Firstfruits of the Redeemed

1 And I saw, and behold! The Lamb standing upon Mount Zion, and with him, a hundred forty four thousand having the Name of His Father written upon their foreheads.

"I saw, and behold..." John looks; and the reader is also bidden: "Pay attention!"

"Standing;" histeemi, 2476. On Zion the Lamb 'stands' in his position as king and high priest. He was sitting at the right hand, while the LORD established dominion over the nation of Israel, His longtime "enemies." With him "stand" the governors of the children of Israel: the elect 144,000 who shall also bear the Father's Name as the Son does.

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"Having become so much better than the angels, in as much as that he has inherited a more excellent name beyond them. For to whomever of the angels said He ever, 'Thou art my son, today I have begotten thee?' And again, 'I will be a Father for him, and he shall be a son for Me.' "And when again He brings the firstborn into the world He says, 'And let all the angels worship him.'"

See Daniel 7:22; Revelation 11:15; 6:10. The plagues upon Babylon must first come to pass before the nations are inherited by the "great crowd" of faithful witnesses.

Assignments (tagma, 5001) of rulership awarded to the "new" creation under Christ are first implemented. The matter of the order among the lots of the inheritance was not a matter left for Jesus to decide; see Matthew 20:21-23; Mark 10:35-40. Worthiness to rule is determined within the council of the LORD's elders and His living creatures.

"144,000." The number is thought to be a non-specific "hundred forty-four thousand." These 144,000 are "the first of the fruits" of the Father's harvest; the principal rulers of the nation's tribes. See 7:4, where these choice rulers were sealed with the "earnest" of the Holy Spirit for redemption.

When the children of Israel first demanded a king, they were warned by the LORD that a great number of individuals was required for an orderly government by their desired king. These 144,000 are the Lord's chief rulers who support the king in Israel. See 1 Samuel 8:9-22. Samuel's list shows only the ministers of Israel! What great number does God require in order to place king-priests throughout the kingdom of Israel? Throughout the kingdoms of the world? A great multitude, indeed! Six thousand king-priests, each serving a course of two weeks at a time (as under the ancient Mosaic economy in Israel) equals 12,000 per month; and would amount to the number of 144,000.

"Name, the;" onoma, 3686. The constitution of the name of the LORD by His own definition and in the reputation of His own work was repeatedly shown to the children of Israel; but only the few having ears to hear and eyes to see apprehended its significance. The burden of its teaching, at last, fell to the holy prophets.

The "Name" by genealogical and spiritual descent was to be given to only one individual - and no other - the Messiah of Israel, to the Lamb whom the LORD provided of Himself. The Name is upon the one "having been slain;" who like God, sent the prophecy of the promised "day of vengeance" to John. See Isaiah 61:2. Jesus himself as "the voice" will proclaim "the day," as per 10:1-8. These 144,000 have received his Father's Name in the "adoption of sons." The family name of God's heavenly creatures is YAH; the "One Name."

"Father;" pater, 3962. The biggest issue readily apparent to the casual reader of the New Testament is Jesus' controversy with the Jews concerning his paternity, and the prophecy of Isaiah concerning the "Virgin Birth." How the "virgin espoused" to Joseph as wife would conceive and bear a "holy thing," Luke 1:35, according to the word of the LORD was beyond their comprehension. Nor did Nicodemus, who came to Jesus by night, understand the indwelling work of the Holy Spirit in flesh, and he was the teacher of Israel!

"Written;" grapho, 1125. Not merely a scrawl of letters, but alludes to the formal ceremony documenting their adoption into the Holy Spirit.

"Foreheads." The initial writing in ink is graphically portrayed in Ezekiel 9:3-6, but see 2 Corinthians 3:3 for the spiritual application. See Revelation 22:4, where "the Name of the LORD" is upon their foreheads, signifying that "the helmet of [hope for] salvation" now has been put on for the life eternal, (as clearly shown there). The principle of the name, Holiness To The LORD, was first written of in Exodus 28:36-37 and in 39:30-31. The "earnest" of the Spirit has been 'exchanged' for the reward's full measure of the Holy Spirit.

2 And I heard a sound out of the heaven as a sound of many waters and as a sound of great thunder, and a sound of harpers harping with their harps.

"Sound"; phonee 5456. Sounds, from inanimate things; but voices from living creatures. The description is the same as in Acts 2:1-4; Joel 2:23, 28.

"Heaven;" ouranos, 3772. There is the distinct probability that this will come to pass as simply as shown, that the sound will be heard from the Glory's then-present dwelling above the temple site of Mt. Zion.

Since the heavenly host publicly rejoiced in song at the birth of the Savior, a song witnessed by men, Luke 2:13-14, why should not the heavenly host be seen and heard publicly rejoicing at the coronation of Israel's king and high priest, and his own nation's co-ruling kings and priests? Heaven rejoices. It is done! Is not this Luke 13:28 audibly expressed?

How "every eye shall see him, and they also which pierced him," Rev. 1:7, is rather difficult to comprehend if the prophetic abstracts do not actually happen as concrete realities at this future time, and if there is no "judgment to come" upon the ungodly.

Many people do not comprehend how the 'dwelling place' of the LORD, in 1) the returned Pillar of Fire by night and the Cloud by day; and in 2) the temple sanctuary of the LORD's house - of Ezekiel's prophecy - come together as one dwelling on Mt. Zion above a new Jerusalem during Messiah's reign.

When the Almighty God 'marries' the redeemed of Zion to his Son, the two become one house of "holiness to the LORD." Read Isaiah 62:1-4.

The "house of prayer" then becomes the literal 'palace' of the King's son.

"Waters, many." The sound of the heavenly voices is comparable to the roar of an enormous amount of rushing waters .

"Thunder, great." The mightiness of the sound is also akin to thundering. "The LORD is among them in the holy place, as in Sinai," for Zion, God's mountain, is in the mountain range of Bashan's peaks, per Psalm 68:5, 15, 18. The heavenly scene of rejoicing at Christ's second coming (to Zion) contrasts with the Father's ancient coming to Israel at Sinai; as the beginning compares to the end.

"Harpers..." The extraordinary sound from the heaven above Zion is accompanied by instrumental music played by the angels. There is joy in heaven in anticipation of the coming marriage! God is in His holy dwelling; the wedding preparation is underway... "The year of my redeemed has come," Isaiah 63:4.

3 And they sing (as) a new song in the sight of the throne and in the sight of the four living creatures and the elders. And no one was able to learn the song except the hundred and forty four thousand who have been purchased from the earth.

"Sing;" ado, 103. Rev. 5:9; 14:3; 15:3. The use of song in worship of praise was a prominent part of the first temple service; King David composed songs.

"New song;" It is a new song! In the Psalms of David, mention is made of an other "new song;" also in the prophet Isaiah, 42:10. Another "new song" was first mentioned at 5:9-10, when it is sung by the four living creatures and by the 24 elders of the LORD's council. That new song commemorated the worthiness of the one redeemed through his own blood, and of him who has made worthy kings and priests to rule on the "new" earth. See 15:3; Deuteronomy 31:14 through Deuteronomy 32. How many new songs will 'David' compose for singing at the new day's dawning? Here is a new song of the victory over sin and death.

"Able;" dunamai, 1410. Enabled. They were enabled by the sealing, which was shown in 7:4-8. Their ability to learn was a matter of grace, or favor, from God who commanded the "earnest" sealing of the Holy Spirit to come in fullness upon them at the resurrection. This song is specifically written for the performance of the 144,000!

"Learn;" manthano, 3129. To learn by following instruction. This ability is restricted to the 144,000 who were shortly before the end of all things "purchased" from the land/earth by the Lamb's blood. The song is dedicated to the 144,000. The unredeemed, it is implied, never learn anything "new;" unlike the "scribe that is instructed toward the kingdom of the heavens."

"Purchased;" agorazo, 59. To buy; to be bought with the blood of Christ.

"Earth;" gee, 1093. The land of Israel.

4 These are those who were not defiled with women, for they are virgins; these are they who follow the Lamb wherever he goes. These were purchased from mankind, firstfruits of God and of the Lamb.

"Defiled, not;" moluno, 3435. See Rev. 3:4. They have a good conscience unspotted with any whoredom. They kept themselves from the world's great polluters, the 'women' who serve the "Mystery of Babylon, the Great." The implication is that they were not whorish minded, but retained integrity by "making themselves eunuchs for the sake of the kingdom of God." They kept pure minds and hearts, and their vow of faithfulness to the LORD; the first commandment.

"Virgins;" parthenos, 3933. Chaste. See the parable of the virgins, Matthew 25:1-13, 14-30, for the virgin's relationship toward the kingdom of the heavens.

"Follow;" akoloutheo, 190. They, like the apostles, follow the path of Jesus.

"Mankind;" anthropos, 444. Anthropoids are human beings; men. The same word appears in v. 14 in the phrase "Son of man."

"Firstfruits;" aparche, 536. These 144,000 are the most choice of all the redeemed who were purchased as Israel's "seed." There are some Jews who, by faith, prevail during the "time of Jacob's trouble" with patience to endure. "Many of the last shall be first..," said Jesus. Also, Romans 11:7-18. See 1 Corinthians 15:20-23, "the firstfruits of Christ..." These are doubtless the great men of "the faith" of Abraham. The "firstfruits unto the LORD" are "two wave loaves" per Leviticus 23:10-21. Per Ezekiel 44:30, the firstfruits belong to the priest. See Numbers 28:26; "after your weeks (be out)," possibly also a reference to Daniel's prophecy of "the weeks."

"God, of..." They are the choice of God and of the Savior; the select of a godly "seed." Although these are the firstfruits, the entire ripened harvest of good seed comes thirty days later. Reference the 1,260, plus the thirty days, which comes to the 1,290th day...

There is a dispute concerning the word "theos" (and kurios) as it is used in the book of The Revelation. Does it refer to the Elohim? Some contend that it should be translated as, God; others as, the LORD; and some, usually the Trinitarians, who contend for the translation as, the Lord; meaning that Jesus Christ is the God. The Hebrew Holy Scriptures are the only true guide for accurate translation. Here is where a solid foundation in Old Testament prophecy is imperative, along with a clear understanding of the Name of the LORD.

The reader, Jew or gentile, will interpret according to the depth of his own knowledge and understanding of the Word, and according to his own extra-Biblical bias. Whoever uproots a supposed "tare" (the job of the angels, anyway!) before the time of harvest spoils a part of the LORD's work.

5 And in their mouths guile was not found, for they are blameless in the sight of the throne of the LORD.

"Mouths;" stoma, 4750. The greatest fault of the body lies with the "mouth." See Matthew 15:7-11; James 3:1-12. It is the door through which evil spews forth.

"Guile;" dolos, 1388. Guile is translated as, subtilty, deceit, and, craft. The evil quality of twisting and turning words characterizes the serpent's children.

Nathaniel, John 1:47-48, was called by Jesus "an Israelite indeed" for his forthright spirit and lack of guile in discussing a spiritual matter. The lack of guile could be more widely used by every Christian who confesses that Jesus is the true Messiah of Israel, and indeed came in the flesh in order to destroy sin.

"Found;" hurisko, 2147. Discovered. It was found - but only after a diligent looking and searching. To "get knowledge" and to "get understanding" gets the right foundation for true wisdom; a "continuous" gathering of hay and of stubble will not get the work of the Spirit done right.

"Blameless;" amomos, 299. With no blemish, no spots or fault. "Wise as serpents and harmless as doves." It takes prayer and study in the Word of God and practical exercise of the mind in prayer to reach this status before heaven's throne.

6 And I saw another angel flying in the midheaven, having the everlasting gospel to preach to those who dwell upon the earth, even every nation and tribe and tongue and people.

The preaching of the gospel of the Olam - of the 1,000 years - seems to be the mission area in which John is to work, after the receipt of the little book and the scepter, upon his rising up, per 10:8 through 11:3.

"Everlasting;" aionios, 166. Eternal; for the Olam. This word describes the new gospel that is to be preached to all the world. The preaching affirms the righteousness of God's judgment, affirms the unchanging "good news" to Israel, and the true worship of God to the world for the lasting age of Messiah's rule. "The Gospel of the Aion" is probably associated with the "seven thunders" which were not permitted to be written by John when he first received the prophecy of the Lord's apocalypse. See Colossians 1:23. Has 'the gospel' ever changed, except to add even greater blessings of God's favor and glory?

"Gospel;" evangelion, 2098. In Luke 21:15, given a "mouth and wisdom;" Mark 13:10-11, it is "not ye who speak, but the Holy Spirit" which Matthew 24:13 declares shall be "for a testimony to all the nations; and then shall come the end" of the present ungodly system. Some more "good news" may be expected to be announced when the "seven thunders" actually do sound their voices.

Likewise, Old Testament prophecy affirms that "out of Zion shall go forth the law and the word of the LORD from Jerusalem."

The likeness of Matthew's text to Isaiah and Micah in their contexts concerning the judgment and concerning the house of the LORD ought to be considered in light of this then-present event. The texts of Joel 2:28-32 and 3:16-17 certainly are fulfilled at that time.

"Preach;" evangelizo, 2097. The power of the Holy Spirit is present in Israel to teach the people, and to instruct the priests, according to Malachi's prophecy. The two witnesses testified and died. The power of the antichrist also is at work through the means of the dragon, the beast(s) and the false prophet(s). It is a time of great anxiety for the people of the land and for their brethren in the surrounding hostile countries.

The power of Babylon and of the Antichrist "beast" is aimed toward the complete destruction of the nation of Israel.

"Those who dwell..." The common people of the world are warned about the coming judgment, and of the consequence of failure to recognize God's newly restored lordship. God is unwilling that any man should be destroyed, but desires that all should come to the knowledge of God and to the understanding of the mind of Christ.

7 Saying with a loud voice, Fear the LORD and give Him glory because the hour of His judgment is come; and worship Him who made the heaven and the earth and sea and fountains of waters.

"Fear;" phobeomai, 5399. The exhortation, "Fear God," is a common plaint of New Testament writings in opposition to the idols and other objects of greed.

"The LORD." This verse indicates the One to Whom this fear is due. For, the man of sin will then attempt to sit in the temple of God, proclaiming that he is God during the 'short while' remaining.

"Give;" didomi, 1325. This is the first commandment.

"Glory;" doxa, 1391. This is a reiteration of Numbers 14:21. The LORD's objective has not changed from the beginning, nor has His purpose with His people changed. He will enlighten the earth by, through, and with His glory's work.

"Hour;" hora, 5610. "The hour" receives sufficient attention in The Revelation so that its time may be determined by attendant events. See the list to study the time of "the hour." The servant of the Lord is obliged - drowsy or not - to be prepared for the cry, "Behold, the bridegroom comes!" See 10:3; 14:18. 'While it is, Today.'

"His judgment;" crisis, 2920. This is a matter of Old Testament prophecy; therefore, the judgment belongs to the LORD at the Second Coming.

"Come;" erkomai, 2064. See verse 15 too. The coming, the reaping, the judgment are all matters of prophecy; see Matthew 13:24-30. The tares are reaped first...

"Worship;" proskuneo, 4352. See verses 9-11. In opposition to the "other beast," 13:11, who has made the "image" for worship. The controversy of Zion rages...

"Him Who made..." Unlike the "beast" who makes the image for the antichrist followers to worship, "Him Who made..." is the first and only One who declares Himself by His work to be the Creator of the heavens and the earth. This is a lesson from Daniel.

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

"Fallen;" epeson, 4098. Also, in 18:2 the word is again proclaimed. Earthquake and the heavenly commotion play a major part in the destruction of Babylon.

"Babylon, the great city." In the Old Testament prophecies about Babylon, prophecy concerns the actual political city-state of Babylon. Her fate is unquestionable. There is no reason here to identify the name as any other than the literal province and city. (Besides, the Lamb is now standing upon Zion, above Jerusalem's site.)

"Drink;" potizo, 4222. As punishment in ancient times the people were made to comply under the duress of the conqueror; or, to be executed for not acquiescing to the ruler's punishing demand.

"Nations, all." All the nations of Babylonian influence. The prophecies of Daniel, Jeremiah, Isaiah pay no attention to the nations beyond the rule or control of Babylon's "head." While other nations of the world may be affected by her policies, the prophecies deal only with those of the Babylonian "image." These nations will severely afflict their Jewish population during the "times of the gentiles" when Jerusalem is trodden down for the last time.

"Wrath;" thumos, 2372. Fury. The fierceness of Babylon's unclean practices. Extraordinary inhumane fierceness appears to be a physical characteristic of the Iraqi personality. See 15;1, 7.

"Fornication;" pornia, 4202. Pornia basically is something disgusting and unclean; from a slight breech in taste to the disgusting abomination, (thus pornography is difficult to legally define so that its definition pleases all levels of the people's tolerance). A "good conscience toward God" is the best guideline.

Fornication is the unclean spirit that dwells in the sons of men, and its propensity for loving the sensual taste, by which lust conceives and births the sin. In the Bible fornication is often put, per Robert Young, for uncleanness or whoredom where the act of fornication, sexual intercourse of unmarried persons, is not literally meant. The word often points to the evil spirit of greed and illicit desires.

Nevertheless, the Babylonian religions did mix the lewd and lasciviousness of actual fornication with the worship of the "queen of heaven," Astarte, the idol made to represent the planet Venus.

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

"Worships;" proskuneo, 4352. Such worship is absolutely forbidden now.

"Beast;" theerion, 2342. The characteristics of the three "wild beasts" which ravage the land during the last three and a half years are prominently featured in Chapter Thirteen and again in Chapter Seventeen.

"Image;" ikon, 1504. A pictorial shrine, or statue. The ruler of Babylon has his photograph or poster picture displayed as an object of reverence. Such displays of a ruler's portrait are now found worldwide. These pictures are true icons.

"Mark;" karagma, 5480. This mark remains a mystery at present, unless the "666" is to be identified with the barcode system 'mark' of the nations within the European economic community financial network. The mark seems however to be peculiar attached to the Middle East lands. ...Although, (in view of Chapters Eight and Nine,) the present day may seem to be too early to expect to see this mark.(???)

A number of present day events do occur with breath-taking rapidity. Scripture, Romans 9:28, quoting Old Testament prophecy - says that the LORD will "finish the work" and "cut it short" in righteousness. See Rev. 13:16-17; then 15:2; 16:2; 19:20; 20:4 for the mark's distribution.

10 Even he shall drink out of the wine of the fury of the LORD, which is poured out undiluted in the cup of His wrath, and he shall be tormented by fire and brimstone in the sight of the holy angels and in the sight of the Lamb.

"Drink;" potizo, 4222. The drink will be forced upon Babylon's adherents.

"Wine;" oinos, 3631. The wine that is pressed out by the LORD's strange work is defined in Old Testament prophecies. See Isaiah 51:17-23 through 52:1-3.

"Of the LORD, fury;" thumos, 2372. Fury is composed of all the indignities to His Name that call for retribution.

"Poured out;" kerannumi (kerao), 2767. Allusion to the LORD's outpouring of wrath to come. The text of 18:6 ought to read, "which she has poured out, pour out to her a second time".

"Undiluted;" akraton, 194. Literally, without being poured (into) in order to maintain the full strength of the furious potion.

"Cup;" poteerion, 4221. This cup is drunken by all in the event of 16:19; for, the verse above speaks of the judgment which is delivered in 16:19 for all continued disobedience to the Word of the LORD.

"Wrath;" orgee, 3709. To take vengeance in His anger when the cup is full.

"Tormented;" basanizo, 928. The nature of the fiery torment is first noted at 9:5,17,18, fulfilled after the Lord waits a 'short while' during the world's final call to repentance.

"Fire;" pur, 4442. The gospel records associate the "furnace of fire" with the work of the "Holy Spirit, and fire." Refer to 11:5-6.

The last chapters of The Revelation describe the hail's destruction as creating an awful and present "lake of fire" on earth that consumes the ungodly.

"Brimstone;" thion, 2303. The element sulfur. See under thionic in a dictionary. According to the words of Jesus in Luke 17:29, "on the day that Lot departed from Sodom, it rained fire and brimstone from the sky, and destroyed all." If the Lord took the Holy Scriptures at face value, he accepted that the elements "in like manner" during the "commotion" became unstable, causing the destruction of all the cities of the plain. That holocaust extended for many miles.

"In the sight of..." In hell? The visible destruction of the human "chaff" and the burning of the human "tares" accompanies the good seed's harvest here upon the earth! The tares are first gathered and burned, Matt. 13:30, at that time.

"Angels ...Lamb." On earth. Where humans live and die. Where this happens! See Zephaniah 2:8-11. The final judgment on Edom and Jordan (Moab and Ammon) is coming. See Psalm 83.

11 And the smoke of their torment rises for the ages of the ages, and they have no respite day and night, who worship the beast and his image; even if anyone receives the mark of his name.

Chapter Eight and Nine have described the derivation and the descent of the smoke, fire, and the very peculiar stones of the three hails.

"Smoke;" kapnos, 2586. It rises from the earth where the torment occurs.

"Torment;" basanismos, 929. The theme of this torment, begun in Chapter Nine continues, carries through into Chapter Eighteen.

"Ages..." Righteousness flourishes in the coming ages as chaff and tares are consumed in the fire before the throne below the Cloud on Zion. The smoke ceases to rise when the fuel used for the burning ceases; see Isaiah 66:24.

"Respite, no;" anapausis, 372. The "torment" is a constant because self-inflicted by worship contrary to the gospel proclaimed for the ages. The torment ceases with obedience to God.

"Beast;" theerion, 2342. See Chapter Thirteen, and Chapter Seventeen. These "beasts" dominate until their end in time, when their influence must also diminish according to the commandment of the LORD.

"Image;" ikon, 1504. The icon made by the other beast for the first beast is fully described in Chapter Thirteen. Its worship is quite different than any prior, Daniel 11:37-39.

"Mark;" karagma, 5480. As noted in Chapter Thirteen.

12 Here is the endurance of the holy ones. Here are they who keep the commandments of the LORD and the faith of Jesus.

"Endurance;" hupomonee, 5281. See 13:10; Luke 21:19. As initiated by the plea of Revelation 6:10, the judgment which all the holy ones have patiently waited for is now accomplished on the ungodly.

"Holy ones;" hagios, 40. Those who seek to and are called by the Name of the Lord; among others the "sons of Zadok," Ezekiel 40:46; 48:11; Matthew 1:14.

"Keep, that;" teereo, 5083. To guard. They watch with a constant awareness of the law of liberty, and to speak the right "word in season."

"Commandments;" entolee, 1785. A review of the word list (in context) shows that the reference is to the precepts of the "ten commandments," commandments which are not "written in stone" but written upon the tablet of their heart. This is a matter of Old Testament prophecy in fulfillment of a covenant. See Jeremiah 31:33; Hebrews 10:16-17; 2 Corinthians 3:3-5. The time is described by Ezekiel 34, when the LORD's judgments are in the earth and the people are taught righteousness by God. "All shall be taught of the LORD."

"Faith;" pistis, 4102. The verse defines to whom the patience and the reward comes: to those who keep the faith in the LORD's salvation. The Greek reads "tee pistis Iesou;" the faith of Jesus.

See Luke 1:30-33; 2:9-11; John 19:19; a faith unto death.

The implication from these texts is that many in Israel do not wait for "the Savior" to come to save them, Matthew 24:5; Mark 13:6; Luke 21:8, 12-19. They do not wait for Messiah, nor a deliverance by heaven. They choose to deliver themselves from the "great tribulation." In order to elude persecution, they follow a captivity. The decision leads them into the judgment and unto death.

The faith in the Messiah of Israel is one element of the Scriptures that brings the "two witnesses" to Jerusalem to testify to the Word of the LORD. It is "not by might nor by power" as the antichrist and his "captives" might suppose, that the Jewish remnant is persuaded of the truth, "but by my Spirit, saith the LORD of hosts," Zechariah 4:6. The LORD Himself rebuilds and replants His people Israel - Ammi - in the land as He promised by the holy prophets.

13 And I heard a voice out of the heaven saying to me, Write. Blessed are the dead who die in the LORD from henceforth. Yea, saith the Spirit, so that they may rest from their labors, for their works follow with them.

John evidently has become immobilized by the sights and sounds. A voice from the heaven urges him to proceed with his pen.

"Write;" grapho, 1125. Be graphic; spell it out.

"Blessed;" makarios, 3107. These dead receive their happiness through the (bitter but sweet) trial of death. Their "victory" over Death comes through the work of the Father through Jesus with the Holy Spirit attesting to their blessing on account of their witnessing works.

Israel's "time of trouble" is ended when the abomination is removed from the holy place. Only then do the blessed receive rewards at the 1,335 day, per Daniel 12:12.

"Rest, may;" anapauo, 373. They cease from any physical work.

"Henceforth." aparti, 534. From 575, apo: from; and 737, arti: now. Meaning, from this time onward the blessed will rest from their physical labors.

"Labors;" kopos, 2873. The word seems to indicate the discipline (the striking for errors made) that is undergone while a task is correctly learned.

"Works;" ergon, 2041. The labor produces the fruit of the work. The good and faithful servant must labor. From this point in the time all the "blessed" cease all physical labor to "rest" in the LORD. Their work is finished. They are about to receive their places in the glorious light, "As I live," saith the LORD.

14 And I saw, and behold! A white cloud and sitting upon the cloud One like the son of man, having upon his head a golden crown and in his hand a sharp sickle.

"Behold." Again, this word demands attention!

"White cloud;" nephelee, 3507. The Lord's presence on the mount is no longer shrouded by the darkness! The "white cloud" is related to a number of the "signs" which are shown to John. First, 1:7, "Behold, he comes with clouds," but not ones described as white ones. Then, the "messenger" appears, 10:1, "clothed with a cloud,.." "With power and great glory," per Matthew 24:30. And the witnesses, 11:12, have "ascended up to heaven in a cloud." Now the verses before us explain how "the harvest" is gathered in the day of the Lord. Read Matthew 13:30, "in the time of the harvest I will say..."

"Sitting;" katheemai, 2521. The word should remind the reader of the judicial picture of the prophecy of Daniel 7:9-14. Both the Ancient of Days and the One like the Son of man "sit" on Zion during the court's session for the judgment, but the judgment itself is given to the Son for its execution.

"One like..." See Matthew 13:36-50. The kingdom is soon to be established. His "citizens" are to be gathered and rewarded for worthiness. See Luke 19:11-27.

Why is it ten servants? Was it not the ten apostate tribes which were led away captive as rebels from the LORD's rule? They are those whom the Old Testament refers to as "Ephraim" and as "Samaria;" and of whom the New Testament texts refer to as the "Samaritans". Verse fourteen visualizes a picture of the order in the judgment process according to the words of the Lord Jesus Christ in the gospel accounts. Does the LORD allow rebellious Israel to escape altogether unpunished for their sin? Not if Old Testament prophecies are to be fulfilled as they seem to say.

"Having upon his head." The picture shown here must be reconciled with the picture shown in 10:1. Some think that another "messenger" from heaven - either Elijah, or One coming in the power and the spirit of Elijah - conveys a new covenant to Israel before the actual arrival of their Lord and king.

"Crown;" stephan, 4735. The stephan - as distinguished from the diadem - is a crown of the life and of the glory that fades not away. Did not the conqueror of 6:2 again go forth to battle when the "crown (was) given to him"?

"Golden." The One now "sitting upon the cloud like the son of man" was pictured before as an advocate judge, but, at this stage is pictured wearing the golden stephan and as seated upon his own cloud of glory. (The different facets of this prophecy are fascinating!)

"Sharp;" oxus, 3691. Having a keen edge.

"Sickle;" drepanon, 1407. With one exception the word appears only in the Revelation. Jesus in a parable of the kingdom of God, Mark 4:29, makes the point that when the fruit ripens, the sickle is sent immediately for the harvest is "standing by," (paristeemi; 3936, elsewhere translated "come").

Mark 4:29 undoubtedly bears upon the topic here. Jeremiah 50 speaks of the sickle in the context of judgment against Babylon and in context of the "strange work" of the LORD for Israel's sake. Likewise, see Joel 3:13 in context. The harvest of good seed for the kingdom of God accompanies the phenomena from the sky.

15 And another angel came out from the temple, crying in a loud voice to him sitting upon the cloud: Send your sickle and reap, because the hour is come to you to reap, because the harvest of the earth is ripe.

"Temple;" naos, 3485. The nave of the dwelling place. This angel comes from the heavenly temple of the Lord GOD Almighty to deliver the instruction to the white-cloud enthroned one who looks like a "son of man." He receives the despatch from the presence of the heavenly throne, and proceeds to reap.

The reaping of the Land is about to gather "a ripe harvest" for destruction by the wrath of the LORD.

The work of the Holy Spirit is a "mystery." The concept is difficult for many to grasp. How can something that cannot be seen but moves and is heard, be discovered as to its dwelling place? In understanding not the pattern of the first holy structure of God, (of which the pattern was provided to Moses) the second (better) pattern is rejected also. Jesus taught Nicodemus (John 3:1-21; 7:50; 19:38-42), who eventually came to understand the mechanism of his rebirth, adoption and 'dwelling' in the holy spirit.

The apostle Paul wrote the Letter to the Hebrews in order to teach them concerning the Messiah's "body prepared" but the mystery still eludes the many. God required His first creation - Adam - to have a form in the likeness of the angels. Adam should have become a container of "Holiness to the LORD." But God Himself cannot be confined in any single physical "place," as David was told.

"Sitting;" katheemai, 2521. Per Daniel 7:14...

"Cloud;" nephelee, 3507. The presence of one like the Son of man sitting upon the Cloud that sent forth lightnings, shaking, sounds, thunders very much resembles a picture of the congregation of the peoples assembled around the Mt. of Sinai for the law-giving to Israel. His glory is evident in the earth. He truly becomes Immanuel, God with us. Every eye shall see him.

"Send;" pempo, 3992. This word always requires a literal "sending" of a delegate with an edict. See Matthew 24:31. The scene surrounding the readiness of the harvest is found in the parable of the Son's Wedding Feast, in Matthew 22:8-14, when the "guests" are reviewed. Furthermore, here the angels are shown to be descending upon one like the son of man, conveying messages to him...

"Reap;" therizo, 2325. Paul associates the servant's work with the bounty of the harvest time. See verses 17-18.

"Because..." The angel plainly implies that prior requirements have all been met. "The hour is come to reap for the harvest of the earth is ripe." See Matthew 13:24-31.

"Harvest;" therismos, 2326. See the Lord's allusions to "the harvest" in the Gospel record of Matthew 13 for other insights.

"Ripe;" exeeraino, 3538. Withered. The harvest is dried up. Actually, there is no more sprouting, flowering or any more fruiting; it is time to harvest, for there is no more growth to come. The season is at end. Contrast with v. 18.

16 And the One sitting upon the cloud put forth his sickle upon the earth, and the earth was reaped.

"Put forth;" ballo, 906. Cast. The word appears in Chapter Twelve, also.

"Sitting;" katheemai, 2521. Sitting in the judgment, enthroned on a cloud of glory, as the footstool of God's feet; see Ezekiel 43:7, Matthew 25:31; Psalm 110.

"Cloud;" nephelee, 3507. Of his own glory.

"Reaped, was;" therizo, 2325. It is done. If the order of the harvest is orderly (and interpreted correctly here), the harvest of the "saved" seed comes immediately after the time in which the darnel, chaff and tares of rejected "seed" are being weeded out and burned.

17 And another angel came out from the temple which is in the heaven; he also having a sharp sickle.

"Angel;" angelos, 32. In The Revelation the angels are shown as being under the direction of the Lamb, in accordance with the will of the Father. He and the Father are of One mind. This may be realized when the word list is examined text by text. See Hebrews 1:6 and the Old Testament prophecy.

"Temple;" naos, 3485. Here a distinction is made so that there is no misunderstanding about the directive. It comes from the spiritual "temple which is in the heaven." The LORD now is represented on earth through the presence of the One like the son of man, who wearing his golden stephan, is "sitting on" the Cloud which stands over the temple on Zion. The Lord is king, lift up your voice...

The heavenly temple is now about to be made accessible from the earthly temple through the way made possible by the Lord Jesus Christ. The angels ascend and descend upon "the son of man," like "a ladder" as the patriarch Jacob was shown, Genesis 28:12-22; and as Nathaniel was apprised by Jesus, John 1:51.

18 And another angel came out from the altar, having authority over the fire, and he called with a loud cry to him having the sharp sickle, saying: Send your sharp sickle and gather the bunches of the earth for her grapes are fully ripe.

"Another angel." In the day of the Lord many angels are active in the work of the judgment and in the establishment of the kingdom of God.

This particular angel "having authority over the fire," may be the one who first appeared at 8:3-5: Abaddon, who has charge of the "horses;" or he may be as the verse simply says, "another angel" who relays the message. But see verse 20.

"Altar;" thusiasteerion, 2379. Of incense, at 8:3.

"Fire;" pur, 4442. The "fire" plays a prominent part in the changing of the world (which is the present heavens and the earth) and its works. The "fire" is reserved for this day of judgment and destruction of the ungodly men, as Peter has declared. The method and use of "the fire" should be better studied.

(The teachings of the apostasy - concerning the "devil" and "hell fire" - are designed to put the fear of the power of "the Church" into the hearts of its converts. Such doctrines do not instruct in righteousness).

But, unfortunately, even those who are taught to know "better things" from the Holy Scriptures are unprepared at present to say what Peter refers to, and are unprepared to defend the text of Revelation's prophecy, preferring to believe another, common writing. Such writings of men "restrain the truth" by unright addition to the Scriptures. See Romans 1:18

"Sharp;" oxus, 3691. This blade is held by the second other angel.

"Sickle;" drepanon, 1407. The sickle of verse seventeen.

"Gather;" trugao, 5166. From trugo: to dry, (with intent to process).

"Bunches;" botrus, 1009. This is the only appearance of the word in the New Testament. It is associated with a grape cluster-like virus that carries a disease of grape vines, botyrus. These "bunches" are subjected to the press. In Matthew 13:24-31, the darnel is gathered into bundles, for burning in the fire.

"Of the earth;" gee, 1093. The word means both "Land" and "earth." Both definitions apply in the day of the Lord.

"Grapes;" staphule, 4718. The word refers not to the single "berry" but to the entire cluster of the "berries."

"Ripe;" akmazo, 187. Not to be confused with the "ripe" feature of verse fifteen, for this word means the maturity of the cluster; i.e., the clusters are "pointed;" fully developed. These fully developed 'grapes' are unfit. This passage of text therefore does not refer to the harvest of the good fruit of the Word -- but to the evil fruit, which is infested with the botyrus disease.

19 And the angel put forth his sickle toward the earth and gathered the vine of the earth and cast unto the winepress of the fury of the great God.

The angels gather the spoiled harvest also..., Matthew 24:31.

"Gathered;" trugao, 5166. The "vine" is collected.

"Vine;" ampelos, 288. This is the stock that should have borne the true fruit; the grape. In John 15, Jesus says he is "the true vine," a claim that is supported by verse twelve above in the phrase "the faith of Jesus." It is the pure and true faith in Jesus that is the determining factor in the judgment, for it is written in the Gospel records, that Jesus said that many [false prophets] will come in the Name of God, in his Father's name, claiming to be the Messiah of God.

From this view it may be perceived to what or to whom "the vine of the earth" refers to, since the dragon, the beast and the false prophet will all be active during these perilous times. "The vine" is treated of extensively in the Old Testament. These bunches of fruit are the rejected ones, who shall not inherit the kingdom.

"Cast;" ballo, 906. The evil "bunches" are tossed into the press...

"Winepress;" leenos, 3025. In 14:19,20; 19:15. The parable of the householder, which introduces the winepress, was spoken by Jesus to the chief priests and the Pharisees, in order to illustrate their conscious rejection of both the Householder and His Son. See Matthew 21:33-45; and Isaiah 63:3,6 where the press is particularly noted, concerning the day of vengeance. The LORD, alone, treads the winepress.., coming from the east, from Edom.

"Fury;" thumos, 2372. Of verse 10-11 above. The bunches of the earth will be harvested until the contents of the vials are all poured out. See Leviticus 16:12-19, where the principle is imbedded in the Law and portrayed in the book of Revelation from Chapter Eight through Chapter Sixteen during the great day of the LORD's vengeance against sin.

"God, the great;" theos, 2316. The great God is the Father, whom the Lord, Jesus Christ, always acknowledged as the source of his power. It is the Great God who destroys the wicked; it is the Lord, Jesus Christ, who saves the elect from the wrath of God.

20 And the winepress was trodden outside the city, and blood came forth out of the winepress as far as the bits of the horses, from (a distance of) 1,600 furlongs.

"Trodden;" pateo, 3961. This treading is being done by the LORD - by his "horses of fire." See Rev. 9, and 2 Kings 2:11; Isaiah 2 and Isaiah 63. "God, who at sundry times and in diverse manners spoke in time past unto the fathers by the prophets" still speaks unto the one who is willing to hear Him. When all the scenes are put together right, the drama of the LORD's day is clearly visible.

"Outside;" exo, 1854. Beyond the city walls. Beyond the door that has been now shut against the foolish virgins...

"City, the." Jerusalem. See Chapter Eleven. The controversy of Zion is no more an ongoing struggle, after the treading of the winepress outside, the city no longer is "surrounded by armies" of the Lord's enemies.

"Blood;" haima, 129. This refers to the literal blood of the ungodly who are destroyed in the "strange act" and in the "strange work" of the LORD.

"Came forth;" exerchomai, 1831. Issued. Pressed out by the trampling and crushing "work" of the very strange appearing locust-scorpion-horse cavalry which periodically thunders from the heavens, whose "heads" and "tails" bring the blood-mixed fire and brim stones, to sting and bite, and to kill.

"As far as;" akri, 891. Unto; i.e., from here to there. To the site of "the winepress" from the "bits" of the horses, whatever the borders are.

"Bits, the;" chalinos, 5469. From the biting of the horses. The word is rooted in 5465, kalao: to let down. The pressed-out blood of the ungodly is caused by (things) "let down" by the horses mouths and tails. It should be noted, per Ch. Nine, that the angel named Destruction (as the heavenly Commander of the "horses") leads the cavalry of these most peculiar "horses."

"Horses." These are the mature strange acting cavalry horses of Chapter Nine. See 9:16 and verse eighteen above. Abaddon, [Apollyon] directs their treading...

"Of (a distance);" apo, 575. At, from, for, with. There is no Greek text to support the addition of "a distance" as inserted in the English translation. However, "space" may have been the translator's attempt to convey a volume of measure to the area where these strange horses "trample."

"Furlongs, 1,600." A measure of 180 to 200 miles surrounding Jerusalem, we suppose. The number may refer to the visible path in the heavens, dark and smoking, of the wide swath of the "horses" from whence has come the three strange trampling "hails" of fire, smoke and brimstone which destroys all the ungodly.