Rev 14:9-20 | RWP | e4.org | A third ( τριτος ). "The third of this succession of herald angels denounces the Caesar-worshippers" (Swete). Cf. . This counter proclamation (verses ) warns those tempted to yield to the threats of the second beast about boycott and death ( ). If any man worshippeth the beast and his image ( ε τις προσκυνε το θηριον κα την εικονα αυτου ). Condition of first class challenging those afraid of the beast. Note accusative ( θηριον ) after προσκυνε , not dative as in verse . And receiveth a mark ( κα λαμβανε χαραγμα ). Carries on the same condition and picks up the very language of . These Caesar-worshippers are guilty of an "eternal sin" ( ).

‏ Revelation of John 14:9-20

A third ( τριτος ). "The third of this succession of herald angels denounces the Caesar-worshippers" (Swete). Cf. 13:12ff. This counter proclamation (verses 9-12) warns those tempted to yield to the threats of the second beast about boycott and death (13:11-17).

If any man worshippeth the beast and his image ( ε τις προσκυνε το θηριον κα την εικονα αυτου ). Condition of first class challenging those afraid of the beast. Note accusative ( θηριον ) after προσκυνε, not dative as in verse 7.

And receiveth a mark ( κα λαμβανε χαραγμα ). Carries on the same condition and picks up the very language of 13:16. These Caesar-worshippers are guilty of an "eternal sin" (Mr 3:29).

He also shall drink ( κα αυτος πιετα ). Future middle of πινω. Certainty for him as for Babylon and her paramours (16:17).

Of the wine of the wrath of God ( εκ του οινου του θυμου του θεου ). Note εκ (partitive) after πιετα. In 16:19; 19:15 we have both θυμου and οργης (wrath of the anger of God). The white heat of God's anger, held back through the ages, will be turned loose.

Prepared unmixed ( του κεκερασμενου ακρατου ). A bold and powerful oxymoron, "the mixed unmixed." Ακρατος is an old adjective (alpha privative and κεραννυμ to mix) used of wine unmixed with water (usually so mixed), here only in N.T. So it is strong wine mixed (perfect passive participle of κεραννυμ ) with spices to make it still stronger (cf. Ps 75:9).

In the cup of his anger ( εν τω ποτηριω της οργης αυτου ). Both θυμος (vehement fury) and οργη (settled indignation).

He shall be tormented ( βασανισθησετα ). Future passive of βασανιζω. See 9:5; 11:10.

With fire and brimstone ( εν πυρ κα θειω ). See 9:17 for fire and brimstone and also 19:20; 20:10; 21:8. The imagery is already in Ge 19:24; Isa 30:33; Eze 38:22.

In the presence of the holy angels and in the presence of the Lamb ( ενωπιον αγγελων αγιων κα ενωπιον του αρνιου ). This holy environment adds to the punishment.

The smoke of their torment ( ο καπνος του βασανισμου αυτων ). See 9:5 for βασανισμος, only there it was a limited penalty, here it is "for ever and ever" ( εις αιωνας αιωνων, unto ages of ages). See also 18:9; 19:3; 20:10.

They have no rest ( ουκ εχουσιν αναπαυσιν ). The very language used in 4:8 of the four living creatures in praising God. "Those who desert Christ for Caesar will be the victims of a remorse that never dies or sleeps" (Swete). The rest of the verse repeats the solemn challenge of verse 9.

Here is the patience of the saints ( Hωδε η υπομονη των αγιων εστιν ). John's own comment as in 13:10; 17:9. In this struggle against emperor worship lay their opportunity (Ro 5:3). It was a test of loyalty to Christ.

They that keep ( ο τηρουντες ). In apposition with των αγιων (genitive), though nominative, a frequent anacoluthon in this book (2:20, etc.). Cf. 12:17.

The faith of Jesus ( την πιστιν Ιησου ). "The faith in Jesus" (objective genitive) as in 2:13; Mr 11:22; Jas 2:1.

Write ( Γραψον ). First aorist active imperative of γραφω as in 1:11. John's meditation is broken by this command. This new beatitude ( μακαριο, Blessed) for the Christian dead goes farther than Paul's words (1Th 4:14-16; 1Co 15:18). Probably "from henceforth" ( απ' αρτ ) goes with "those who die in the Lord," giving comfort to those facing persecution and death.

That they may rest ( ινα αναπαησοντα ). Purpose clause with ινα and the second future passive of αναπαυω.

From their labours ( εκ των κοπων αυτων ). From the toils, the wearinesses, but not from the activities ( εργα ), for these "follow with them." There is this to comfort us for all our growth here. Even if cut short, it can be utilized in heaven, which is not a place of idleness, but of the highest form of spiritual service.

A white cloud ( νεφελη λευκη ). Like the "bright cloud" of Mt 17:5 (Transfiguration), a familiar object in the Mediterranean lands. See Da 7:13; Mt 24:30; 26:64; Ac 1:9, 11 for the picture of Christ's return.

I saw one sitting ( καθημενον ). No ειδον here, but the accusative follows the ειδον at the beginning, as νεφελη is nominative after ιδου, as in 4:1, 4.

Like unto a son of man ( ομοιον υιον ανθρωπου ). Accusative here after ομοιον as in 1:13, instead of the usual associative instrumental (13:4).

Having ( εχων ). Nominative again after the ιδου construction, just before, not after, ειδον.

A golden crown ( στεφανον χρυσουν ). Here a golden wreath, not the diadems of 19:12.

A sharp sickle ( δρεπανον οξυ ). Old form δρεπανη (from δρεπω, to pluck), pruning-hook, in N.T. only in this chapter and Mr 4:29. Christ is come for reaping this time (Heb 9:28) for the harvesting of earth (verses 15-17). The priesthood of Christ is the chief idea in 1:12-20 and "as the true Imperator" (Swete) in chapter Re 19.

Send forth ( πεμψον ). First aorist (urgency) active imperative of πεμπω. "Thrust in thy sickle now," this angel urges Christ.

And reap ( κα θερισον ). First aorist (urgency) active imperative of θεριζω, old verb (from θερος, summer), as in Mt 6:26. See verse 7 for "the hour is come." Θερισα (to reap) is epexegetical infinitive (first aorist active of θεριζω ).

The harvest ( ο θερισμος ). Old, but rare word (from θεριζω, to harvest), as in Mt 13:30; Joh 4:35, here only in Revelation.

Is over-ripe ( εξηρανθη ). First aorist (prophetic as in 10:17; 15:1) passive of ξηραινω (cf. Jas 1:11), to wither, to dry up. Perhaps just "ripe," not "over-ripe." Cf. Joe 1:17.

Cast ( εβαλεν ). Second aorist active indicative of βαλλω. No violence by the use of εβαλεν as is seen in Mt 10:34 ( βαλειν ειρηνην, to bring peace).

Was reaped ( εθερισθη ). First aorist passive indicative of θεριζω. Both prophetic aorists again. Christ puts in the sickle as he wills with his own agents (Mt 9:37f.; 13:39, 41).

He also ( κα αυτος ). As well as the Reaper on the cloud. This is the fifth angel who is God's messenger from heaven (temple where God dwells). This fifth angel with his sharp sickle is to gather the vintage (18-20) as Christ did the wheat.

Another angel ( αλλος αγγελος ). The fifth angel above Swete terms "the Angel of vengeance." He responds to the call of the sixth angel here as Christ does to the call of the fourth angel in verse 15.

Out from the altar ( εκ του θυσιαστηριου ). From the altar of incense where he is in charge of the fire ( εξουσιαν επ του πυρος ). If it is the altar of burnt offering (6:9; 11:1), we are reminded of the blood of the martyrs (Swete), but if the altar of incense (8:3, 5; 9:13; 16:7), then of the prayers of the saints.

The sharp sickle ( το δρεπανον το οξυ ). Useful for vintage as for harvesting. So "send forth" ( πεμψον ) as in verse 15.

Gather ( τρυγησον ). First aorist active imperative of τρυγαω, old verb (from τρυγη dryness, ripeness), in N.T. only Re 15:18f. and Lu 6:44.

The clusters ( τους βοτρυας ). Old word βοτρυς, here only in N.T. (Ge 40:10).

Her grapes ( α σταφυλα αυτης ). Old word again for grapes, bunch of grapes, in N.T. only here, Mt 7:16; Lu 6:44.

Are fully ripe ( ηκμασαν ). Old and common verb (from ακμη, Mt 15:16), to come to maturity, to reach its acme, here only in N.T.

Cast ( εβαλεν ). As in verse 16.

Gathered ( ετρυγησεν ). Like εθερισθη in verse 16, in obedience to the instructions in verse 18 ( τρυγησον ).

The vintage of the earth ( την αμπελον της γης ). "The vine of the earth." Here αμπελος is used for the enemies of Christ collectively pictured.

And cast it ( εβαλεν ). Repeating εβαλεν and referring to αμπελον (vintage) just before.

Into the winepress the great winepress ( εις την ληνον τον μεγαν ). Ληνος is either feminine as in verse 20; 19:15, or masculine sometimes in ancient Greek. Here we have both genders, a solecism frequent in the Apocalypse (21:14 το τειχος εχων ). See Mt 21:33. For this metaphor of God s wrath see 14:10; 15:1, 7; 16:1, 19; 19:15.

Was trodden ( επατηθη ). First aorist passive indicative of πατεω, to tread. The image of treading out the grapes is a familiar one in the East. Perhaps Isa 63:3 is in mind.

Without the city ( εξωθεν της πολεως ). Ablative case with εξωθεν (like εξω ). This was the usual place (Heb 13:12). See εξωθεν in 11:2. Joel (Joe 3:12) pictures the valley of Jehoshaphat as the place of the slaughter of God's enemies. Cf. Zec 14:4.

Blood from the winepress ( αιμα εκ της ληνου ). Bold imagery suggested by the colour of the grapes.

Unto the bridles ( αχρ των χαλινων ). Old word (from χαλαω to slacken), in N.T. only here and Jas 3:3. Bold picture.

As far as a thousand and six hundred furlongs ( απο σταδιων χιλιων εξακοσιων ). A peculiar use of απο, for "distance from (of)" as also in Joh 11:18; 21:8, somewhat like the use of προ in Joh 12:1. The distance itself covers the length of Palestine, but it is more likely that "the metaphor is worked out with the exuberance of apocalyptic symbolism" (Swete) for the whole earth.