At one time or another, all of us have gone through hard things in life. At such times, we wonder, “God, where are you? Don’t you see what’s happening? Don’t you care?” We may even put our thoughts into words. Many of Israel’s prophets did this: Isaiah, Jeremiah, Daniel, and Habakkuk, to name a few. The Psalms are a record of David and others verbalizing their confusion about God’s seeming absence from their lives.

In Revelation 6 we read, “I saw under the altar the souls of those who had been slain for the word of God and for the testimony which they held.  And they cried with a loud voice, saying, ‘How long, O Lord, holy and true, until You judge and avenge our blood on those who dwell on the earth?”

In Revelation 14, we see God’s answer to the cries of His people. There is a time of harvest coming, a time of reaping. The wheat and the tares will be separated (Matthew 13:24-30), the good grain will be gathered, and the righteous will be rewarded. Conversely, according to Psalm 9:17, “The wicked shall be turned into hell, and all the peoples that forget God.”

Since the harvest motif is a very common one in Scripture, I’ve titled our study “The Coming Harvest.” Follow along as I read Revelation 14, beginning with verse one. This is a longer section than usual, but we will try to do it justice in our explanations. Here is the Word of God.

¹ Then I looked, and behold, a Lamb standing on Mount Zion, and with Him one hundred and forty-four thousand, having His Father’s name written on their foreheads. 

² And I heard a voice from heaven, like the voice of many waters, and like the voice of loud thunder. And I heard the sound of harpists playing their harps. 

³ They sang as it were a new song before the throne, before the four living creatures, and the elders; and no one could learn that song except the hundred and forty-four thousand who were redeemed from the earth. 

⁴ These are the ones who were not defiled with women, for they are virgins. These are the ones who follow the Lamb wherever He goes. These were redeemed from among men, being firstfruits to God and to the Lamb. 

⁵ And in their mouth was found no deceit, for they are without fault before the throne of God.

⁶ Then I saw another angel flying in the midst of heaven, having the everlasting gospel to preach to those who dwell on the earth—to every nation, tribe, tongue, and people— 

⁷ saying with a loud voice, “Fear God and give glory to Him, for the hour of His judgment has come; and worship Him who made heaven and earth, the sea and springs of water.”

⁸ And another angel followed, saying, “Babylon is fallen, is fallen, that great city, because she has made all nations drink of the wine of the wrath of her fornication.”

⁹ Then a third angel followed them, saying with a loud voice, “If anyone worships the beast and his image, and receives his mark on his forehead or on his hand, 

¹⁰ he himself shall also drink of the wine of the wrath of God, which is poured out full strength into the cup of His indignation. He shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb. 

¹¹ And the smoke of their torment ascends forever and ever; and they have no rest day or night, who worship the beast and his image, and whoever receives the mark of his name.”

¹² Here is the patience of the saints; here are those who keep the commandments of God and the faith of Jesus.

¹³ Then I heard a voice from heaven saying to me, “Write: ‘Blessed are the dead who die in the Lord from now on.’” “Yes,” says the Spirit, “that they may rest from their labors, and their works follow them.”

¹⁴ Then I looked, and behold, a white cloud, and on the cloud sat One like the Son of Man, having on His head a golden crown, and in His hand a sharp sickle. 

¹⁵ And another angel came out of the temple, crying with a loud voice to Him who sat on the cloud, “Thrust in Your sickle and reap, for the time has come for You to reap, for the harvest of the earth is ripe.” 

¹⁶ So He who sat on the cloud thrust in His sickle on the earth, and the earth was reaped.

¹⁷ Then another angel came out of the temple which is in heaven, he also having a sharp sickle.

¹⁸ And another angel came out from the altar, who had power over fire, and he cried with a loud cry to him who had the sharp sickle, saying, “Thrust in your sharp sickle and gather the clusters of the vine of the earth, for her grapes are fully ripe.” 

¹⁹ So the angel thrust his sickle into the earth and gathered the vine of the earth, and threw it into the great winepress of the wrath of God. 

²⁰ And the winepress was trampled outside the city, and blood came out of the winepress, up to the horses’ bridles, for one thousand six hundred furlongs.

In this chapter, several PROCLAMATIONS concern the coming harvest. I’ve grouped them under three headings to aid us in our study.

The First PROCLAMATION is,

The Firstfruits of the Redeemed

This scene opens with the Lamb, accompanied by the 144,000, standing on Mount Zion. Mount Zion is the highest point in Jerusalem and will be the site of the new city of God, the seat of the Messianic millennial kingdom. This immediately calls to mind the words of Isaiah 2:2-3. “Now it shall come to pass in the latter days that the mountain of the Lord’s house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow to it. Many people shall come and say, ‘Come, and let us go up to the mountain of the Lord, to the house of the God of Jacob; He will teach us His ways, and we shall walk in His paths.’ For out of Zion shall go forth the law, and the word of the Lord from Jerusalem.”

If this is a correct interpretation, why introduce a millennial scene here? The previous two chapters deal with Satan’s attempts to destroy the Jews. The first verse of our text proves these attempts have failed and will provide comfort to the Tribulation saints. Remember, as I’ve said repeatedly throughout this study, not all the events of Revelation are in a strict chronology.  

Revelation 7 records the sealing of these Jewish Believers. Here, in our text, we learn the seal is the name of the Lamb and the Father on their foreheads. In Revelation 9:4, this seal protects them from the destruction caused by the demonic locusts in the 5^th trumpet judgment. This seal symbolizes complete devotion, and these 144,000 will be dedicated to proclaiming the name of the Lamb, Yeshua. Standing with the Lamb on Mount Zion, they now find their spiritual status aligned with their geographical location.

As John watches the scene unfold, he hears a voice from heaven that sounds like thunder and the roar of the sea. However, this was not just a loud noise or tumult. It was like harpists playing. This seems to be an angelic accompaniment to this amazing choir of 144,000.

They are singing a new song that no one can learn except them. I take that to mean that none could understand it but those purchased by the precious blood of Christ. Only the redeemed can enter fully into the feelings and sympathies of those who were. To appreciate the songs of Zion thoroughly, to understand the language of praise, to enter into the spirit of the truths which pertain to redemption, one must be redeemed by the blood of Christ.

This amazing choir is comprised of those who are the firstfruits (v. 4) of the great harvest that is yet to come of those redeemed by the blood of the Lamb. In addition to bearing the names of God and the Lamb on their foreheads, several other characteristics are noted. First, they must be men because the text says they “are not defiled with women.”

If you understand Revelation as a thoroughly Jewish text, you also understand that sexual relations under the Mosaic Law were temporarily defiling, yet not sinful. That is, a period of cleansing was prescribed before one could resume sacred duties. I understand the point to be that these servants of the Lamb were so dedicated to the cause that they remained celibate. This enabled them to be constantly ready for warfare, worship, and service. Both Jesus and Paul recognized the value of celibacy in Matthew 19:12 and 1 Corinthians 7:1, respectively.

Additionally, they are disciples: “They follow the Lamb wherever He goes”; they are fully devoted to Him. There is no deceit in their mouths. Zephaniah prophesied of this time, “The remnant of Israel shall do no unrighteousness and speak no lies, nor shall a deceitful tongue be found in their mouth” (Zephaniah 3:13). And they are morally blameless before God’s throne.

This portion of the chapter was evidently intended to comfort those to whom the book was originally addressed, and, in the same way, to comfort all the children of God in times of persecution and trial. Those living in John’s time were suffering persecution, and in the previous chapters, he had described more fearful trials yet to come. In these trials, it is proper for us to fix our thoughts on the final triumph of the redeemed – that glorious state in heaven where all persecution shall cease, and where all the ransomed of the Lord shall stand before his throne.

The Next PROCLAMATION is,

The Announcements of the Angels

As John’s vision continues, he sees an angel flying in the midst of heaven with an eternal gospel to proclaim to all the earth. The Gospel is eternal because it encompasses more than time. It is summarized in verse 7: “Fear God and give glory to Him, for the hour of His judgment has come; and worship Him who made heaven and earth, the sea and springs of water.” As we will see, the message of each of the three angels is a message of judgment!

This seems to be the final “altar call,” the final opportunity to escape the undiluted cup of God’s wrath. In the previous chapter, the Antichrist declares himself to be god, and the false prophet calls everyone on earth to worship the beast whose deadly wound has been healed. So, this is an imperative, a solemn call to the inhabitants of the world to choose Antichrist or Messiah. This is the final call to bow the knee to the Son of God (Philippians 2:10). This invitation to fear God and give Him glory is followed immediately by the pronouncement of coming judgments.

The second angel appears, proclaiming the demise of Babylon. “Babylon [the Great] is fallen, is fallen, that great city, because she has made all nations drink of the wine of the wrath of her fornication.” The adjective, great, is used in every reference to this city in Revelation. In the Tanakh, Babylon is the epitome of evil. In Isaiah 14, the king of Babylon is a thinly veiled euphemism for Satan!

The question is, “Who or what is Babylon?” We don’t have time to explore each possibility in depth, but I’ll briefly outline several. First, the literal city. In John’s time it was hardly worthy of his attention. It was neither the center of Gospel activity nor the major world power it had been. Second, Rome, widely known as the city built on 7 hills. Next, the wicked world-system, ruled in the spiritual realm by Satan and ultimately in the physical world by the Antichrist. Finally, for those who interpret Revelation figuratively, it refers to the ungodly in general.

I believe the reason for her judgment gives us a clue as to which of these four is most plausible. She is being judged “because she has made all nations drink of the wine of the wrath of her fornication.”

There is no doubt of the degradation of the Babylon of Jeremiah’s day as of the Rome of John’s time. Rome is pictured as the great prostitute who intoxicates and beguiles the nations to fornication, but the cup of God’s wrath for her and her paramours is full. However, both of these empires have long ago faded into history. In the succeeding chapters, we will see clearly that what is being judged is the wicked political, religious, and economic world-system and its leaders.

The third angel cries with a loud voice, giving a detailed and graphic warning to those living on the earth at the time. “If anyone worships the beast and his image, and receives his mark on his forehead or on his hand, he himself shall also drink of the wine of the wrath of God, which is poured out full strength into the cup of His indignation. He shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb. And the smoke of their torment ascends forever and ever; and they have no rest day or night…” These warnings to refuse the worship of the beast and his mark are in the accusative case, meaning “Don’t do it.”

Anyone who ignores this warning and drinks the “Kool-Aid of the Antichrist, will drink of the wine of the wrath of God without mixture, that is, adulterated with water. It is strong wine mixed with spices to make it still stronger (Psalm 75:8). The white heat of God’s anger, withheld through the ages, will be turned loose.

Those who worship the beast will be tormented with fire and burning sulfur in a similar manner to those who lived in ancient Sodom and Gomorrah. This torment will occur “in the presence of the holy angels and in the presence of the Lamb.” Contrast this statement with 2 Thessalonians 1:9, which says the ungodly “shall be punished with everlasting destruction [away] from the presence of the Lord and from the glory of His power.” My understanding is that the judgment of the wicked will be eternally on display before the righteous. It does NOT mean that God and the angels occupy the same space as the wicked.

Finally, the text clearly states the eternality of their torment, “from ages unto ages.” Those who ignore these warnings will be tormented without respite! This is the very same language used in Revelation 4:8 to describe the duration of the praise of the four living creatures – nonstop. Those who desert Christ will be the victims of a remorse that never dies or sleeps.

Verses 12 and 13 seem like a postscript to this section. Here is noted the perseverance of those who refuse to submit to Satan and his henchmen. In John’s day, these were the ones who refused to worship the Emperor. In our text, the faithful followers of the Messiah during the Great Tribulation will cling tightly to their faith in Yeshua. In our day, we, too, must persevere in faithfulness because “those who endure to the end, the same shall be saved.”  

John’s observation and meditation are interrupted by the command to write a beatitude. The blessing is, “From now on, blessed are those who die in Christ. They will rest from the weariness of their labors, and their works will follow them.” This pronouncement should be of great comfort to us as we await the coming of the Lord Jesus Christ.

The Final PROCLAMATION is,

The Time of Gathering          

In these final verses, we see two scenes related to harvest. In the first scene, an angel emerges from the temple and cries loudly to one like the Son of Man to reap the harvest of the earth. Though the one described is said to be like the Son of Man, this is probably Christ Himself, participating in God’s divine judgments upon a wicked world. This probability is reinforced by the golden crown (stephanos), which speaks of His glorified state and royal dignity. 

It is remarkable that an angel should thus address the Son of Man, but it should be regarded as an entreaty of a holy angel to Christ as the Son of Man in His position as judge of men. The fact that the angel comes from the Temple seems to allude to this judgment as proceeding from God’s righteousness. 

However, the text gives us no details about what this harvest is or who is involved in it. There is no distinct event in this sequence of prophecies that clearly presents a harvest of saints. It is probably preferable to consider the first harvest as the judgments in general, and the second harvest as the final, climactic one. John MacArthur sees the grain harvest symbolizing the seven bowl judgments, and the grape harvest symbolizing the judgment of Armageddon (Revelation 16:13-16 and 19:17-21 detail these events).

As a whole, the passage echoes Joel 3:9-13, in which grape harvesting and wine pressing serve as metaphors for judgment in the context of the eschatological war, and Isaiah 63:1-6, in which God treads the wine vat in his fury, pressing out the lifeblood of the peoples. The same metaphor appears in Jeremiah 25:28-31.

In the second scene, the angel who has power over fire appears out of the altar and cries with a loud voice to an angel with a pruning hook, “Gather the clusters of the vine, for the grapes are fully ripe.” The picture here is of luscious grapes, almost bursting with juice, waiting for harvest. In obedience to the instructions, the angel gathered the vine of the earth and cast it into the winepress, the great winepress of the wrath of God.

The staggering, horrifying bloodbath of the Battle of Armageddon will be so widespread that blood will come out from the wine press up to the horses’ bridles for a distance of two hundred miles. There will be millions of people engaged in the Battle of Armageddon, as all the nations gather together to fight against the Lord Jesus Christ. Still, it is difficult to imagine that they could produce a flow of blood up to the horses’ bridles (about four feet deep) for a distance of two hundred miles (lit. “1,600 stadia”). A better interpretation, whether there are actual horses involved or not, sees this as hyperbole to suggest the slaughter in which blood will splatter profusely into the air along the whole length of the battle. When the slaughter reaches its peak, blood could flow deeply in troughs and streambeds.[1]

Taken as a whole, chapter 14 emphasizes that the 144,000 of Israel seen at the beginning of the great tribulation will be preserved triumphantly through it. The rest of the chapter is devoted to various pronouncements of divine judgment upon a wicked world, reassuring the saints of that day that, though they may suffer and even be martyred, God’s ultimate justice will triumph, the wicked will be judged, and the saints will be rewarded.

Today is a day of grace; the invitation is still open to those who will trust in Christ and thereby avail themselves of the grace of God and be saved from entering this awful period that is surely coming.

The biblical metaphor of harvest is applied to both the righteous and the wicked. Which coming harvest will you be a part of?

[1] MacArthur, New Testament Commentary on Revelation, p. 794