Revelation 14 Part 3 Bible Teaching

Revelation 14.Part III
January 14th 2018
Meat

In saying the smoke “will rise forever,” the prophet evidently means what he goes on to describe in the rest of the chapter. So long as time goes on, nothing will remain at the site but the smoke of what once was Edom’s proud kingdom. Again the picture of destruction by fire overlaps that of slaughter by sword (vv. 1-7). The wicked die a tormented death; the smoke reminds all onlookers that the Sovereign God has the last word. That the smoke lingers forever in the air means that the judgment’s message will never become out of date. (Edward W. Fudge, The Fire That Consumes. A Biblical and Historical Study of the Final Punishment (Houston, 1982), p. 298)

And about verse 11….

Yes, they will indeed have ‘no rest’, but when will this happen? It will be during the tribulation period while on this earth. It is important to note that in the previous verse, John wrote in the Greek future tense and refers to the Great White Throne Judgment where the lost will be tormented “in the presence of the holy angels, and in the presence of the Lamb” on Judgment Day. This is a future event for John. The Greek tense is in the future.

In this verse, John changes tenses. It is in the Greek present tense. This cannot be stressed enough. In his literal translation of the scriptures, Robert Young, compiler of the Analytical Concordance that bears his name, translates it into a perfect English translation – as John wrote it….

“And they have no rest day and night, who are bowing before the beast and his image…”
(Young’s Literal Translation – Revelation 14:11)

The apostle John writes this word “proskuneo” (worship/bowing) in the Greek present tense. The present tense is the tense he chooses to use to describe the rest of the events of Revelation that occur on the earth. So this must be while on earth since it is in the same Greek tense. Look at verse 9 in which the unsaved “worship” (also in the Greek present tense) the beast “and receive his mark”. This is very important because it clearly occurs while on this earth. So if the receiving of this mark (whatever it may be) is on this earth, then the worshipping in 14:11 must also be on this earth. Hence, the “no rest day or night” must occur on this earth as well.

The “no resting day or night” occurs while they are “bowing” and “worshipping” (present tense) the beast. This occurs during the time on earth when the book of Revelation events are being unfolded. These are people who are forced to receive the mark of the beast (Revelation 13:16). John also tells us that painful sores break out on their body. “…and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image.” (Revelation 16:2) This is while they are on the earth.

Additionally – the very next verse states “Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus” (Revelation 14:12). Why is this important? Because “keeping” is in the very same tense! John’s statement of those “who keep (present tense) the commandments” must be at the same time as those who have “no rest” and are “worshipping (present tense) the beast”. Therefore – this is conclusive proof that these both occur on the earth. Need more proof? Well, the same Greek word and tense of “worship” (of God this time) is also used in Revelation 11:1 where it is absolutely clear that the “worship” is going on in the present tense upon this earth. Let me repeat – Revelation 11:1, 14:11, 16:2 all have the same Greek tense! You have to make them all be acts of ‘worship’ while upon this earth.

Therefore, how can anyone “rest day or night” when they have painful such sores on their body and are forced to worship the beast? (Revelation 14:11 & 16:2). And John specifically tells us when this worshipping shall occur – it is when they “dwell upon the earth.” “And all that dwell upon the earth shall worship him…” (Revelation 13: So the worshipping and the no resting BOTH occur while upon this earth.
lfur (Gen. 19:24; Deut. 29:22; Luke
17:29). The second goes back to the ancient belief that in the valley of Hinnom (ge-himmon in
Hebrew) near Jerusalem a fiery abyss – Gehenna – will open at the final judgment. There the
godless who have died will suffer everlasting punishment (1 Enoch 90:26-27; 2 Apocalypse of
Baruch 85:13ff; 4 Ezra 7:36; Matt. 5:22).
This occurs in the sight of the holy angels and under the watchful eye of Jesus. Angels often are
the instruments of God’s wrath as well as obedient servants who deliver the faithful from danger
and proclaim heavenly news to earthly recipients. Of course, evil angels do not share the same
position or perspective as the holy angels, for they, like sinful humans, are destined for Gehenna,
which was created for them (Matt. 25:41).
Perhaps more importantly, the sentence of damnation is carried out in front of the Lamb. It seems
odd to us that the Lamb of God who takes away the sin of the world now watches as the objects
of His divine love are eternally separated from Him. Some reconcile this by contending that
Jesus died only for the elect, not for all people. (A few go so far as to declare that God hates the
non-elect and delights in their torment – a despicable and unbiblical doctrine). Others fine-tune
the argument by saying that Jesus’ death was “sufficient” for all people but “effective” only for
the elect. Still others believe that election is grounded in Jesus as the elect One, the unique seed
of Abraham, and all who receive Him through faith constitute one covenant community
connected by the cross. Then, of course, some say the elect simply are those whose faith is
foreknown by God.
Our purpose here is not to rehash the longstanding debate between Calvinists and Arminians, or
even to scratch the surface of the doctrine of divine election. (For an in-depth study of this topic,
see Chosen and Free: The Doctrine of Divine Election.) It is, however, to make it clear that God
does not delight in the torment of His adversaries. Rather, He allows them to be excluded from
His kingdom by their own choice. And in their everlasting destruction they will become aware of
His dominion and ultimately acknowledge it (Phil. 2:9-10).
The permanence of the unbeliever’s fate is punctuated in John’s words, “[A]nd the smoke of
their torment will go up forever and ever” (v. 11a). This should not be twisted to mean that only
the fires of hell are eternal while the wicked are annihilated. Jesus describes hell as a place where
the unbeliever’s “worm does not die, and the fire is not quenched” (Mark 9:48). Further, the
same Greek words used to describe eternal life are employed in the depiction of eternal
damnation. Rebellion against an eternal God who offers us eternal life has eternal consequences.
In Jesus’ account of Lazarus and the rich man (Luke 16:19-31), the rich man, Lazarus, and
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Abraham all are conscious and self-aware after their deaths – in Abraham’s case, hundreds of
years after his passing. On the Mount of Transfiguration, the spirits of Moses and Elijah appear.
And in Rev. 20:10, we are told, “The Devil who deceived them was thrown into the lake of fire
and sulfur where the beast and the false prophet are, and they will be tormented day and night
forever and ever.”
Third, the beast worshiper will find there is “no rest day or night for those who worship the beast
and his image, or anyone who receives the mark of his name” (v. 11b). While those who die in
the Lord will “rest from their labors” (v. 13), there will never be a respite from God’s wrath for
the wicked. W.A. Criswell writes, “Their suffering is in deepest contrast to the martyrdom of
God’s servants who, for example, are burned at the stake. For just a moment the Christian suffers
agony; then there is the glory when God gives him the crown of life. But these who worship the
beast and his image and give their hearts to the defilement of this earth are tormented forever and
ever, with no final reward but damnation” (Expository Sermons on Revelation, Vol. 4, p. 151).
J.F. Walvoord and R.B Zuck add, “The doctrine of eternal punishment, though unpopular with
liberal scholars and difficult to accept, is nevertheless clearly taught in the Bible. Jesus and the
Apostle John say more on this subject than does all the rest of the Bible” (The Bible Knowledge
Commentary: An Exposition of the Scriptures, Rev. 14:9-12, Logos Bible Software).
The idea that there is no rest in hell is almost impossible for the mortal mind to grasp. Even the
insomniac sleeps some of the time, and the sleep-deprived cannot stay awake indefinitely. Randy
Gardner, a 17-year-old science fair participant, evidently set a world record in 1965 by staying
awake for 264 hours, or about 11 days. Meanwhile, subjects of carefully monitored research
have stayed awake for eight to 10 days. None of them suffered serious medical, neurological,
physiological, or psychiatric problems, although all of them showed progressive and significant
deficits in concentration, motivation, perception, and other higher mental processes. (“How Long
Can Humans Stay Awake?” found in www.scientificamerican.com, March 25, 2002).
But John likely is not equating rest with sleep, for there is no biblical evidence of sleep in heaven
or hell. Rather, the apostle seems to be getting at the idea of cessation. God, for example, rests
from His work of creation on the seventh day (Gen. 2:2). He gives us the Sabbath as a day of
rest, in which we cease from our labors (Ex. 31:15). Even the land is to be given rest every
seventh year (Lev. 25:4). The Lord promises Israel rest from her enemies and from desert
wanderings in the land of Canaan (Deut. 3:20). The exiles returning from captivity in Babylon
are assured of rest (Jer. 46:27). The Lord tells David that his son will be a man of rest, meaning
the nation will be free from the terrors of its enemies (1 Chron. 22:9). The national rest for Israel,
however, is short-lived because of unbelief and disobedience (Heb. 3:7 – 4:10).
While the Old Testament doctrine of rest lies largely in the sphere of promise, it is fulfilled in
Christ in the New Testament. Through faith in Jesus, believers enter into His rest (Heb. 12:22-
24). In fact, He beckons those who are weary and burdened to come to Him for rest (Matt. 11:28-
30). “To all who come to him he gives rest, rest that is relief, release and satisfaction to the soul
… those who have entered into the rest of faith, by casting anchor within the veil where Christ
has gone, know that the final state of rest is secure” (J.G.S.S. Thompson, The New Bible
Dictionary, 3rd Edition).
So what does all this mean to the wicked, who will find no rest in hell? It means that true rest –
the end of sin and its consequences – is to be found only in Christ. Those who reject Him have
chosen an eternity without Him – a dark and endless journey completely void of rest, or even the
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hope of such. They will stumble forever beneath the weight of remorse and regret, unable and
even unwilling to seek repentance because in hell it is not possible.
John intends the reader to see the contrast between those in verse 11, who find no rest day or
night, and those in verse 13, who rest from their labors. The apostle Paul casts a similar vision
for persecuted believers in Thessalonica: “It is a clear evidence of God’s righteous judgment that
you will be counted worthy of God’s kingdom, for which you also are suffering, since it is
righteous for God to repay with affliction those who afflict you and ?to reward? with rest you
who are afflicted, along with us. ?This will take place? at the revelation of the Lord Jesus from
heaven with His powerful angels, taking vengeance with flaming fire on those who don’t know
God and on those who don’t obey the gospel of our Lord Jesus. These will pay the penalty of
eternal destruction from the Lord’s presence and from His glorious strength in that day when
He comes to be glorified by His saints and to be admired by all those who have believed,
because our testimony among you was believed” (2 Thess. 1:5-10).
One final note: John offers hope. In fact, he prefers it. The door of grace is yet open, for he
writes, “If anyone worships the beast …” This is a clear warning to those who choose to worship
the beast, but it’s also a reminder that salvation is still within reach for those who take Christ’s
nail-scarred hand into their own.
This demands the perseverance of the saints
Verse 12 reads, “This demands the perseverance of the saints, who keep God’s commands and
their faith in Jesus.” This is similar to the message of Rev. 13:10: “This demands the
perseverance and faith of the saints.” In both passages, the Lord reminds the persecuted saints –
and perhaps even their persecutors – that He will judge the wicked. Yes, the beast will wield
great power, ascend to a worldly throne, and command people of every nationality to bend the
knee to him. Yes, he will harangue, imprison, torment and slaughter those who refuse to worship
him. At times it will seem that faithfulness to Jesus is unbearable and unrewarded. But those who
“keep God’s commands and their faith in Jesus” one day will be vindicated. Those who take
Christians captive will be imprisoned themselves. Those who harass God’s people will find there
is no rest for them in this life or the life to come. Those who take the sword and extinguish the
lives of the faithful will long for death themselves but find it illusive as they suffer God’s wrath.
“In the fiery ordeal of persecution which awaits all who will not worship the beast, the faith and
patience of the followers of God and Jesus shall be put to the test, and proved” (R. Jamieson,
A.R. Fausset, D. Brown, A Commentary, Critical an Explanatory, on the Old and New
Testaments, Rev. 14:12).
The saints who persevere will be rewarded for their godly works at the judgment seat of Christ (2
Cor. 5:10). Jesus urges His followers to lay up treasure in heaven, where it is kept safe and will
endure (Matt. 6:20). The apostle Paul informs us that our works of faithfulness, like gold, silver
and precious stones, will be refined in the fires of judgment and emerge purified (1 Cor. 3:11-
15). And in Revelation Jesus reminds us that our faithfulness will be rewarded (Rev. 2:23;
22:12).
In fact, the New Testament mentions at least five “crowns” or rewards believers can send ahead
of them to heaven:
The crown of righteousness, for those who love the appearing of Jesus and live as if He
could return at any moment (2 Tim. 4:7-8).
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The incorruptible crown, for those who persevere in their Christian walk (1 Cor. 9:24-
27).
The crown of life, or the martyr’s crown (Rev. 2:10).
The crown of rejoicing, or the soul-winner’s crown (1 Thess. 2:19-20).
And the crown of glory, for those who shepherd the flock faithfully (1 Peter 5:1-4).
Those who reject Christ also will have their rewards when they stand before the great white
throne and are judged out of the books (Rev. 20:12). Without exception, they will be cast into
hell – not because of their evil works, but because their names are not found written in the
Lamb’s book of life. Their “rewards” also follow them, an everlasting reminder that no matter
how evil they were, there was forgiveness available but rejected, and no matter how good they
were, their righteousness was not sufficient to pay their sin debt.
Of believers in glory, Matthew Henry writes, “These graces shall be rewarded with salvation and
glory. When the treachery and rebellion of others shall be punished with everlasting destruction,
then it will be said, to the honour of the faithful: Here is the patience of the saints; you have
before seen their patience exercised, now you see it rewarded” (Matthew Henry’s Commentary
on the Whole Bible: Complete and Unabridged in One Volume, Rev. 14:6-12).
The dead who die in the Lord
This section ends with a voice from heaven saying, “Write: The dead who die in the Lord from
now on are blessed.” This is followed by the Holy Spirit, who speaks, “Yes, let them rest from
their labor, for their works follow them!”
Certainly, those who “die in the Lord” are blessed. Their names have been written in the Lamb’s
book of life. The angels have rejoiced at their entrance into the kingdom. Jesus has gone to
prepare a place for them in His Father’s house and will return to resurrect and glorify them. They
will live forever with Jesus in the new heavens and new earth. Meanwhile, at the moment of
death, they are absent from the body and present with the Lord. And they will be wherever Jesus
is forever and ever. These are blessings for which every believer may rejoice for they are gifts of
God’s grace, secured through the finished work of His Son.
But what does the phrase “from now on” mean? It cannot mean that those who previously have
died in the Lord are lesser citizens of the kingdom or are denied the full benefits of eternal life.
Nor can it mean that God withholds His promises from particular saints just because they lived in
a different chapter of human history. Rather, the voice from heaven seems to be assuring those
who remain faithful to the Lord during a time of extreme persecution that in death they are
spared further suffering. Even more important, they are reminded that “their works follow them,”
meaning they will be richly compensated in eternity for what they willingly sacrificed in time.
Jurgen Roloff writes, “The final word is not that God gives up his own without defense to the
hostile powers but rather that he grants them his salvation. The prophetic Spirit, whose
spokesman John understands himself to be, affixes to the pronouncement of blessing a
foundation that interprets it: those Christians who now lose their life will be spared further
distress; they may enter God’s eternal rest” (Revelation: A Continental Commentary, pp. 176-
77).
The phrase, “their works follow them,” is especially rich with meaning. Christians are called to
follow Jesus wherever He leads them. Consider, for example, the life of the apostle Peter, who
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leaves his fishing nets and follows Jesus. Despite setbacks and harsh rebukes from his Master in
the days leading up to Calvary, Peter follows the resurrected Christ and serves as His spokesman
on the Day of Pentecost. He heals in Jesus’ name on the steps of the temple; is rebuked by the
religious leaders of his day, imprisoned, and set free by an angel; is sent to carry the gospel to the
house of Cornelius; writes two epistles in the canon of Scripture; and ultimately loses his life for
the sake of His Savior, preferring to be crucified upside-down because he does not feel worthy to
be slain in the same fashion as His Lord, according to tradition. Peter follows Jesus, and his
works follow him.
The same may be said of the other apostles, including Paul, a one-time Pharisee named Saul who
violently seeks to stamp out Christianity one Christ-follower at a time. Jesus comes to him on the
road to Damascus, confronts him, blinds him, and leaves him stumbling and in need of guidance
from others. Paul wrestles with his world view in light of the Light of the World and follows
Jesus, becoming the apostle to the Gentiles, writing much of the New Testament, preaching the
gospel humbly but boldly on pagan hillsides and in kingly palaces. In the end, Paul, too, dies a
martyr’s death. He follows Jesus, and his works follow him.
The call to follow Jesus wherever He leads is given to us, and we are accountable for how we
answer that call. The gate is narrow. The road often is dark and treacherous. But Jesus leads us
through the valley of the shadow of death, going before us, equipping us, encouraging us,
cheering us, and rewarding us. He rarely gives us the details of what we may expect in our
journey of faith, but He promises to never leave us or forsake us. He has laid out for each of us a
path of good works in which He bids us walk. And when we follow Him, we know our
circumstances and destinies are in His loving hands.
There are at least two ways in which our works follow us. First, there is a temporal following.
That is, our acts of obedience – sharing the gospel, teaching the Word, ministering to those in
need – result in tangible rewards here and now. New believers enter the kingdom. Young
converts grow into able disciples. The feeble are fed, clothed and sheltered. We gain close new
relationships with our Christian brothers and sisters. And we draw closer to our Savior. Even
after our death, these works multiply through the lives and deeds of those in whom we have
invested our spiritual gifts and callings. Think for a moment, how the lives of Peter and Paul still
touch us today. Or think about the people in your life who have been the hands and feet of Christ
to you, and how their works have be multiplied through your words and deeds.
But there is a second way in which our works follow us, and that’s what the Spirit is saying in
Rev. 14:13. As the saints leave the suffering of this present age and pass through the portals of
heaven, they enter into eternal rest and discover the treasures they have laid up in heaven. They
meet people who have trusted in Christ because of their testimony or the treasures they have
invested in global ministries. They are rewarded with “crowns” – laurel wreaths – that testify to
their faithfulness. Most important, they are greeted by Jesus, who takes their faces in His nail
scarred hands and with a sweep of His thumbs wipes away every tear from their eyes.
It does not seem out of the scope of Scripture to say that every person will hear seven words
from Jesus on judgment day. Those who follow Jesus will hear, “Well done, thou good and
faithful servant.” Those who reject Him will hear, “Depart from Me. I never knew you.”

Verse 13: 13And I heard a voice from heaven saying, “Write this: Blessed are the dead who die in the Lord from now on.” “Blessed indeed,” says the Spirit, “that they may rest from their labors, for their deeds follow them!”

Why are the dead blessed?
• They experience relief from persecution
• They receive entrance into the presence of Christ

Is it still the case that the dead in the Lord are blessed?

What does “their deeds follow them” mean? And is this still the case?

What is the significance of “from now on”?
• [1] From this point in history (70 AD) onward (See Hebrews 9:8, which, according to some interpreters, indicates that the “way into the holy places” was not fully opened as long as the Jerusalem temple–“the first section” was “still standing“). This is not necessarily a typical partial-preterist viewpoint.
• Or [2] From the point of death onward

Regarding the first option, Steve Gregg states (p. 332):

It is also possible that the emphasis is upon the state of those who die in the Lord after a certain point in history–in which case, the allusion may be to the change occasioned by the replacement of the Old Covenant with the New. If the fall of Jerusalem has been the subject of this chapter to this point, then it would follow naturally that this passage considers the impact of the Old Covenant’s passing upon the postmortem experience of believers. Remembering that “the way into the Holiest of All was not yet made manifest while the first tabernacle was still standing” (Heb. 9:8), [David] Chilton writes: “By the work of Christ, heaven has been opened to God’s people. The limbus patrum, the afterlife abode of the Old Testament faithful (the ‘bosom of Abraham’ of Luke 16:22), has been unlocked and its inhabitants freed (cf. I Pet. 3:19; 4:6). Death is now the entrance to communion in glory with Christ and the departed saints.”

Verses 14-20: 14Then I looked, and behold, a white cloud, and seated on the cloud one like a son of man, with a golden crown on his head, and a sharp sickle in his hand. 15And another angel came out of the temple, calling with a loud voice to him who sat on the cloud, “Put in your sickle, and reap, for the hour to reap has come, for the harvest of the earth is fully ripe.” 16So he who sat on the cloud swung his sickle across the earth, and the earth was reaped. 17Then another angel came out of the temple in heaven, and he too had a sharp sickle. 18And another angel came out from the altar, the angel who has authority over the fire, and he called with a loud voice to the one who had the sharp sickle, “Put in your sickle and gather the clusters from the vine of the earth, for its grapes are ripe.” 19So the angel swung his sickle across the earth and gathered the grape harvest of the earth and threw it into the great winepress of the wrath of God. 20And the winepress was trodden outside the city, and blood flowed from the winepress, as high as a horse’s bridle, for 1,600 stadia.

Q: What are the differences between these two reapings? What are they referring to?
A: There is a distinction between a “dry” ripening (v 15-16) and a grape ripening (v. 18). See Matthew 3:11-12; 13:31-34. The first reaping is said by some to be a reaping of the righteous; the second of the unrighteous. Others say that both are of the unrighteous. Of the first view, Steve Gregg comments (p. 336), “Many expositors believe that the reaping of verses 14-16 has to do with the salvation of the believers, or their gathering to safety (the escape of the Judean Christians to Pella in A.D. 66-70), while the vintage vision of verses 17-20 depicts the judgment upon the city of Jerusalem in A.D. 70.” He quotes from J. Stuart Russell, who believes that verses 14-16 are “the fulfillment of the prediction, ‘The Son of Man shall send His angels, and they shall gather together His elect from the four winds‘ (Matt. 24:31-34), an event which was to take place before the passing of that generation.” Gregg then adds,

Some have thought it strange that Christ, the Lord over all angels, would take instructions from an angel who urges Him to Thrust in Your sickle and reap (v. 15). However, the angel simply represents the church praying in obedience to Christ, who commanded that believers “pray the Lord of the harvest to send out laborers into His harvest” (Matt. 9:38). In response to the request, laborers are in fact sent and the earth (or land) was reaped (v. 16).

Regarding the harvest of verses 17-20, there is a direct correlation to the fall of Jerusalem in 586 BC (See Lamentations 1:15 – 20; This makes much sense if the same imagery used in Jeremiah’s day is used once again when Jerusalem falls for the second time in 70 AD because of Israel’s unfaithfulness–and rejection of her Messiah). The bloodshed foretold in 19-20 is said by Preterists to be fulfilled in the Roman army’s attack in 70 AD. The following information is taken from my term paper on Jerusalem’s destruction in 70 AD:

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Josephus writes [concerning the Roman soldiers, after they had burned down the temple in Jerusalem], “they ran every one through whom they met with, and obstructed the very lanes with their dead bodies, and made the whole city run down with blood, to such a degree indeed that the fire of many houses was quenched with these men’s blood” (The Wars Of The Jews, 6:8:5).

The amount of blood that flowed, not only in Jerusalem but also throughout the surrounding region, could possibly bring to mind a passage like Revelation 14:19-20, which says, “So the angel swung his sickle across the earth and gathered the grape harvest of the earth and threw it into the great winepress of the wrath of God. And the winepress was trodden outside the city, and blood flowed from the winepress, as high as a horse’s bridle, for 1,600 stadia [about 184 miles].” This was the understanding of John Wesley (1703-1791) who, in his commentary on this passage, wrote:

And the winepress was trodden – By the Son of God, Rev 19:15. Without [outside] the city – Jerusalem. They to whom St. John writes, when a man said, ‘the city,’ immediately understood this. And blood came out of the winepress, even to the horses’ bridles – So deep at its first flowing from the winepress! One thousand six hundred furlongs – So far! At least two hundred miles, through the whole land of Palestine.

Wesley, like many today, tied this passage (Revelation 14:19-20) to Rev. 19:11-21, and rightly so. This is often referred to as the “Battle of Armageddon,” which Tim Lahaye and other Futurist authors generally say will happen in the plain of Megiddo. Author John Noe, on the other hand, notes that what the Bible refers to as a “battle on the great day of God the Almighty” (Rev. 16:14) would transpire “at the place that in Hebrew is called Armageddon” (Rev. 16:16). In Hebrew it’s actually “Har-Magedon,” as “har” means mountain in Hebrew (“Armageddon” is based on the Greek rendering, since “h” is silent in Hebrew). Therefore, this battle was to take place primarily on a mountain, not in a valley. Noe adds,

The most likely case is that Revelation’s “Har” is Jerusalem. Geographically, Jerusalem sits on top of a mountain. To get there from any direction one must go “up to Jerusalem” (2 Sam. 19:34; 1 Ki. 12:28; 2 Ki. 18:17; 2 Chron. 2:16; Ezra 1:3; 7:7; Zech. 14:17; Matt. 20:17, 18; Mark 10:32, 33; Luke 18:31; 19:28; John 2:13; 5:1; Acts 11:2; 15:2; 21:12, 15; 24:11; 25:9; Gal. 1:17, 18). Jerusalem is also called God’s “holy mountain” (Psa. 43:3) and the “chief among the mountains” (Isa. 2:2-3; also 14:13; Exod. 15:17; Joel 2:32; 3:16-17)… “Magedon/Megiddo” may also be comparative imagery. A great slaughter once took place in the valley of Megiddo (2 Ki. 9:27; Zech. 12:11). Throughout ancient history, this valley was also a favorite corridor for invading armies and the scene of numerous famous battles (Jud. 4-7; 1 Sam. 29-31; 2 Sam. 4; 1 Ki. 9:15; 2 Ki. 9-10; 22; 2 Chron. 35). So much blood was shed in this valley of Jezreel or Megiddo that it became a synonym for slaughter, violence, bloodshed, and battlefield, as well as a symbol for God’s judgment (Hos. 1:4-5). In our day, Armageddon has also become synonymous with and a symbol for the ultimate in warfare and conflict.

In a similar fashion, the word “Waterloo” has garnered a symbolic use. Back in 1815, this town in Belgium was the battleground and scene of Napoleon’s final defeat. Today, we have a saying that some one or some thing has met their “Waterloo.” We don’t mean they have met that city in Europe. We mean, by way of comparative imagery, that they have met a decisive or crushing defeat, or their demise. I suggest Revelation employs the word Magedon/Megiddo in this same manner. History records that a great slaughter took place on a mountain in Palestine within the lifetime of the original recipients of the book of Revelation. In A.D. 70 the Roman armies of Titus totally destroyed Jerusalem and the Temple. According to Eusebius, 1.1 million Jews were killed.

This description by Josephus also shows how the fulfillment of this prophecy could have taken place during the Roman-Jewish War of 67-73 AD, regarding which he provides the following account:

Now, this destruction that fell upon the Jews, as it was not inferior to any of the rest in itself, so did it still appear greater than it really was; and this, because not only the whole of the country through which they had fled was filled with slaughter, and [the] Jordan [River] could not be passed over, by reason of the dead bodies that were in it, but because the Lake Asphaltitis [the modern Dead Sea] was also full of dead bodies, that were carried down into it by the river. And now, Placidus, after this good success that he had, fell violently upon the neighbouring smaller cities and villages; when he took Abila, and Julias, and Bezemoth, and all those that lay as far as the lake Asphaltitis, and put such of the deserters into each of them as he thought proper. He then put his soldiers on board the ships, and slew such as had fled to the lake, insomuch that all Perea had either surrendered themselves, or were taken by the Romans, as far as Macherus (Josephus, “Account of the Lake Asphaltitis,” War of the Jews 4:7:6).

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The following notes from Sam Storms are based on the Historicist viewpoint (and are his direct quotes):

Insofar as the majority of chapters 12-13 focused on the persecution of believers by the Dragon (Satan) and his earthly agents, the sea-beast and the land-beast, it is understandable that chapter 14, together with 15:2-4, should describe the reward of the persecuted faithful and the final punishment of their enemies.

In other words, “chapter 14 briefly answers two pressing questions: What becomes of those who refuse to receive the mark of the beast and are killed (vv. 1-5)? What happens to the beast and his servants (vv. 6-20)?” (Johnson, 141).

VERSE 1: On occasion in the OT, Zion could refer to the hilly area in southeast Jerusalem, to the temple mount, to the historical city of Jerusalem, and even to the entire nation of Israel. In Psalm 2:6, Zion is the “holy mountain” of God on which he installs Messiah as King. In other words, Zion may be the eschatological city where God dwells with and protects his people. Heb. 12:22-23 (cf. Gal.4:25-27) refers to Zion as the ideal, heavenly city to which believers even now aspire (and in which they hold citizenship; cf. Phil. 3:20) during the course of the church age. In certain texts, Zion is indistinguishable from the redeemed who dwell there (see Isa. 62:1-12). Many contend that it is, in fact, a reference to the new Jerusalem (Rev. 21) which “comes down out of heaven” as a dwelling for God’s people. In any case, it is where the Lamb and his redeemed share fellowship and the authority of the kingdom.

… … Another interesting fact is that the numbering (144,000) is probably used to evoke images of the OT census, which was designed to determine the military strength of the nation (see Num. 1:3,18,20; 26:2,4; 1 Chron. 27:23; 2 Sam. 24:1-9). The point is that these in Rev. 7 and 14 constitute a Messianic army called upon, like Jesus himself, to conquer the enemy through sacrificial death. In the OT those counted were males of military age (twenty years and over). This explains why the 144,000 in Rev. 14:1ff. are adult males, i.e., those eligible for military service. According to Num. 31:4-6, one thousand soldiers from each of the twelve tribes were sent into battle against Midian.

… … Most dispensational, pre-tribulational, premillennialists, i.e., most who read the book in a futurist sense, understand the 144,000 to be a Jewish remnant saved immediately after the rapture of the Church. Many then argue that, in the absence of the Church, they serve as evangelists who preach the gospel during the Great Tribulation… Be it noted, however, that there is nothing explicitly said in this passage about these people functioning as evangelists or being responsible for the salvation of the multitude. (Sam Storms then asks several questions, including: [W]hy would God protect only Jewish believers and leave Gentile believers to endure such horrific judgments?) …[In Revelation] 9:4 we read that only those with the seal of God on their foreheads are exempt from the demonic torments that are so horrible and agonizing that men will long to die. Is it feasible or consistent with the character of God that he should protect only a select group from such wrath while afflicting the rest of his blood-bought children with it? The answer is a resounding No. Therefore, those who are sealed on their forehead in 7:4-8 (and 9:4) must be all the redeemed, not a select few.)

… … Others, such as myself, contend that the number 144,000 is symbolic (as is the case with virtually every number in Revelation). 12 is both squared (the 12 tribes multiplied by the 12 apostles? cf. 21:12,14) and multiplied by a thousand, a two-fold way of emphasizing completeness. Hence, John has in view all the redeemed, all believers, whether Jew or Gentile . . . i.e., the Church. As Beale points out, “if Gentile believers are clearly identified together with ‘the twelve tribes of the sons of Israel’ as part of the new Jerusalem (21:12,14,24; 22:2-5), then it is not odd that John should refer to them together with Jewish Christians in 7:4 as ‘the twelve tribes of the sons of Israel’” (417). Let us also not forget that the “seal” of 7:2-3 is equivalent to their receiving a name. And one of the names written on Gentile believers, in addition to the name of God and Jesus, is “the name of the new Jerusalem” (3:12)! Finally, as noted earlier, in Rev. 9:4 the demonic scorpions are told to harm only those “who do not have the seal of God on their foreheads,” implying that all Christians (whether Jewish or Gentile) have such a seal.

VERSE 3: In 14:1-5 it may be that they are portrayed at the close of history, in heaven, having suffered martyrdom under the beast but triumphant in Christ.

VERSE 4: Others see in the word “virgins” (parthenoi) a metaphor of all saints who have not compromised with the world system or yielded to its idolatry. They have remained loyal as a “virgin bride” to their betrothed husband (see 19:7-9; 21:2; 2 Cor. 11:2)… Note also the many OT texts where the word “virgin” is applied figuratively to the nation of Israel (2 Kings 19:21; Isa. 37:22; Jer. 14:17; 18:13; 31:4,13,21; Lam. 1:15; 2:13; Amos 5:2), as well as the fact that idolatry and injustice are often figuratively pictured as “harlotry” or “sexual immorality” (see Jer. 3:1-10; 13:27; Ezek. 16:15-58; 23:1-49; 43:7; Hosea 5:4; 6:10). Israel’s idolatry was also described as “defilement” (Isa. 65:4; Jer. 23:15; 51:4). This is similar to what we find in Rev. 2:14,20-22. In other texts in Revelation, to “fornicate” (porneuo) and its cognates usually are metaphorical for spiritual apostasy and idol worship (14:8; 17:1,2,4,5,15,16; 18:3,9; 19:2). When these words are used literally, they are part of vice lists (9:21; 21:8; 22:15).

Source: http://www.enjoyinggodministries.com/article/a-study-of-revelation-14-15-part-i/

VERSES 6-7: Is the “gospel” preached by this angel designed to lead to conversion? Or is it simply the declaration of final judgment on those who have rejected it? Those who favor the latter point to what follows: vv. 8-11 proceed to describe the eternal judgment of unbelievers. They also point to the similarity between this angel and his gospel, on the one hand, and the messenger of the three woes in 8:13. Both speak “with a loud voice” (8:13; 14:7) while “flying in mid-heaven” (8:13; 14:6). Both also address unbelieving earth-dwellers (8:13; 14:6)… On the other hand, these verses sound similar to 11:13 where we earlier concluded that the possibility of conversion is in view. Even if the angel is holding out one final opportunity to repent and be saved, the subsequent context would seem to indicate it goes unheeded.

Source: http://www.enjoyinggodministries.com/article/a-study-of-revelation-14-15-part-ii/

VERSE 14: Whereas some have argued that the “one like a son of man” here is simply another angel, the likelihood is that this is an allusion to Dan. 7:13 and that the exalted Christ is in view.

VERSES 15-16: There is no debate about the meaning of vv. 17-20. Everyone agrees that those verses describe the final judgment of unbelievers only. But what about vv. 15-16?

Those who argue that vv. 15-16 refer to judgment only appeal to the following points: (1) Both vv. 15-16 and vv. 17-20 are a clear allusion to Joel 3:13, a passage that deals only with divine judgment. (2) The “sickle” is more normally viewed as a negative instrument of judgment, designed to inflict harm, not to provide help. (3) The phrase “the hour to reap has come” in v. 15 sounds similar to “the hour of His judgment has come” in v. 7, the latter clearly referring to the eschatological judgment. (4) The image of a “harvest” is common in the Bible for divine judgment (see Isa. 17:5; 18:4-5; 24:13; Jer. 51:33; Hosea 6:11; Joel 3:13; Mt. 13:24-30, 36-43; Mark 4:29).

Those who argue that vv. 15-16 refer primarily to a redemptive ingathering of souls from among the nations at the end of history appeal to these points: (1) The 144,000 are described as “firstfruits”, in the sense that they are an initial redemptive ingathering that anticipates or serves as a pledge of a final redemptive harvest. Vv. 15-16 describe the latter. (2) It is no less the case that the image of a harvest (especially “reaping”) can be used in a positive sense as a metaphor of the gathering of God’s elect (see Luke 10:2; Mt. 13:30,43; John 4:35-38. (3) There is no reference in vv. 15-16 to the metaphors of threshing and winnowing (common images of judgment).