Jeanie C. Crain http://crain.english.missouriwestern.edu

Revelation 14

The 144,000 over against worshipers of the beast. Judgment

Revelation fourteen, as one might predict since it is a multiple of seven, begins wonderfully: "Then I looked and there was the Lamb standing on Mount Zion! And with him were one hundred forty-four thousand who had his name and his Father's name written on their foreheads" (1). This is followed by song before the throne, its four living creatures, and the elders (3), a song to which no one could learn the words other than the one hundred and forty-four thousand redeemed (3). Flying in mid-heaven, however, John sees flying in mid-heaven, however, an angel proclaiming the not so glad tidings to the inhabitants of the earth: "the hour of judgment has come" (7). This is followed by another angel and a pronouncement: "Fallen, fallen is Babylon the great!" (8). Yet a third angel proclaims, "Those who worship the beast and its image, and receive a mark on their foreheads or on their hands, they will also drink the wine of Wrath, poured unmixed into the cup of his anger, and they will be tormented with fire and sulfur in the presence of the holy angels and in the presence of the Lamb" (9-11).  At this point, the author reminds his readers, "Here is a call for endurance of the saints, those who keep the commandments of God and hold fast to the faith of Jesus" (12). Well may the voice from heaven instruct John to "Write this: Blessed are the dead who from now die in the Lord" (13). Remember, it is the Day of Judgment.  John sees a white cloud and "seated on the cloud was one like the Son of Man, with a golden crown on his head, and a sharp sickle in his hand" (14).  Another angel urges, "Use your sickle and reap, for the hour to reap has come, because the harvest of the earth is fully ripe" (15).  Yet another angel comes from the throne carrying a sickle.  This angel is urged on by yet still another angel having authority over fire, "Use your sharp sickle and gather the clusters of the vine of the earth, for its grapes are ripe" (18).  The vintage of the earth is gathered and thrown into the "great wine press of the wrath of God" (19).  The final image is awash in blood: "blood flowed from the wine press , as high as a horse's bridle, for a distance of about two hundred miles" (20).

VII. THE ULTIMATE TRIUMPH OF THE SAINTS DEPICTED (14:1-20) 
A. The Lamb and the 144,000 (14:1-5) 
B. The first angel: good tidings (14:6-7) 
C. The second angel: fall of Babylon (14:8) 
D. The third angel: fate of those who worship the beast (14:9-11) 
E. The state of the righteous dead (14:12-13) 
F. The fourth angel: harvest of earth (14: 14-16) 
G. The last angels: fire and vintage (14:17-20)  (Charles Williams)

one hundred and forty-four

One recalls that in chapter seven one hundred and forty-four from the tribes of Israel have been sealed: 

4 And I heard the number of those who were sealed, one hundred forty-four thousand, sealed out of every tribe of the people of Israel

14 Then I looked, and there was the Lamb, standing on Mount Zion! And with him were one hundred forty-four thousand who had his name and his Father’s name written on their foreheads.

3 and they sing a new song before the throne and before the four living creatures and before the elders. No one could learn that song except the one hundred forty-four thousand who have been redeemed from the earth

This same number is used of the measurement of the New Jerusalem in chapter 21:

10 And in the spirit † he carried me away to a great, high mountain and showed me the holy city Jerusalem coming down out of heaven from God. 11 It has the glory of God and a radiance like a very rare jewel, like jasper, clear as crystal. 12 It has a great, high wall with twelve gates, and at the gates twelve angels, and on the gates are inscribed the names of the twelve tribes of the Israelites; 13 on the east three gates, on the north three gates, on the south three gates, and on the west three gates. 14 And the wall of the city has twelve foundations, and on them are the twelve names of the twelve apostles of the Lamb.

15 The angel † who talked to me had a measuring rod of gold to measure the city and its gates and walls. 16 The city lies foursquare, its length the same as its width; and he measured the city with his rod, fifteen hundred miles; † its length and width and height are equal. 17 He also measured its wall, one hundred forty-four cubits † by human measurement, which the angel was using. 18

It would seem to follow that the number is being used to symbolize completeness: not one is missing, and the wall is complete. The reader should recall that Revelation  seven includes a "great multitude that no one could count, from every nation, form all tribes and people and languages, standing before the throne and before the Lamb, robed in white" (9).

John appears to see both the future in heaven and the future on earth; that is, the call is still for the "endurance of the saints" (12), the same message called for from the seven churches, at the same time judgment is occurring; yet, not all on earth who will serve the Lord are yet dead, for John is instructed to write, "Blessed are the dead who from now on die in the Lord" (13).  As John sweeps back and forth from heavenly vision and consummation to earthly end, the reader can be forgiven for finding time confused.  Both chapters seven and fourteen make quite clear that the "complete number of the redeemed" is present first in heaven praising God and then on Mount Zion. Yet, still others are to survive the catastrophic destruction on earth.

Son of Man

John sees "one like the Son of Man" (14).  This is the vision of Daniel:

7.13: I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him.
14: And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.

This is the Son of Man that John gives the authority of God:

26: For as the Father hath life in himself; so hath he given to the Son to have life in himself;
27: And hath given him authority to execute judgment also, because he is the Son of man.

To this Son of Man is given the  final judgment (Matthew 13): 

39: The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.
40: As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.
41: The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity;
42: And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.
43: Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.

Mount Zion

That symbolism centered on Zion as the dwelling place of Yahweh as king. Since it was viewed as the site of Yahweh’s throne, Zion was portrayed as a lofty peak extending into heaven, the point at which heaven and earth meet. Thus, Psalm 48.1–2 depicts Zion as Yahweh’s holy mountain "on the heights of Siphon" (NRSV: "in the far north"). Zaphon was the mountain home of the Canaanite god Baal, and imagery from Canaanite religion is applied to Zion in Psalm 48 and elsewhere. True to its original designation of "stronghold," but especially because Yahweh reigned there as king, Zion was also a symbol of security. Yahweh was Zion’s defender against the threats of kings and nations (e.g., Psalm 46; Psalm 48; Psalm 76). For that reason Zion was also portrayed as the place of refuge, especially for the poor (Isa 14.32; cf. Psalm 9).

All of this seems to have given rise to a notion of Zion’s inviolability, as reflected in Micah 3.9–12 and Jeremiah 7.1–15. According to these prophets, the people of Jerusalem believed the city’s security against Assyrian and Babylonian threats to be guaranteed. The book of Isaiah accepts the notion of Zion’s inviolability (Isaiah 8.9–10; Isaiah 8.16; Isaiah 17.12–14) but distinguishes between the security promised to Zion and the destruction with which Yahweh threatens Jerusalem (Isaiah 1.21–26; Isaiah 29.1–8). Zion will endure even beyond Jerusalem’s destruction.

After Jerusalem and the Temple were destroyed in 587/586 bce, hopes for the future were often expressed in terms of the restoration of Zion (Isaiah 51.1–6); because of this hope, the modern Zionist movement took the ancient designation as its own. In some texts from the exilic and postexilic periods, Zion/Jerusalem is addressed in royal language common to the Near East (Isaiah 45.14–17; Isaiah 49.22–23; Isaiah 60.4–7); in others, Zion is portrayed as a mother (Isaiah 66.7–11). Occasionally, Zion is identified with the community itself: "saying to Zion, `You are my people’ " (Isaiah 51.16). 2 Esdras speaks of Zion in referring to the heavenly Jerusalem that would ultimately replace the earthly one (2 Esdras 13.36; cf. Revelation 21.1–17). In Hebrews 12.22, Zion refers to the "new covenant" of Jesus. In all of these diverse ways, Zion is the "city of God" (Psalm 87.3). (Oxford Handbook)

Whatever else one concludes about chapter fourteen of Revelation, it must be seen as a time of gathering of the first fruits, of harvest, and vintage.  The seven churches early in the book have been instructed to get themselves right with God and to endure, even amidst persecution. In chapter six, the one who is worthy begins to open the seven seals of the scroll (containing the fixed purposes of God's future), and it is in this chapter the martyred souls call for justice: "Sovereign Lord, holy and true, how long will it be before you judge and avenge our blood on the inhabitants of earth?" (10).  They are told to "rest a little longer" (11).  Yet, that judgment has already begun in the opening of the first six seals, opening onto visions of conquering powers, war and bloodshed, famine, and pestilence and death.  The sixth seal brings a great earthquake, the sun becoming black, the moon becoming like blood, and the sky vanishing (6.12-14).  The next action occurs with four angels standing at the four corners of the earth. The seventh seal is opened and is followed by the first six trumpets bringing convulsions of nature. One must note, though, that the saints, by chapter eight, prior to the trumpets, have begun praying.  I have always suspected this is a fervent prayer for those who are to endure this ordeal--the number in heaven being complete but remaining very incomplete on earth and in earthly time. Remember, they have been told to rest.  By chapter ten, the end is certain: "There will be no more delay" (6).  Still, the temple of earth must be measured with a view to preservation (11).  It is announced that "The kingdom of the world has become the kingdom of our Lord" (11.15) in the middle of the beast's coming up from the bottomless pit and making war on the two faithful witnesses (11.7). At the end of chapter eleven, attention is focused upon heaven and God's temple and the ark of His covenant (19).  Now, war breaks out in heaven and the ancient serpent, dragon, Devil, and Satan, is thrown to earth; with this done, action occurs on earth with the coming of the beasts from the sea and from the earth (13) with power to seal its own onto itself (evil trinity). Finally, after all this, attention centers on Mount Zion and the Lamb, the redeemed, and a new song (chapter 14).  Now, it is announced, "The hour of judgment has come" even as the call still goes out for endurance of the saints (12).  Surely, as the saints have early proclaimed, "Salvation belongs to our God" (7.10).  In human time, the hour is delayed with incalculable interludes and vision and faith amidst destruction. Habakkuk knew fully well that there can only be "a vision for the appointed time," that this vision "speaks of the end, and does not lie... If it seems to tarry, wait for it; it will surely come; it will not delay..." (2.3-4).  But delay in human time it seems to do so that the human being like Habakkuk must "stand at my watchpost, and station myself on the rampart; I will keep watch to see what he will say to me, and what he will answer concerning my complaint" (2.1).

Even in sight of Zion, chapter fourteen of Revelation concludes with a bloodbath and introduces a pouring out of seven bowls of wrath upon earth.  These bowls contain the full wrath of God (15.7).  How near the end is, however, now John marks by permitting no delay between the sixth and seventh bowl; rather, following the seventh bowl, Babylon or evil itself is defeated.  Once again, a great multitude in heaven takes up singing, "Hallelujah! Salvation and glory and power to our God, for his judgments are true and just" (19).  This praise continues, increasing in vibrancy, sounding like many waters and the sound of mighty thunder peals.   Only at this point does heaven open and the Word of God, the King of Kings and Lord of lords seize the dragon for the grand finale and throw him into a pit.  During this time, the martyrs we have already found in heaven are being raised from the dead, the first resurrection (20).  Still, nations are being deceived (20.7) until the Devil this time is condemned to eternal fire and sulfur (20.10). Next follows the fleeing of both earth and heaven from the presence of the One sitting on the "great white throne." All of the dead stand before Christ and are judged for their deeds (20.13).  Following this, a New Jerusalem comes down out of heaven and a creation free from imperfection results: "See, I am making all things new" (5).  In this new creation will be found again the water of life and the tree of life itself (22.1-2).  At this point, God will reveal Himself fully: "they will see his face" (22.4) and find there is no more darkness.

Even when Revelation ends finally, the promise made at the beginning seems no closer in John's earthly time, for apart from the New Jerusalem and the revealed face of God, the promise is still, "Surely I am coming soon" (20.20), a position not remarkably farther on than "the time is near" at the beginning of chapter one.

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Last modified: October 27, 2005