.
14. John is introduced to this future scene just as the performance begins (v.1).
15. The words of the "new song" will be revealed when the performers first sing it.
16. When first sung in heaven the words of the song and the doctrinal truths expressed will be perfectly clear to those in attendance.
17. The song no doubt will have to do with the unique experience of the 144,000 and the role they are called upon to play in the service of God during the tribulation.
18. It probably will be a ballad-like song narrating their spiritual history.
19. The song is "new" meaning that it is unlike anything that has gone before.
20. The statement that "no one could learn the song" means exactly what it says.
21. Only these men, among finite beings, are granted the ability to sing this particular song.
22. This is an unsolved mystery, since the song will be performed in the presence of many witnesses, who have considerable abilities.
23. The song will be a tribute to God, His power and His grace from the perspective of their experience as redeemed members of the chosen race of Israel (cf. Rev. 7:1ff.).
24. If these men are in heaven, as the preponderance of evidence suggests, then we must conclude that they get there one of two ways.
25. Either by mass death or by resurrection.
26. From what we shall learn in verse 4, the latter is the preferred interpretation.
27. The former idea conflicts with their sealing by angels at around the midpoint of the tribulation (cf. Rev. 7:1-4; 9:4).
28. It would seem to follow, that if these men are immune from the demon torment connected to the 5^th trumpet judgment of Rev. 9:1-11, then they are immune from all demonically sponsored misery, including the genocide perpetrated by the two beasts of Rev.13 (cf. Rev. 9:4 "And they were told that they should not hurt the grass of the earth, nor any green thing, nor any tree, but only the men who do not have the seal of God on their foreheads.").

Four Distinctive Characteristics (vv. 4-5)

VERSE 4 These are the ones who have not been defiled with women (ou-toi, eivsin oi] meta. gunaikw/n ouvk evmolu,nqhsan( parqe,noi ga,r eivsin [pro.nom.m.p. houtos "these"; occurs 3x in v.4 + pres.act.ind.3p. eimi to be + pro.nom.m.p. hos "the ones" + prep meta with + noun gen.f.p. gune woman + neg ouk + aor.pass.ind.3p. moluno stain, soil; defile], for they have kept themselves chaste [parqe,noi ga,r eivsin [noun nom.m.p. parthenos virgin + conj gar for + pres.act.ind.3p. eimi "have kept themselves chaste"]).

These are the ones who follow the Lamb wherever He goes (ou-toi oi` avkolouqou/ntej tw/| avrni,w| o[pou a'n u`pa,gh| [pro.nom.m.p. houtos "these" + def.art.nom.m.p. hoi "the ones" + pres.act.part.nom.m.p. akloutheo follow + art.w/noun dat.nt.s. arnion lamb + conj hopou where + part an "ever" + pres.act.subj.3s. hupago go, journey, lead].

These have been purchased from among men as first fruits to God and to the Lamb (ou-toi hvgora,sqhsan avpo. tw/n avnqrw,pwn avparch. tw/| qew/| kai. tw/| avrni,w| [pro.nom.m.p. houtos "these" + aor.pass.ind.3p. agorazo purchase; redeem + prep apo from + art.w/noun gen.m.p. anthropos man + noun nom.f.s. aparche firstfruit + art.w/noun dat.m.s. theos God + conj kai + art.w/noun dat.nt.s. arnion lamb]).

VERSE 5 And no lie was found in their mouth (kai. evn tw/| sto,mati auvtw/n ouvc eu`re,qh yeu/doj [conj kai + prep en in + art.w/noun loc.nt.s. stoma mouth + pro.gen.m.p. autos "their" + neg ouk + aor.pass.ind.3s. eurisko find + noun nom.nt.s. pseudo lie]; they are blameless [a;mwmoi, eivsin [adj.nom.m.p. amomos unblemished; blameless]).

ANALYSIS: VERSES 4-5

1. The 144,000 are converts and disciples of the two witnesses.
2. The two witnesses will provide a detailed and accurate presentation of Bible prophecy including the book of Revelation for those who faithfully listen to their prophetic voice.
3. Included in that presentation will be doctrine related to those who will be chosen to be among the 144,000.
4. So those who are chosen and sealed out of the tribes of Israel will know their destiny and special responsibilities.
5. Three times in verse 4 the demonstrative pronoun translated "these" demark the 144,000 from all other categories of tribulational saints.
6. Actually, there are four distinctives with respect to these men; the fourth is noted in verse 5.
7. When these individuals are sealed and commissioned to evangelize the nations they will have been fully apprised of these distinctives.
8. They will know both who they are and what is specifically required of them.
9. First, these individuals are called to celibacy.
10. They are undoubtedly young men of marrying age.
11. Yet they are called to forgo divine institution number two which is marriage.
12. Furthermore they are to avoid all temptation with respect to overt sexual immorality.
13. They will possess a sin nature and will like all believers sin and need to rebound, but they are to absolutely avoid fornication.
14. So both legitimate as well as illicit sexual activity is forbidden to these men.
15. Actually, their niche is not conducive to taking a wife.
16. They are afforded supernatural protection from the elements and from enemies, but their wives and families would not be so protected.
17. They are constantly traveling during the last half of the tribulation taking the message of eternal salvation to the nations.
18. They will be tempted but they are to remain chaste with respect of women.
19. The words "with women" stand in the emphatic position making it clear this is not figurative language.
20. The Greek term translated "they have kept themselves chaste" is literally "they are virgins."
21. The noun parthenos refers to anyone who has had no sexual intercourse.
22. The term is used for doctrinal purity as in 2Cor. 11:2 and Matt. 25:1.
23. The meaning of parthenoi is here in reference to celibacy; i.e., it excludes married men.
24. The peculiar demands of their mission require celibacy.
25. This in no way denigrates marriage, but is necessary due to their niche and calling (cf. 1Cor.9:5).
26. Considering their special and supernatural existence in a dangerous cosmos, they will be targets of seduction when it is obvious they cannot be harmed physically.
27. But to a man they will resist all such attacks.
28. Next comes a reference to their complete devotion to God in the words "who follow the Lamb wherever He goes."
29. The present participle "who follow" refers to their habit of continually following the Lord/Lamb.
30. They demonstrate themselves to be willing to go and do whatever is required of them to the end.
31. The repeated admonition of Christ was for men to follow Him (e.g., Matt. 9:9; 10:38; 16:24; 19:21; Mk. 8:34; 9:38; 10:21; Lk. 5:27; 9:23; Jn. 8:12; 10:4,5,27; 12:26; 21:22).
32. These men will sacrifice whatever is necessary to fulfill their special calling.
33. Where the Lamb goes is where the Spirit directs.
34. The Lamb remains in heaven but it is His agent whom they follow.
35. The last item (line 3) in verse 4 refers to their special phase 3 situation that is based on their phase 1 redemption.
36. Obviously these men are converts who come out of the tribulation.
37. Like all men they will be redeemed from the grip of spiritual death and condemnation (see doctrine of redemption).
38. The term "first fruits" (aparche) occurs 9x in the NT (Rom. 8:23; 11:16; 16:5; 1Cor. 15:20,23; 16:15; 2Thess. 2:13; Jam. 1:18; Rev. 14:4).
39. Its background is the first portion of a crop harvest that is close at hand.
40. It refers to the very first grain that comes to maturity in the field.
41. It is used figuratively of the first converts in an era or place (cf. Rom. 16:5; 1Cor. 16:15; Jam. 1:18 (alpha church).
42. It is also used of a category of resurrection, namely the first and only individual, Jesus Christ (1Cor. 15:20, 23).
43. It is used of the indwelling of God the Holy Spirit as the token of future resurrection (Rom. 8:23).
44. In 2Thess. 2:13 it is used in the sense of "from the beginning" in reference to eternity past.
45. And in Rom. 11:16 the reference is to Jewish converts followed by the converts of the CA.
46. There is no evidence that the 144,000 are the very first to believe in Christ following the Rapture.
47. But we do have evidence that they are the first believers to be resurrected during the tribulation.
48. Their presence in heaven before the throne implies their resurrection (cf. v.1).
49. There is no evidence that these men will undergo mass martyrdom at the hands of the beast as they are sealed from all harm.
50. These men are the earnest of the blessings about to come to humanity in the golden age to follow.
51. These then are an elite who will enjoy a prestige all their own.
52. They are a kind of offering to God and to the Lamb which portends blessing for those who come after them in resurrection.
53. Adherence to the truth of BD is another critical quality this group will exhibit (v.5).
54. Particularly commendable is their avoidance of falsehood with respect to God’s plan and word.
55. They remain separate from those who engage in lies.
56. Note the anarthrous "lie" to emphasize quality.
57. They will avoid all pressures to compromise their message.
58. No ridicule or threat or bribe will dissuade them from speaking the truth to whoever is in front of them.
59. There will be 144,000 voices and there will be total unanimity of content.
60. The abrupt "they are blameless" refers to the Ph3 assessment that all who know and adhere to the truth can attain (cf. Eph. 1:4; Col. 1:22; Phil. 2:15; Jude 24
61. The term "blameless" is used of OT sacrifices that were without flaw and therefore fit to be offered.

Four Angelic Announcements (vv. 6-13)

Worldwide Proclamation of the Gospel (vv. 6-7)

VERSE 6 And I saw another angel flying in midheaven (Kai. ei=don a;llon a;ggelon peto,menon evn mesouranh,mati [conj kai + aor.act.ind.1s. eidon saw + adj.acc.m.s. allos another (same kind) + pres.dep.part.acc.m.s. petomai fly + prep en in + noun loc.nt.s. mesuranema midair], having an eternal gospel to preach to those who live on the earth [e;conta euvagge,lion aivw,nion euvaggeli,sai evpi. tou.j kaqhme,nouj evpi. th/j gh/j [pres.act.part.acc.m.s. echo have + noun acc.nt.s. euangelion good news; gospel + adj.acc.nt.s. aionios eternal, everlasting + aor.act.infin. euangelizo proclaim (good news); evangelize + prep epi upon + art.w/pres.dep.part.acc.m.p. kathemai live + prep epi upon + art.w/noun gen.f.s. ge soil, ground, earth], and to every nation and tribe and tongue and people [kai. evpi. pa/n e;qnoj kai. fulh.n kai. glw/ssan kai. lao,n [conj kai + prep epi upon; "to" + adj.acc.nt.s. pas every + noun acc.nt.s. ethnos nation + conj kai + noun acc.f.s. phule tribe + conj kai + noun acc.f.s. glossa tongue, language + conj kai + noun acc.m.s. laos people (as making up an nation)];

Content (v.7)

VERSE 7 and he said with a loud voice (le,gwn evn fwnh/| mega,lh| [pres.act.part.nom.m.s. lego say + prep en + noun instr.f.s. phone voice + adj.instr.f.s. megas great; "loud"], "Fear God, and give Him glory [Fobh,qhte to.n qeo.n kai. do,te auvtw/| do,xan [aor.pass.imper.2p. phobeo fear + art.w/noun acc.m.s. theos God + conj kai + aor.act.imper.2p. didomi give + pro.dat.m.s. autos him + noun acc.f.s. doza glory], because the hour of His judgment has come [o[ti h=lqen h` w[ra th/j kri,sewj auvtou/ [conj hoti since, for (this reason) +aor.act.ind.3s. erchomai come + art.w/noun nom.f.s. hora hour + art.w/noun gen.f.s. krisis judgment + pro.gen.m.s. autos "His"]; worship Him who made the heaven and the earth and sea and springs of waters [kai. proskunh,sate tw/| poih,santi to.n ouvrano.n kai. th.n gh/n kai. qa,lassan kai. phga.j u`da,twn [conj kai + aor.act.imper.2p. proskuneo worship + art.w/aor.act.part.dat.m.s. poieo do, make + art.w/noun acc.m.s. ouranos heaven (1^st) + conj kai + art.w/noun acc.f.s. ge earth + conj kai + noun acc.f.s. thalassa sea + conj kai + noun acc.f.s. pege spring, fountain + noun gen.nt.p. hudor water])."

ANALYSIS: VERSES 6-7

1. "Another angel" introduces a new development in the tribulational drama as "another angel" did at 7:2; 8:3 and 10:1.
2. This angel is the first of six such angels to participate in the announcements and enactments of this chapter (cf. vv. 8, 9, 15, 17, 18).
3. The adjective "another" means another of the same kind and refers to a holy angel.
4. "Another" simply means an angel in the category of those thus far encounters in the book that are in the service of God.
5. John saw this angel "flying in midheaven" where he was in the sight of all and his message was audible to all.
6. He had in his possession ("having") and eternal gospel to proclaim "to those who sit upon the earth and to every nation and tribe and tongue and people."
7. This is not the usual phrase for earth-dwellers because "sit" (kathemenous) takes the place of "dwell" (katoikuntas)
8. This expression is identical with the one occurring in Jer. 32:29 [LXX] (Jer. 25:29).
9. The full expression depicts the totally of humanity living on the earth in the tribulation.
10. No barrier (culture or language) will hinder the communication of Gospel 1 to humans around the globe.
11. The actual content of the Gospel is not given in these two verses.
12. This is the only occurrence of the title "eternal gospel" in the NT.
13. The adjective "eternal" probably has to do with the fact that the gospel promises eternal life to those who believe in Christ.
14. Interpreters tend to think that this wave of evangelism takes place late in the tribulation because of where this announcement is positioned within the book.
15. Like the announcement warning humanity not to take the mark of the beast, it would seem that this announcement comes early on in the tribulation, rather than late, when many have already taken the mark.
16. This angel will communicate phase 1 information to the nations in advance of the wrath that will take many lives.
17. Evangelism of the nations in the 2^nd half of the tribulation (2^nd major wave) will be accomplished by the 144,000.
18. So we will consider this announcement as occurring very early on in the tribulation before the really destructive seal judgments come into play.
19. The point of the "loud voice" is to show that no matter where people might be the message will penetrate even the most sound proof environments so all might hear the message of eternal salvation.
20. The "loud voice" is noted at Rev. 1:10; 5:1,12; 6:20; 8:13; 10:3; 11:12; 12:10; 14:7, 9, 15, 18; 16:1, 17; 18:2 ("mighty voice"); 19:1, 17; and 21:3.
21. To accomplish this feat in a relatively short time points to the incredible powers inherent in angels.
22. The audile aspect is clearly supernatural.
23. The admonition of verse 7 contains three imperatives.
24. While there is no recorded command to believe in the coming Savior, there is a preliminary admonition to the peoples of the nations.
25. The admonition consists of three interrelated imperatives (aorists).
26. These imperatives are directed to humanity in the unsaved state.
27. Its appeal is to the natural man who first told to "fear God."
28. The fear of God is essential to spiritual survival in the face of impending wrath (cf. Lk. 23:40).
29. Fear of God leads to the salvation adjustment.
30. Fear of God is a mental attitude of self-humiliation.
31. The next command is to "give Him glory."
32. This command implies repentance and a willingness to do what is necessary to avoid the consequences of unbelief.
33. Those who repent and believe give glory to God.
34. Giving glory to God is the outward expression of a change of mind.
35. It concerns a full recognition of who and what God is.
36. In this context it is to acknowledge Him as supreme over all.
37. It often is accompanied with some overt action or acknowledgement.
38. Here it has to do with faith in Christ over against idolatry and unbelief.
39. Those who give Him glory are those who acknowledge His ways with particular emphasis on obedience to the gospel of eternal salvation.
40. The reason for the urgency is stated by the angel as "because the hour of His judgment has come."
41. "The hour" refers to the seven year tribulation with all of its horrors (cf. Rev. 3:10; 14:15).
42. The verb "has come" is a dramatic aorist.
43. For the nations grace will precede judgment.
44. "The judgment" (he kriseos) refers to the entire wrath that is coming against the nations.
45. Interestingly, this is the first time the noun judgment occurs in Revelation.
46. This is ample motivation for humanity to respond and be delivered from eternal wrath.
47. The nations must first recognize God for who and what He is and then obey the commandment to believe in Christ (1Jn. 3:23 "This is His commandment, that we believe in the name of His Son Jesus Christ, and love one another, just as He commanded us."; cp. Jn. 12:50).
48. Again, "the hour of His judgment" is the seven year tribulation (cf. Rev. 3:10 "Because you (church at Philadelphia) have kept the word of My patience, I also will keep you from the hour of testing, that hour which is about to come upon the whole world, to test those who dwell on the earth.").
49. The final aorist imperative "worship Him" is a call to GAP (Jn. 4:23 "…the hour is coming, and now is, when the true worshippers will worship the Father in spirit and truth; for the Father is seeking such to worship Him.").
50. The object of believers’ worship is none other than the Creator.
51. The language of creation announced to the nations is because judgment is about to fall upon the natural world as never before.
52. He who created all things has a natural right to man’s allegiance.
53. This description of the Creator alludes to Neh. 9:6 and Ps. 33:6-9.
54. The fourth item in the list receives special attention because springs supply needed water in times of drought.
55. Of course all these items come under judgment during the tribulation.
56. Environmental wrath constitutes a major part of the plagues of the tribulation.
57. Early on in the tribulation before the earth is wrecked by God’s wrath, there is a universal call to repentance and faith.

Announcement of the Fall of Babylon (v. 8)

VERSE 8 And another angel, a second one, followed, saying (Kai. a;lloj a;ggeloj deu,teroj hvkolou,qhsen le,gwn [conj kai + adj.nom.m.s. allos another + noun nom.m.s. angelos angel + adj.nom.m.s. deuteros second + aor.act.ind.3s. akoloutheo follow, proceed + pres.act.part.nom.m.s. lego say], "Fallen, fallen is Babylon the great [:Epesen\ e;pesen Babulw.n h` mega,lh h] [aor.act.ind.3s. pipto fall + aor.act.ind.3s. pipto fall + noun nom.f.s. Babulon Babylon + art.w/adj.nom.f.s. megas great], she who has made all the nations drink of the wine of the passion [wrath] of her immorality [h] evk tou/ oi;nou tou/ qumou/ th/j pornei,aj auvth/j pepo,tiken pa,nta ta. e;qnh [pro.nom.f.s. he "she who" + prep ek "of" + noun gen.m.s. oinos wine + art.w/gen.m.s. thumos wrath, anger (that boils up); "passion" + art.w/noun gen.f.s. porneia fornication + pro.gen.f.s. aute "her" + perf.act.ind.3s. potizo cause to drink + adj.acc.f.p. pas all + art.w/noun acc.nt.p. ethnos nation])."

ANALYSIS: VERSE 8

1. One angelic announcement follows the next suggesting a sequence of events rather than simply a random listing.
2. The order is important.
3. The first angel evangelizes the world at the outset of the tribulation.
4. Thus producing a contingent of born again believers among the nations.
5. The second angel announces the impending and certain fall of "Babylon the Great."
6. The second angel of the same kind delivers a terse message.
7. The double "fallen" introduces a sort of funeral dirge.
8. The language follows that of Isa. 21:9 where the prophetic subject is the same; namely, political Babylon of the last days, the USA.
9. The Babylon in view is the Babylon of Revelation chapter 18 and not the Babylon of chapter 17.
10. The same language here is found in Rev.18:2 where we have a parallel but separate announcement heralding the fall of America.
11. The aorist tense of the double "Fallen, fallen" is sometimes called a "prophetic preterit," viewing a future event as so certain that it is presented as fait accompli (an accomplished fact).
12. For other examples of the "prophetic preterit" see 10:7; 11:18; 18:2.
13. So the announcement precedes the fall of Babylon.
14. Interpreters have advanced a variety of identifications.
15. The most popular is Rome based on Peter’s cryptic statement in 1Pet. 5:13.
16. Rome and in particular the Roman Catholic Church of Revelation chapter 14 is destroyed by the Antichrist.
17. Then there is the view that Babylon is the actual city on the Euphrates in modern Iraq.
18. Finally, there is the view that "Babylon the great" is the kingdom of the Antichrist.
19. These views fail to take into consideration the data in Revelation chapter 18 as compared to Jeremiah chapters 50 and 51.
20. The Babylon of Revelation chapter 18 is the leading economic power of the world going into the tribulation.
21. The entity the best fits the data is the USA.
22. So here we have an angelic announcement that like the one before it will be broadcast to all the nations shortly before the destruction of America.
23. In fact the language "Fallen, fallen is Babylon" occurs 3x in the Bible at Isa. 21:9; Rev. 14:8 and 18:2 (cp. Jer. 50:12; 51:8, 44, 49).
24. The only other Babylon that could be in view is the RCC, but the language here is identical to that of Rev. 18:2: "Fallen, fallen is Babylon the great!"
25. Both the US and the Catholic Church in Rome is called "Babylon the great" (cf. Rev. 18:2, 21 and 17:5 respectively).
26. Both entities are guilty of intoxicating the nations with their particular brand of international propaganda (cf. Rev. 17:2 and Rev. 18:3).
27. No where is the beast’s kingdom designated "Babylon."
28. A careful study of the prophetic chapters in the OT (Isa. 13, 21, 47; Jer. 50, 51) along with Revelation 18 makes it clear the we are not talking about ancient Babylon, Rome, the RRE or the RCC in the chapters cited here.
29. As will be demonstrated in chapter 18 and the parent chapters in the OT the Babylon in view fits the USA like a glove!
30. What we have is the leading political and economic power in the world entering the tribulation which is destroyed in one hour of one day in a fiery holocaust killing all of her citizens.
31. The reason for her annihilation is stated by the angel as "she who has made all the nations drink of the wine of the passion of her immorality."
32. Her imposing and debilitating influence on world affairs is the constant and major factor leading to her destruction by God.
33. She "has made all nations drink" is another way of saying she exercises coercive power over the earth’s peoples in manipulating them down the path of intoxication and fornication.
34. It is a path they would not have chosen absent her influence.
35. The wine this courtesan offers to her victims result in a type of fornication (cf. Rev. 18:3).
36. The wine is a mixture of loans and foreign aid through a variety of organizations supported by American tax dollars.
37. Nations on the take, so to speak, enter into a illicit relationship with this woman.
38. American interference in the affairs of other nations is unprecedented.
39. All of this is done in the name of spreading democracy.
40. The nations have come under her spell (cf. Isa. 47:9ff.; cp. Rev. 18:7).
41. American imperialism spearheaded by the nation’s elite constitutes a mixed wine.
42. This wine has a twofold effect.
43. First, as noted above, it leads to the intoxication and seduction of the nations.
44. The second effect is noted in the word mistranslated "passion" which here is best rendered "wrath" or "anger" and refers to divine wrath (cp. thumos in v.10).
45. So the effect on the holiness of God is that the seduction and manipulation of the nations by this glorified harlot brings on God’s wrath.
46. The analogy to a cup with a potent mixed brew will boomerang on the nation who is the corrupter of the nations (cf. Rev. 18:6).
47. The US pretends to be something she is not and as a result many are hoodwinked.
48. The hidden hand that formulates this potent drink is the investment bankers and the control they have managed to achieve.
49. They are according to Rev. 18:24 "the mighty men of the earth."
50. They are the subject of the prophecy of James 5:1ff.
51. Their agenda is world government where the elite oppress the masses.
52. In this verse the noun translated "passion" (thumos) probably refers to God’s wrath which is brought upon Babylon for her international "immorality."
53. She is to nationalism what an highly immoral female is to the divine institution of marriage.
54. "The great" is a title that does not necessarily denote moral greatness, but rather simply political and economic superiority among the community of nations.
55. Also see Isa. 21:9; Rev. 5:8 and Rev. 18:2 for the "Fallen, fallen" formula in connection with the fall of economic Babylon (a.k.a. USA).
56. Note Jer. 51:7 in connection with this announcement: "Babylon has been a golden cup in the hand of the LORD, intoxicating all the earth. The nations have drunk of her wine; therefore the nations are going mad."
57. And, Rev. 18:3 "For all the nations have drunk of the wine of the wrath of her immorality, and the kings of the earth have committed acts of immorality with her, and the merchants of the earth have become rich by the wealth of her sensuality."
58. The second announcement comes before the actual destruction of the US in about the third year of the tribulation fulfilling the seal of the rider on the red horse (2^nd seal judgment).
59. Ironically, the rider on the red horse is revived Russian imperialism depicted by the bear in Dan. 7:5.
60. The destruction of the US is portrayed in the imagery of the eagle’s wings being plucked up in the first beast of Dan. 7:4 (anglo-american power).
61. "Her immorality" or "fornication" has to do with US meddling and pressure upon nations to conform to a New World Order.
62. American economic prowess has been misused to seduce the nations.

Third Announcement: Don’t take the Mark

(vv. 9-11)

VERSE 9 Then another angel, a third one, followed them, saying with a loud voice (Kai. a;lloj a;ggeloj tri,toj hvkolou,qhsen auvtoi/j le,gwn evn fwnh/| mega,lh| [conj kai + adj.nom.m.s. allos another + noun nom.m.s. angelos angel + adj.nom.m.s. tritos third + aor.act.ind.3s. akoloutheo follow + pro.dat.m.p. autos "them" + pres.act.part.nom.m.s. lego say + prep en in, with + noun instr.f.s. phone voice + adj.instr.f.s. megas great], "If anyone worships the beast and his image [part. ei if + pro.nom.m.s. tis anyone + pres.act.ind.3s. proskuneo worship + art.w/noun acc.nt.s. therion beast + conj kai + art.w/noun acc.f.s. eikon image + pro.gen.nt.s. autos "his"], and receives a mark on his forehead or on his hand [kai. lamba,nei ca,ragma evpi. tou/ metw,pou auvtou/ h' evpi. th.n cei/ra auvtou/ [conj kai + pres.act.ind.3s. lambano receive + noun acc.nt.s. charagma mark + prep epi upon + art.w/noun gen.nt.s. metopon forehead + pro.gen.m.s. autos "his" + conj e or + prep epi upon + art.w/noun acc.f.s. cheir hand + pro.gen.m.s. autos "his"]),

VERSE 10 he also [even] will drink of the wine of the wrath of God (kai. auvto.j pi,etai evk tou/ oi;nou tou/ qumou/ tou/ qeou/ [conj kai even + pro.nom.m.s. autos he + fut.mid.ind.3s. pino drink + prep ek from + art.w/noun abl.m.s. oinos wine + art.w/noun gen.m.s. thumos wrath + art.w/noun gen.m.s. theos God], which is mixed in full strength in the cup of His anger [tou/ kekerasme,nou avkra,tou evn tw/| pothri,w| th/j ovrgh/ [art.w/perf.pass.part.gen.m.s. kerannumi mix + adj.gen.m.s. akratos undiluted; "full strength" + prep en in + art.w/noun loc.nt.s. potirion cup, drinking vessel + art.w/noun gen.f.s. orge wrath + pro.gen.m.s. autos "His"]; and he will be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb [kai. basanisqh,setai evn puri. kai. qei,w| evnw,pion avgge,lwn a`gi,wn kai. evnw,pion tou/ avrni,ou [conj kai + fut.pass.ind.3s. basanizo torment + prep en in + noun instr.nt.s. pur fire + conj kai + noun instr.nt.s. theion sulphur, brimstone + prep enopion before + noun gen.m.p. angelos angel + adj.gen.m.p. hagios holy + conj kai + prep enopion before + art.w/noun gen.nt.s. arnion lamb]).

VERSE 11 "And the smoke of their torment goes up forever and ever (kai. o` kapno.j tou/ basanismou/ auvtw/n eivj aivw/naj aivw,nwn avnabai,nei [conj kai + art.w/noun nom.m.s. kapnos smoke + art.w/noun gen.m.s. basanismos torture, torment + pro.gen.m.s. autos "their" + prep eis into + noun acc.m.p. aion age + noun gen.m.p. aion age = "forever and ever"; they have no rest day and night [kai. ouvk e;cousin avna,pausin h`me,raj kai. nukto,j [conj kai + neg ouk + pres.act.ind.3p. echo have + noun acc.f.s. anapausis rest + noun gen.f.s. hemera day + conj kai + noun gen.f.s. nux night], those who worship the beast and his image, and whoever receives the mark of his name [oi` proskunou/ntej to. qhri,on kai. th.n eivko,na auvtou/ kai. ei; tij lamba,nei to. ca,ragma tou/ ovno,matoj auvtou/ [art.w/pres.act.part.nom.m.p. proskuneo worship + art.w/noun acc.nt.s. therion beast + conj kai + art.w/noun acc.f.s. eikon image + pro.gen.m.s. autos his + conj kai + part. ei if + pro.nom.m.s. tis anyone + pres.act.ind.3s. lambano receive + art.w/noun acc.nt.s. charagma mark + art.w/noun gen.nt.s. onoma name + pro.gen.m.s. autos his])."

ANALYSIS: VERSES 9-11

1. The third angel makes a proclamation designed to discourage anyone from worshiping the beast or taking the mark of the beast.
2. This warning is intended to dissuade anyone tempted to yield to the threats of the second beast regarding boycott and death (13:11-17).
3. The goal of the warning is to frighten potential beast worshippers into believing in Christ and to encourage the adjusted to remain faithful.
4. In other words "Beware? The suffering you may avoid under the tyranny of the beast is immeasurably smaller than the eternal punishment you will otherwise incur" (cf. Matt. 10:28).
5. The third angel employs a "loud voice" as did the first, to insure maximum exposure.
6. This warning will immediately precede the implementation of the cult of the Antichrist.
7. That way, all men will be culpable.
8. The protasis of a first class condition in v. 9b sets the stage for the warning.
9. The first class condition in the Greek means "if and it is true or will happen."
10. Anyone who opts to undergo the initiation into the satanic cult of the beast is doomed.
11. The outward sign of worship is the taking of the implanted numeric 666 or the name of the beast that adds up to 666.
12. The first beast of Rev. 13 demands that the whole world worships him or else.
13. Worship of the animated image (cyborg) amounts to the same thing.
14. Either way those who take the mark are doomed forever.
15. Once they cross this line there is no longer opportunity to come to saving faith.
16. They are like the angels who sinned in connection with the fall of Satan.
17. The apodosis of the first class condition is found in v.10 where the consequences of taking the mark and worshiping the beast is recorded.
18. The emphatic use of the pronoun "he" (autos) individualizes the responsibility and along with "even" (kai ascensive), puts emphasis on the very person who chooses to disregard the warning and go along with the beast’s lies.
19. Instead of an aorist to dramatize or fix the certainty of future wrath, the third angel uses future tenses to predict the lasting anguish of those who misuse their volition and good sense by engaging in full-blown Satanism.
20. "He also will drink and will be tormented" are the two verbs around which v.10 are constructed.
21. The drink that is forced upon the individual is "the wine of the wrath of God."
22. The noun thumos (translated "wrath" but better "anger") has the connotation of vehement fury.
23. We speak of someone acting is the white heat of anger.
24. This is what they will be forced to drink of for the sin of worshipping the beast.
25. A bold and powerful oxymoron strengthens the picture of thumos.
26. The wine is "mixed unmixed" or "mixed undiluted."
27. The common practice was to mix wine with water to lessen its concentration, but this wine has its concentration strengthen by the addition of other spices.
28. Its intoxicating effect is thereby increased.
29. The noun translated "anger" is orge (wrath).
30. This noun carries the idea of settled indignation.
31. The metaphor of a divine cup of wrath is seen in Ps. 11:6; 75:8; Isa. 51:17, 21; Jer. 25:15, 17, 27-28; 49:12; Lam. 4:21; Ezek. 23:31-33; Hab. 2:16; Zech. 12:2; Matt. 20:22-23; 23:39; Jn. 18:11; Rev.16:19; 18:6.
32. It is used of temporal and eternal wrath.
33. God’s settled disposition is to inflict wrath where there is no repentance.
34. Here the most extreme example of His wrath is to undergo eternal torment in fire and brimstone.
35. Here we have an illusion to the Lake of Fire that later becomes prominent in the book of Revelation (19:20; 20:10; 21:8).
36. Appearing in judgment at the Great White Throne Judgment where the holy angels and the Lamb are prominent adds to the misery of the execution of the sentence.
37. Just as public persecution of the elect before their fellow man is intended to increase their humiliation (cf. Lk. 12:8-9) so it will be for all unbelievers as they stand in the presence of absolute holiness at the final judgment.
38. So it will be for those who worship the beast.
39. All unbelievers will be cast into outer darkness where there is weeping and gnashing of teeth.
40. This is the fate of all who refuse to believe in Jesus Christ during this lifetime.
41. A constant reminder of the permanence of their misery is the endless trail of smoke that keeps on ascending from the place of their confinement (v.11).
42. The angel tells everyone that there will be a permanent memorial to the unbelief of the many, including those who worship the false christ.
43. Abraham saw the smoke from Sodom and Gomorrah as a sign of God’s punishment on the cites of the valley (Gen. 19:28).
44. Smoke is a token of God’s impending wrath as well (cf. Rev. 19:3).
45. The individual, that is, "anyone" [tis] of v.9 becomes a part of a group of such individuals.
46. This is the smoke of "their" torment.
47. The noun "torment" has an active meaning in 9:5 but here and in 18:7,10,15 it has a passive force (cf. Lk. 16:23,28).
48. The expression "forever and ever" occurs without the definite articles only here in Revelation but with the articles it occurs 11x in this book.
49. It expresses the attribute of E.L. within the essence of God (4:9,10; 10:6; 15:7) and of Christ (1:18), the eternal kingdom (11:15), the eternal glory of the Lamb (5:13), the reign of believers (22:3), the eternal doom of the devil (20:10), and the eternal torment of unbelievers (here and 19:3).
50. Temporal torments will give way to the ultimate sentence that has no time restrictions.
51. While this doctrine is repugnant to human sensitivity, it stands, not just on the word of one NT writer, but of Jesus and others (e.g., Matt. 25:46; Rom. 2:3-9; 2Thess. 1:6-9).
52. Resorting to semantic manipulation or recourse to symbolic language can erase the fact of eternal punishment conveyed by this announcement.
53. This is the most horrible and graphic picture of eternal perdition found in the book of Revelation.
54. The present tenses of "ascends" and "have no rest" reinforces the idea of uninterrupted continuity in ascending smoke and torment.
55. The words "they do not have rest day and night, except for the word order, is the same in 4:8 to describe the ceaseless worship of the four living creatures.
56. That is voluntary, but this is unvoluntary.
57. The wicked must pay a different kind of tribute to the one whose power and grace he once ignored (Swete, Lee, Charles, Kiddle, Smith, Johnson).
58. To avoid any misunderstanding about the identity of the victims of God’s wrath, the angel at the end of v.11 repeats from v.9 their characteristics: "who worship the beast and his image, and whoever receives the mark of his name."

A Word of Encouragement (v.12)

VERSE 12 Here is the perseverance of the saints who keep the commandments of God and their faith in Jesus (_Wde h` u`pomonh. tw/n a`gi,wn evsti,n( oi` throu/ntej ta.j evntola.j tou/ qeou/ kai. th.n pi,stin VIhsou/ [adv hode here, in this place + art.w/noun nom.f.s. hupomone endurance, perseverance + art.w/adj.gen.m.p. hagios holy; saint + pres.act.ind.3s. eimi "is" + art.w/pres.act.part.nom.m.p. tereo keep + art.w/noun acc.f.p. entole commandment + art.w/noun gen.m.s. theos God + conj kai + art.w/noun acc.f.s. pistis faith (active) + noun gen.[objective]m.s. Iesous Jesus; Joshua]).

ANALYSIS: VERSE 12

1. John adds this word of encouragement for believers living in those difficult times.
2. John knows what it will take for men to overcome the great deception with its attendant pressure to conform to even stay alive.
3. This word of encouragement is added to the announcement of the third angel.
4. It is not a part of the warning he issues to humankind.
5. It is rather something that is left in the Scripture so that when the third angel makes his announcement believers can turn to the Bible and find encouragement to stay faithful in the face of intense persecution.
6. This statement is parallel to other such insertions in the prophetic narrative such as we find at 13:10, 18 and 17:9.
7. In effect this is an admonition to Ph 2 steadfastness/endurance.
8. The struggle with the beast provides believers (trib saints) an opportunity to work out their own salvation.
9. Endurance (here "perseverance") is the key to sustaining Ph 2 momentum under all forms of suffering including persecution (cf. 1:9; 2:2,9; 3:10).
10. Refusal to give in to the demands of the beast ensures victory over the forces of darkness.
11. The adverb "here" means in this place and time.
12. It is the place where positive volition will find itself after the rapture.
13. It applies to all believers during those days.
14. Saints is a synonym for believers and their endurance is demonstrated by their willingness to do two things.
15. First, is the keeping of God’s commandments starting with the call to eternal salvation (cf. 1Jn. 3:23 "This is his commandment, that we believe in the name of His Son Jesus Christ, and love one another, just as He commanded us."; cp. Jn. 12:50).
16. Then there is a host of Ph2 related commandments that these saints will have to learn and apply.
17. This all constitutes the directive will of God.
18. Believers will certainly know that it is not God’s will for anyone to engage in idolatry of any kind but especially that which involves the worship of Satan and his pseudo-christ.
19. The second item essential to being an overcomer is seen in the words "the faith of Jesus."
20. The genitive here is an objective genitive.
21. As such it refers to their abiding faith in who and what Jesus Christ is.
22. He becomes their hope.
23. Their occupation with Christ includes their faith in the promise of His coming and the resultant defeat of the beast and his machine.
24. Believers will be supplied with adequate doctrinal information, with special emphasis on an understanding of the book of Revelation.
25. These believers must maintain an abiding faith in who and what Christ is to sustain them under the brutal pressures of persecution.
26. Their initial faith in Christ delivers them from eternal condemnation once-for-all.
27. However, it is important that they continues to believe in who and what Christ is to counter the blasphemy associated with the beast and his false claims.
28. As to the question of whether believers can fail the grace of God in Ph2 and be taken in by the pressure and propaganda see Matt. 24:24 for an affirmative answer.
29. Those who persevere will like their counterparts from previous eras enjoy maximum reward in the kingdom age.
30. Can a believer in reversionism take the mark?
31. We know that there is nothing evil a believer can do to undo Ph1 salvation.
32. We know that believers are capable of all manner of evil.
33. The warning of the third angel is directed towards the unsaved and not the saved.
34. We know that no one will be physically forced to take the mark.
35. The worship and the taking of the mark must be strictly voluntary.
36. Those who refuse will be targeted for extermination.
37. There is no salvation for anyone who takes the mark while in an unregenerate state.
38. Someone who believes in Jesus for salvation and due to fear takes the mark has to be exempt from the consequences of the apodosis clause of the first class condition seen in v.10.
39. Otherwise, we would have an exception to the doctrine of eternal security and we know that there is absolutely nothing that can separate a child of God from God’s love (Rom. 8:38-39).
40. The warning of this angel is designed to eliminate any excuse for taking the mark of the beast.
41. Humanity will have before them unimpeachable evidence of where the truth resides.
42. There will be signs and miracles, the best of communicators, angelic witness, and the biblical record.
43. Those who harden their hearts will as always be without excuse.
44. Negative volition will be as it was with the Pharaoh of the Exodus who refused to believe or even relent in his hatred of the Jews costing him his life and soul at the Red Sea.

Heavenly Beatitude for Martyrs (v.13)

VERSE 13 And I heard a voice from heaven, saying (Kai. h;kousa fwnh/j evk tou/ ouvranou/ legou,shj [conj kai + aor.act.ind.1s. akouo hear + noun gen.f.s. phone voice + prep ek from + art.w/noun abl.m.s. ouranos heaven + pres.act.part.abl.f.s. lego say], "Write, 'Blessed are the dead who die in the Lord from now on [ra,yon\ Maka,rioi oi` nekroi. oi` evn kuri,w| avpoqnh,|skontej avpV a;rti [aor.act.imper.2s. grapho write + adj.nom.m.p. markarios blessed, happy; without spiritual connotation = fortunate + art.w/adj.nom.m.p. nekros dead + art.w/pres.act.part.nom.m.p. apothnesko die + prep en + noun loc.m.s. kurios lord + prep apo from + adv arti now, up to now, at the present time; ap’ arti = "hereafter"])!'"

"Yes," says the Spirit (nai,( le,gei to. pneu/ma [part nai yes + pres.act.ind.3s. lego say + art.w/noun nom.nt.s. pneuma spirit], "so that they may rest from their labors [i[na avnapah,sontai evk tw/n ko,pwn auvtw/n [conj hina that + fut.pass.ind.3p. anapauo rest + prep ek from + art.w/noun abl.m.p. kopos labor, toil + pro.gen.m.p. autos "their"], for their deeds follow with them [ta. ga.r e;rga auvtw/n avkolouqei/ metV auvtw/n [art.w/noun nom.nt.p. ergon work, deed + conj gar for + pro.gen.m.p. autos "their" + pres.act.ind.3p. akoloutheo follow + prep meta after, with + pro.gen.m.p. autos "them"])."

ANALYSIS: VERSE 13

1. Loyalty to the Lamb under the beast’s tyrannical rule will mean inevitable death for many (cf. Rev. 13:15 cp. 7:9-17).
2. In verse 12 John supplies a word of encouragement to believers living at that future time, so they can read it and be strengthened in their resolve not to compromise with the gross evil of the beast.
3. Here John is commissioned to write down a further incentive to fidelity for those saints living under extreme duress.
4. A voice from heaven heard four times earlier (10:4, 8; 11:12; 14:2) and to be heard twice later (18:4; 21:3) constitutes a divine pronouncement here as at 10:4, 8; 11:2, not a message from an intermediate agent.
5. John’s first two commands to write (1:11, 19) came from the lips of Jesus to pen the book of Revelation.
6. John is told to write this down for posterity and in particular for those called upon to face and suffer the persecution of the beast.
7. Here he is to write the second of seven beatitudes (or "macarsisms") in Revelation (cf. 1:3; 16:15; 19:9; 20:6; 22:7, 14).
8. The adjective "blessed" here as often assures future reward for present obedience to God.
9. Sometimes the blessedness is a present thing (1Pet. 3:14; 4:14and sometimes is a future or Ph 3 result of acclimation to the directive will of God (Jam. 1:12).
10. The familiar beatitudes of the Sermon on the Mount fall into this later category where the actual blessing is reserved for Ph 3 (Matt. 5:3-11).
11. In other words, there are beatitudes for Ph2 and for Ph3 but both require application of doctrine in Ph2.
12. The proclamation of blessedness in the future regularly comes in contrast to a painful present reality.
13. Far from being at a disadvantage to the living, the righteous dead receive special blessing.
14. This adds a further motive for endurance to that of the judgment of the wicked (vv. 10-11).
15. The episodes of 14:1-5 and 15:1-4 picture the upside of this blessing for faithful endurance.
16. "The dead" here refers to victims of the genocidal regime of the beast (cf. 13:15).
17. They follow the example of the faithful martyr Antipas (2:13).
18. Some have equated the "in the Lord" with Paul’s "in Christ" formula (e.g., 1Cor. 15:18; 1Thess. 4:16), but a slightly different word order here makes this more of an expression of a union-in-death with the Lord than positional sanctification expression used to depict the dispensational distinctive of being a believer in the church age.
19. These Gentile believers will die in faith, their loyalty to the Lord being the cause of death.
20. Like Christ they die under unjust repressive governmental abuse of authority.
21. These believers will not love their lives even to the point of death (12:11).
22. With their promotion (via state sponsored murder) into heaven, the number of martyrs alluded to in 6:11 attains completion.
23. The temporal phrase "from now on" (ap’ arti from now) connects "who die in the Lord" in sense rather than with "blessed" or with the Spirit’s promise that immediately follows it.
24. Relating the words to those facing persecution and death does not deny blessedness to all other saints when they die.
25. It simply means that death for those who remain faithful in the face of more active persecution is a greater relief.
26. When violent treatment and cruelty issuing in execution are the consequences of living for the truth, the sooner one dies, the better off he is.
27. The identification of the time period implies by the prepositional phrase "from now on" must be limited to the tribulation and the persecution of the Antichrist and his agent.
28. The earliest stages of this persecution is seen under the fifth seal judgment (6:9) which takes place toward the end of the first half of the tribulation.
29. This early group of martyrs probably was not killed for refusing to take the 666 mark, particularly if it is not implemented until the midpoint (?).
30. Toward the end of the second half of the tribulation the number of preordained martyrs will reach completion (cf. 6:11).
31. This beatitude comforts those who will face the coming persection.
32. God the Holy Spirit adds His affirmation in response to the blessing John hears uttered from heaven to which he is to include it in the text of Revelation.
33. "Yes,"says the Spirit, so that they may rest from their labors; for their deeds follow after them."
34. This is the only direct utterance of God the Holy Spirit in the Apocalypse except for 22:17.
35. As with the invitation in the seven messages (2:7, 11, 17, 29; 3:6, 13, 22), the Spirit identifies with the speaker of the preceding words, whether God or Christ.
36. The "so that" clause says that dying in the Lord consists of resting from one’s labors.
37. Herein lies the rationale behind the blessedness.
38. Rev. 22:14 tells the substance of and the reason for a blessing just pronounced.
39. The future indicative of "they shall rest" lends itself to the fact that their rest is assured and is the providential design of their dying.
40. This is the state enjoyed by martyrs under the fifth seal (6:11) and alludes to God’s rest after His labors (Gen. 2:2; cf. Heb. 4:4, 9).
41. Here is the complete opposite of the beast’s worshippers who will have no rest night or day.
42. Beyond the grave all believers will rest from their troubles and harsh treatment, but for the unbeliever their troubles will never end.
43. In the explanation of the future-life (Ph3) prosperity of those "who die in the Lord", the Spirit adds an word about the continuance of their deeds.
44. Before actual death, these believers were engaged in a variety of things that could be qualified as divine good production.
45. All these things the individual could perform while engaged in passive resistance to the false Christ.
46. Their works will not go unrewarded, even after death.
47. Their works will be judged and eternal rewards will be attached to them (1Tim. 5:24-25; Heb. 6:10; 1Cor. 3:10-15; 15:58; 2Cor. 5:10).
48. Great reward is attached to the suffering connected with persecution (Matt. 5:10-11; Heb. 10:32-36; 11:26).
49. While the promise of future blessedness in this verse is directed toward tribulational saints who come under martyrdom at the hands of the beast and false prophet (cf. Rev. 13:15), it clearly is a promise for all believers for all time.
50. All believers who die will enter into eternal rest from their earthly labors where there is no more pain and no more sorrow (Rev. 21:4).
51. And at the appropriate time each believers works will follow in the sense that God keeps a perfect record of all deeds done in Ph2 whether good of worthless.
52. The procedure is to reward believers in connection with the resurrection of the body.

Harvest of Negative Volition Enacted

(vv. 14-16)

VERSE 14 Then I looked, and behold, a white cloud (Kai. ei=don( kai. ivdou. nefe,lh leukh, [conj kai + aor.act.ind.1s. eidon see + conj kai + interj idou behold + noun nom.f.s. nephele cloud + adj.nom.f.s. leukos white], and sitting on the cloud was one like a son of man [kai. evpi. th.n nefe,lhn kaqh,menon o[moion ui`o.n avnqrw,pou [conj kai + prep epi on + art.w/noun acc.f.s. nephele cloud + pres.dep.part.acc.m.s. kathemai sit + adj.acc.m.s. homoios resembling, like + noun acc.m.s. huios son + noun gen.m.s. anthropos man], having a golden crown on His head and a sharp sickle in His hand [e;cwn evpi. th/j kefalh/j auvtou/ ste,fanon crusou/n kai. evn th/| ceiri. auvtou/ dre,panon ovxu, [pres.act.part.nom.m.s. echo have + prep epi upon, on + art.w/noun gen.f.s. kephale head + pro.gen.m.s. autos "His" + noun acc.m.s. stephanos wreath; "crown" + adj.acc.m.s. chrusous gold + conj kai + prep en + art.w/noun loc.f.s. cheir hand + pro.gen.m.s. autos "His" + noun acc.nt.s. drepanon sickle; instrument with a curved blade for reaping + adj.acc.nt.s. ozus sharp (of things; swift (of time).

ANALYSIS: VERSE 14

1. One more scene remains in the section furnishing information as a background for the seven bowls.
2. This chapter (and the next) sets the stage for the final wrath (as seen in the seven bowls of wrath) leading up to the 2^nd Advent.
3. The introductory formula, "Then I looked and behold," is seen at 6:2, 5, 8; 14:1, 14 in Revelation.
4. It constitutes a scene within the visionary experience of John the seer.
5. The scene enacted before John’s vision and hearing has to do with divine judgment upon the unbelieving within the context of the tribulation.
6. The scene, unlike other depictions in the book is strictly figurative, meaning that the actual elements in the vision are representative of judgments taking place in the tribulation.
7. Or stated another way the imagery of harvesting is representative of what takes place over the course of the tribulation concluding with the battle of Armageddon.
8. One must distinguish between what is pure imagery in Revelation and what is to be taken literally.
9. The imagery always points to something that is actual or prophetic.
10. This scene will not be enacted in heaven in connection with the tribulation unlike other scenes in the prophecy.
11. In other words, we will not see this scene in heaven, unlike other things we have studied in this book such as the breaking of the seven sealed book, and so forth.
12. This scene is strictly for instructional purposes and is confined to the experience of the prophet.
13. We will not see Jesus Christ (e.g., "Son of Man") sitting on a cloud with a sharp sickle in His hand.
14. What John sees is fulfilled in what Christ does in connection with the wrath that comes upon unbelieving humanity.
15. The sickle is representative of that wrath against those that remain in a state of unbelief.
16. The background passage in Daniel 7 has the Messiah in view (cf. v.13).
17. There as here the title "Son of Man" places emphasis on Messiah’s humanity.
18. Within this context it refers to His glorified humanity.
19. This title is used 83x in 79 verse in the four Gospels.
20. Outside the Gospels it is used only four times in the NT (cf. Acts 7:56; Heb. 2:6; Rev. 1:13; 14:14.
21. The designation is used 93x by God to address the prophet Ezekiel in the book that bears his name (out of the 194x in the OT).
22. One time it is used of Daniel (Dan. 8:17).
23. Twice it is used of Messiah (Ps. 80:17; Dan. 7:13).
24. The remaining usages is generic for all humanity (Num. 23:19; Job 25:6; 35:8; Pss. 8:4; 144:3; Isa. 51:12; 56:2; Jer. 49:18, 33; 50:40, 43).
25. Our verse is the final reference in the Bible.
26. John sees a white cloud which is symbolic of purity, transcendence and transport.
27. On the cloud he sees a man sitting as in a relaxed posture.
28. This symbolized Christ’s position of repose in heaven at the right hand of God the Father.
29. Again, we will not see Christ sitting on a cloud.
30. The next detail mentioned is the golden wreath on the head of this "Son of Man."
31. Only here is this particular noun (stephanos) used in connection with Jesus Christ.
32. It is representative of the fact that He overcame during the days of His earthly sojourn.
33. This is the same "crown" awarded to believers who faithfully endure to the end of Ph2.
34. The ultimate award given to believers in connection with Ph2 excellence goes by several titles in the NT including "crown of exultation" (1Thess. 2:19; cp. Phil. 4:1), "crown of righteousness" (2Tim. 4:8), "crown of life" (Jam. 1:12; Rev. 2:10), and "crown of glory" (1Pet.5:4).
35. The crown can be forfeited (cf. Rev. 3:11).
36. This reward is also designated "the prize" in Phil. 3:14 and Col. 2:18.
37. The NT background to this category of SG3 is the athletic games of Greece (1Cor. 9:24; 2Tim. 2:15).
38. Whether or not Christ will wear such a crown remains to be seen.
39. It signifies victory in the Angelic Conflict (cf. Rev. 12:1).
40. The golden crown is a symbol of Christ’s victory over the cosmos during the days of His incarnation.
41. He will wear a "diadem" as a symbol of His royalty at His coming (Rev. 19:12).
42. The "sharp sickle" in the hand of the one sitting of the cloud represents an instrument of judgment.
43. The harvest background of this verse and what follows in verses 17ff. is also seen in Joel 3:13 in connection with the last battle.
44. From Christ’s place in heaven He will bring judgment upon the world of unbelievers during the seven years of wrath.
45. Obviously people will not be literally done in with a sickle.
46. This is strictly imagery designed to underscore the fact that all that happens to those who are disobedient to the three angelic announcements will be cut off from the living.
47. This imagery excludes the violent death of believers who die "in the Lord."

Harvest Time (vv. 15-16)

VERSE 15 And another angel came out of the temple (kai. a;lloj a;ggeloj evxh/lqen evk tou/ naou/ [conj kai + adj.nom.m.s. allos another + noun nom.m.s. angelos angel + aor.act.ind.3s. exercomai come out + prep ek from + art.w/noun abl.m.s. naos temple (inner sanctum), crying out with a loud voice to Him who sat on the cloud [kra,zwn evn fwnh/| mega,lh| tw/| kaqhme,nw| evpi. th/j nefe,lhj [pres.act.part.nom.m.s. krazo cry out + prep en + noun loc.f.s. phone voice + adj.loc.f.s. megas great + art.w/pres.dep.part.dat.m.s. kathemai sit + prep epi on + art.w/noun gen.f.s. nephele cloud], "Put in your sickle and reap [Pe,myon to. dre,pano,n sou kai. qe,rison [aor.act.imper.2s. pempo send, dispatch; "Put in" + art.w/noun acc.nt.s. drepanon sickle + pro.gen.s. su "Your" + conj kai + aor.act.imper.2s. therizo reap], for the hour to reap has come [o[ti h=lqen h` w[ra qeri,sai [conj hoti for (this reason) + aor.act.ind.3s. erchomai come + art.w/noun nom.f.s. hora hour + aor.act.infin. therizo reap], because the harvest of the earth is ripe [o[ti evxhra,nqh o` qerismo.j th/j gh/j [conj hoti for (this reason) + aor.pass.ind.3s. zeraino dry out; of a crop that is ready; "is ripe" + noun nom.m.s. therismos harvest; cognate noun is theros = summer + noun gen.f.s. ge earth])."

Execution of Directive (v.16)

VERSE 16 Then He who sat on the cloud swung His sickle over the earth (kai. e;balen o` kaqh,menoj evpi. th/j nefe,lhj to. dre,panon auvtou/ evpi. th.n gh/n [conj kai + aor.act.ind.3s. ballo cast; "swung" + art.w/pres.dep.part.nom.m.s. kathemai sit + prep epi on + art.w/noun gen.f.s. nephele cloud + art.w/noun acc.nt.s. drepanon sickle + pro.gen.m.s. autos "His" + art.w/noun acc.f.s. ge earth]), and the earth was reaped [kai. evqeri,sqh h` gh/ [conj kai + aor.pass.ind.3s. therizo reap + art.w/noun nom.f.s. ge earth]).

ANALYSIS: VERSES 15-16

1. At this juncture in the vision John sees another angel coming from the inner sanctum of the temple in heaven.
2. This marks the 4^th angel in a series of six in this chapter.
3. This angel conveys the directive for the One sitting on the cloud to "Put in Your sickle and reap."
4. The imagery is that of someone about to utilize a sickle in a most unprecedented fashion.
5. He will sit on a cloud and move around the harvest area and cut off the bunches of grapes in this case.
6. The fact an angel gives the Son an order puts be seen in light of where He comes from.
7. Coming out from the inner sanctum of the temple of which the earthly Most Holy Place symbolized heaven with special emphasis on the actual throne of God, this must imply that the angel is directed by God the Father to authorize God the Son to begin the process of executing judgment upon mankind.
8. The imagery of judgment is that of harvest and in particular that of a grape harvest in which the one doing the harvesting wielded a compact sharp sickle.
9. This is a similar put much smaller sickle that that used in the wheat harvest.
10. The angel tells the Son of Man to begin the process "because the hour to reap has come."
11. In other words the timing is right on.
12. The reason the timing if right on is stated as "because the harvest of the earth is ripe."
13. Ripeness here is not a good thing as it signifies maturation of evil.
14. The grapes of wrath in this case are those who reside on the earth in the tribulation and who refuse to repent and be saved.
15. We know this is a grape harvest based on verses 18 and following wherein the supreme illustration associated with this harvest is enacted (e.g., Armageddon).
16. The tribulation awaits ripeness, and in the case of grape harvest this comes down to a very precise time which varies from season to season based on environmental factors (weather basically).
17. God is the expert on the timing.
18. Mankind will not be deserving of this wrath until that factor that is known by God alone is in place, namely, the accumulated evil that renders the tribulational judgments taken individually and collectively just and righteous.
19. To bring on the tribulation before this precise time is like harvesting grapes before reaching full maturation.
20. Each grape symbolizes a living negative person residing in "the hour" as the angel refers to it.
21. Each grape of wrath harvested by God the Son flunked the test of Rev. 3:10: "…I will also keep you (Philadelphian saints extrapolated to all CA bels) from the hour of testing, that hour which is about to come upon the whole world, to test those who dwell on the earth."
22. When the harvest reaches maturation the Rapture will take place.
23. Then the process of harvesting will begin formally with the Lamb breaking the seven seals with their seven trumpets and seven bowls.
24. So verse 15 sees the Son of Man functioning with respect to His divine nature in heaven and bringing to pass on earth all the increments of wrath spoken of by the prophets and the apostles.
25. The words "and the earth was reaped" refers to the process up to but not including the final phase of reaping presented in verses 18-20.
26. It is very important to the proper understanding of this section, as it relates to what follows in this chapter, to differentiate between all the judgments, from the opening of the first seal until the pouring out of the 7^th bowl, and the final act of reaping which is Armageddon itself.
27. Armageddon is the subject of verses 18 through 20.
28. All this judgment is under the direction of the One who sits on the cloud wearing a victor’s wreath and wielding a sharp sickle.

Final Phase of Harvesting: Armageddon

(vv. 17-20)

VERSE 17 And another angel came out of the temple which is in heaven, and he also had a sharp sickle (Kai. a;lloj a;ggeloj evxh/lqen evk tou/ naou/ tou/ evn tw/| ouvranw/| e;cwn kai. auvto.j dre,panon ovxu, [conj kai + adj.nom.m.s. allos another + noun nom.m.s. angelos angel + aor.act.ind.3s. exerchomai come out + prep ek from + art.w/noun abl.m.s. naos temple (inner sanctum) + art.gen.m.s. "which" + prep en + art.w/noun loc.m.s. ouranos heaven + pres.act.part.nom.m.s. echo have + conj kai also + pro.nom.m.s. autos "he" + noun acc.nt.s. drepanon sickle + adj.acc.nt.s. oxus sharp]).

VERSE 18 Then another angel, the one who has power over fire, came out from the altar (Kai. a;lloj a;ggeloj Îevxh/lqenÐ evk tou/ qusiasthri,ou Îo`Ð e;cwn evxousi,an evpi. tou/ puro,j [conj kai + adj.nom.m.s. allos another + noun nom.m.s. angelos angel + aor.act.ind.3s. exerchomai come out + prep ek from + noun abl.nt.s. thusiasterion altar + art.w/pres.act.part.nom.m.s. echo have + noun acc.f.s. exousia authority + prep epi over + art.w/noun gen.nt.s. pur fire]; and he called with a loud voice to him who had the sharp sickle, saying [kai. evfw,nhsen fwnh/| mega,lh| tw/| e;conti to. dre,panon to. ovxu. le,gwn [conj kai + aor.act.ind. 3s. phoneo sound; address + noun instr.f.s. phone voice + adj.instr.f.s. megas great + art.w/pres.act.part.dat.m.s. echo have + art.w/noun acc.nt.s. drepanon sickle + art.w/adj.acc.nt.s. ozus sharp + pres.act.part.nom.m.s. lego say], "Put in your sharp sickle and gather the clusters from the vine of the earth, because her grapes are ripe [Pe,myon sou to. dre,panon to. ovxu. kai. tru,ghson tou.j bo,truaj th/j avmpe,lou th/j gh/j( o[ti h;kmasan ai` stafulai. auvth/j [aor.act.ind.2s. pempo send; "Put in" + pro.gen.s. su "Your" + art.w/noun acc.nt.s. drepanon sickle + art.w/adj.acc.nt.s. oxus sharp + conj kai + aor.act.imper.2s. trugao gather or harvest + art.w/nun acc.m.p. botrus bunch, cluster + art.w/noun gen.f.s. ampelos grape + art.w/noun gen.f.s. ge earth + conj hoti because + aor.act.ind.3p. akmazo be fully ripe + art.w/noun nom.f.p. staphule grapes (bunch) + pro.gen.f.s. aute "her"])."

ANALYSIS: VERSES 17-18

1. The second part of this last scene is a portrayal of a final stage of harvesting within the tribulation.
2. The final stage portrayed here is the battle of Armageddon in connection with the 2^nd Advent.
3. John sees a fifth angel in a series of angels, and like the fourth, he comes out from the heavenly temple.
4. This angel comes to gather the vintage as Christ did the harvest.
5. The harvest associated with the One who sits on the cloud has to do with bringing negative volition to the place of judgment over the course of the tribulation.
6. Just as grapes are harvested in the vineyard before they are placed in the crushing vats, so humanity within the vineyard of the world will be brought to a place where all unbelievers will be judged.
7. The various judgments that take human life over the course of the tribulation is pictured in the crushing of grapes.
8. Here in the final scene we have the grapes (e.g., humans) that are judged in connection with Christ’s coming.
9. The Second Coming is the subject of chapter 19.
10. This angel is responsible for seeing to it that the grapes are harvested (e.g. brought in from the vineyard).
11. This corresponds to that assembling of the existing nations and their armies at Jerusalem (cf. Zech. 14:2 "And I will gather all the nations against Jerusalem to battle…").
12. The gathering of nations to do battle is likened to the gathering in of bunches of grapes.
13. Here the emphasis is on the treading/crushing of the grapes (v.20).
14. This angel like the Son of Man has a sharp sickle.
15. Pruning the vine required the same tool as removing the bunches of grapes.
16. A sixth angel, this one originating from the altar, comes forth indicating the arrival of the appointed time to gather in the grapes.
17. The altar from which the angel exits is the golden altar of incense (cf. 8:3).
18. This is appropriate since the this is the altar associated with the prayers of the saints (cf. 6:9; 8:3; 16:17).
19. This angel is the attendant of the altar of incense in heaven.
20. His authority over fire is an allusion to 8:3ff. where an angel took an censer full of fire and threw it in the direction of the earth.
21. So the implications of this reference to fire suggest the figure of a minister of wrath responding to the prayers of the saints.
22. This is probably the same angel as the one who cast fire toward the earth earlier, and here as there, the connection of the imprecatory prayers of the saints for vengeance is conspicuous.
23. This angel "summoned with a loud voice" to the angel with the sharp sickle.
24. Here is the only occurrence of the verb phoneo in Revelation.
25. The combination of this verb with "with a loud voice" appears in Mk. 1;26 and Acts 16:28.
26. His two-part command "send" or "put in" and "gather in" indicates that it is time for the vintage to begin.
27. "The clusters" (tous botryas)to be gathered are further defined by "the vineyard" (tes ampelou), which is "the earth" (tes ges).
28. These grapes of wrath have reached the point of full ripeness: "because her (earth’s) grapes are ripe."
29. In verse 15 the verb translated "is ripe" is the aorist passive indicative of ezraino which means to wither or dry up.
30. It is used of a harvest that has reached full maturity.
31. Here the verb for ripeness is akmazo a word occurring only here in the NT.
32. It means fully ripe and essentially is the same idea as that conveyed in v.15.
33. It is time to extract the effects of the growth process.
34. The growth process is the maturation of evil on the part of those who are directly involved in the attack upon Jerusalem.
35. "Bunches of grapes" (tous botruas; hapax) is seen over against the grapes themselves (hai staphulai; cf. Matt. 7:16; Lk. 6:44).

"Grapes" Deposited in the "Wine Press" (v.19)

VERSE 19 So the angel swung his sickle to the earth and gathered the clusters from the vine of the earth (kai. e;balen o` a;ggeloj to. dre,panon auvtou/ eivj th.n gh/n kai. evtru,ghsen th.n a;mpelon th/j gh/j [conj kai + aor.act.ind.3s. ballo cast; "swung" + art.w/noun nom.m.s. angelos angel + art.w/noun acc.nt.s. dreanon sickle + pro.gen.m.s. autos "his" + prep eis into + art/w/noun acc.f.s. ge earth + conj kai + aor.act.ind.3s. trugao harvest, gather; cf. Lk.6:44; Rev.14:18,19 + art.w/noun acc.f.s. ampelos grapevine, vineyard + art.w/noun gen.f.s. ge earth], and threw them into the great wine press of the wrath of God [kai. e;balen eivj th.n lhno.n tou/ qumou/ tou/ qeou/ to.n me,gan [conj kai + aor.act.ind.3s. ballo throw + prep eis into + art.w/noun lenos a tub, vat, wine press; cf. Matt. 21:33; Rev. 14:19,20; 19:15) + art.w/noun gen.m.s. thumos anger, wrath + art.w/noun gen.m.s. theos God + art.w/adj.acc.m.s. megas great (antecedent is "winepress")]).

VERSE 20 And the wine press was trodden outside the city (kai. evpath,qh h` lhno.j e;xwqen th/j po,lewj [conj kai + aor.pass.ind.3s. pateo tread/step on + art.w/noun nom.f.s. lenos wine press + prep exothen outside + art.w/noun gen.f.s. polis city], and blood came out from the wine press, up to the horses' bridles, for a distance of two hundred miles [kai. evxh/lqen ai-ma evk th/j lhnou/ a;cri tw/n calinw/n tw/n i[ppwn avpo. stadi,wn cili,wn e`xakosi,wn [conj kai + aor.act.ind.3s. exerchomai come out + noun nom.nt.s. haima blood + prep ek from + art.w/noun abl.f.s. lenos wine press + prep achri "up to" (extent) + art.w/noun gen.m.p. chalinos bridle + art.w/noun gen.m.p. hippos horse + prep apo + noun gen.m.p. stadios 600 feet, 200 yards, 190 meters, or one-eight Roman mile, almost a furlong + adj.gen.m.p. chilioi a thousand + adj.gen.m.p. exakosioi six hundred]).

ANALYSIS: VERSES 19-20

1. The figurative language of verse 19 is fulfilled when the combatants march on Jerusalem from the nations (ex. "kings from the east" of 16:12).
2. The motivation to the hostile nations to mobilize and attack Jerusalem is prefigured in the angel casting his sickle into the earth.
3. The sickle does not harm the grapes per se; it is merely a very sharp instrument designed to cut the bunches of grapes from the vine.
4. It is not easy to define the part angels will have in bringing the nations to the winepress of the wrath of God.
5. The imagery is of crushing grapes is seen in Joel 3:13 and Isa. 63:1-6 dealing with the same event.
6. The nations will mobilize and march against Jerusalem with the same irrational fanaticism that took Pharaoh to his doom at the Red Sea.
7. Whereas the crushing of the grapes is only implied in the preceding scene (vv. 14-16), here the account goes further to depict the gruesome outcome of the harvesting process.
8. The harvesting process in this scene is the gathering of the nations to Armageddon at the close of the tribulation as per the prophecy of Zech. 14:2.
9. Here "the winepress" represents the killing fields or battlefield associated with the battle of Armageddon.
10. A typical winepress in ancient times consisted of two basin hewn out of rock; an upper and a lower basin.
11. The grapes to be crushed were placed in the upper basin and were treaded skins and all by workmen.
12. The upper vat would overflow and the juice would run in a duct connected to the lower basin.
13. The staining of the workman’s garments supplies an apt picture of divine judgment falling upon the combatants at Armageddon (cf. Gen. 49:11).
14. The passive voice "was trodden" leaves unstated the agent of the treading, but the location of the treading is fixed as being "outside the city."
15. Jerusalem is the obvious answer as to which city is in view.
16. The OT predicts that the final battle will happen near there, in the valley of Jehoshaphat which is traditionally located in the area of the Kidron Valley (cf. Joel 3:1w2-14; Zech. 14:4).
17. This identification also agrees roughly with the wording of 11:2.
18. However, Rev. 16:16 fixes the battle at Armageddon which is nowhere near Jerusalem.
19. This is not insuperable, however, if the battle zone is a widespread one covering land within and outside the land of Israel.
20. The Messiah will march from Bozrah, the capital of ancient Edom, which is clearly outside either Armageddon or the Valley of Jehoshaphat (Isa. 63:1ff.).
21. If one measures from Tyre (in Lebonon) in the north to Bozrah in the southeast the distance we arrive at a distance of some 200 miles.
22. This, then, is the extent of this winepress that Christ will tread fulfilling the wrath of God.
23. This then, is "the great wine press of the wrath of God" (v.19).
24. The event will take place immediately after the 7^th bowl judgment of Rev. 16:17-21.
25. Buy the time of the 6^th bowl judgment all the combatants will be in place of the final slaughter of negative volition (cf. 16:12-16).
26. So great will the slaughter be that human gore will reach in some places the depth of a horse’s bridle.
27. To further underscore this gory scene see Zech. 14:12ff.
28. So will end the futility of man and the insanity of waging war against God and His Christ.