A Worldwide Harvest

Harvest

Recapping what we’ve heard thus far in Chapter 14.

vv. 1–5: the beginning of eternal bliss,

vv. 1–5: the beginning of eternal bliss,

vv. 6–7: a warning to repent,

vv. 6–7: a warning to repent,

v. 8: the judgment at the end of history,

v. 8: the judgment at the end of history,

vv. 9–11: the eternal consequences of judgment,

vv. 12–13: exhortation to persevere in the present,

vv. 14–20: judgment at the end of history.

Beale, G. K., & Campbell, D. H. (2015). Revelation: A Shorter Commentary (pp. 313–314). Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.

14 Jesus as the judge

“And I looked”, continues the sixth of seven visions extending from 12:1 to 15:4 (the previous such markers occurring at 12:1; 13:1, 11; 14:1, 6).

Vv. 6–13 have announced the coming climactic judgment as a warning to professing Christians. That judgment is now depicted as actually taking place.

Vv. 6–13 have announced the coming climactic judgment as a warning to professing Christians. That judgment is now depicted as actually taking place.

The judge is one like a Son of man who is sitting on the cloud, which is an allusion to and stands in the interpretative tradition of . This tradition usually associates the Son of man’s coming with both redemption and judgment. In , Jesus prophesies that as the Son of man He is to come on the clouds both to judge and redeem. However, the context of suggests that only the judicial aspect of the Son of man’s role appears to be connoted in v. 14. The heavenly figure has a golden crown on His head, which identifies Him as King over His people, who rule with Him and also wear “golden crowns” (4:4, 10; cf. also 2:10; 3:11; 12:1). His crown also evokes kingship over His enemies (see on 19:12). The following verses show the “sharp sickle” to be a metaphor of judgment. Seven heavenly beings are described in vv. 6–20, but the Son of man here is the only one not referred to as an angel, and 1:7, 13–20 portrays the Son of man from as the divine Christ with precisely the same wording as here. In the OT, God alone comes from heaven or to earth in a cloud, and is no exception to this pattern.

The judge is one like a Son of man who is sitting on the cloud, which is an allusion to and speaks to the words of Jesus in .

The heavenly figure has a golden crown on His head, which identifies Him as King over His people, who rule with Him and also wear “golden crowns”.

Beale, G. K., & Campbell, D. H. (2015). Revelation: A Shorter Commentary (pp. 309–310). Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.

Sharp sickle is a metaphor of judgment. Seven heavenly beings are described in vv. 6–20, but the Son of man here is the only one not referred to as an angel, and 1:7, 13–20 portrays the Son of man from as the divine Christ.

15-16 God as the authority

Another angel now appears and issues a command to the Son of man. This angel merely conveys a divine message from God’s throne room. Christ must be informed by God about the time for judgment to begin, since “of that day or that hour no one knows, not even the angels in heaven, nor the Son, but the Father alone” (; ).

Even after His resurrection and ascension He is still subject to the Father’s authority.

It is not clear that Christ being in heaven means that His knowledge about the timing of the final judgment changes, since even after His resurrection and ascension He is still subject to the Father’s authority. Furthermore, He equates His limited knowledge to that of “the angels in heaven,” so that heavenly status does not seem a sufficient condition for such a change. Angels in Revelation never announce a message which has its ultimate derivation from themselves, but are always mere conveyors of messages representing the divine will. Christ is commanded to harvest in judgment because the harvest of the earth is ripe. Just as God determines the time each year when the season for growing crops ends, so God has determined the time when the end of the age has been reached and when judgment must begin, because the sins of humanity have reached their full measure (cf. ; ; ).

Christ is commanded to harvest in judgment because the harvest of the earth is ripe. Just as God determines the time each year when the season for growing crops ends, so God has determined the time when the end of the age has been reached and when judgment must begin, because the sins of humanity have reached their full measure (cf. ; ; ).

Beale, G. K., & Campbell, D. H. (2015). Revelation: A Shorter Commentary (p. 310). Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.

17-20a The people to be judged

This vision John sees appears to be a fulfillment of , “Put in the sickle, for the harvest is ripe. Come, tread, for the wine press is full; the vats overflow, for their wickedness is great.…” The Joel passage is the only one in the OT where both images of harvest (as in vv. 15–16) and of treading the wine press (as in vv. 17–20) occur, and there they are both images connoting judgment (for a similar OT passage, see ).

This vision John sees appears to be a fulfillment of , “Put in the sickle, for the harvest is ripe. Come, tread, for the wine press is full; the vats overflow, for their wickedness is great.…” The Joel passage is the only one in the OT where both images of harvest (as in vv. 15–16) and of treading the wine press (as in vv. 17–20) occur, and there they are both images connoting judgment (for a similar OT passage, see ).

The double mention of judgment emphasizes the severity and unqualified nature of the punishment, which reaches its climax with the extensive blood-letting of v. 20.

On the other hand, both pictures in vv. 15–16 and in vv. 17–19 may speak of judgment only. Both feature a angel coming out of the temple and commanding the Son of man to put in his sickle and reap a ripe harvest, and in other places in Revelation such orders from the heavenly temple or altar bring only judgment (6:1–5; 9:13; 16:7, 17). Also, the phrase “the hour to reap has come” in v. 15 points our attention to the nine other times in Revelation where the word “hour” occurs, always in reference to a time of judgment. Finally, the vision John sees appears to be a fulfillment of , “Put in the sickle, for the harvest is ripe. Come, tread, for the wine press is full; the vats overflow, for their wickedness is great.…” The Joel passage is the only one in the OT where both images of harvest (as in vv. 15–16) and of treading the wine press (as in vv. 17–20) occur, and there they are both images connoting judgment (for a similar OT passage, see ). On balance, therefore, the passage probably refers to judgment only, though the alternate view is possible. But why would there be two identical accounts of the same judgment in vv. 15–20? The double narration emphasizes the severity and unqualified nature of the punishment, which reaches its climax with the extensive blood-letting of v. 20.

This vision portrays the judgment of the wicked. The picture of the altar in conjunction with the angel … who has power over fire (v. 18) has unique similarities with 8:3–5, where an angel by a golden altar obtains fire from the altar and throws it to the earth (twenty-three out of twenty-four occurrences of the word “fire” in the book are in scenes of judgment; see on 14:10). Since 8:3–5 depicts a judgment scene introducing the punishments of the trumpets, the same kind of scene is discernible here.

In any event, it is clear that vv. 17–20 portray the judgment of the wicked. The picture of the altar in conjunction with the angel … who has power over fire (v. 18) has unique correspondence with 8:3–5, where an angel by a golden altar obtains fire from the altar and throws it to the earth (twenty-three out of twenty-four occurrences of the word “fire” in the book are in scenes of judgment; see on 14:10). Since 8:3–5 depicts a judgment scene introducing the punishments of the trumpets, the same kind of scene is discernible here. This conclusion is supported further by the fact that the image of treading a wine press is without exception a metaphor of judgment in the OT. And the only other mention in Revelation of the wine press occurs in 19:15, where it refers to Christ’s judgment of the evil nations. The phrase “the wine of the wrath of God” in v. 10 and the great wine press of the wrath of God here, together with the identical phraseology in 19:15, show that vv. 19–20 are developing only the theme of judgment from v. 10. Why “one like a Son of man” (v. 14) is introduced into one of the segments and not the other is not clear, other than that He is in some way similar to the other angelic figures (probably Christ; see on v. 14). In all, there are seven heavenly figures in vv. 6–20, reflecting the notion of completeness.

20b The location of judgement

The winepress was trodden outside the city, and blood flowed from the winepress,

the winepress was trodden outside the city, and blood flowed from the winepress, as high as a horse’s bridle, for 1,600 stadia.

The concluding statement in v. 20 that the treading of the wine press was outside the city, and the blood came out from the wine press, up to the horses’ bridles presents some difficulties. If the city refers to Babylon, the trampling could refer to the persecution of saints, the phrase being parallel to 11:2, where the phrase “they will tread under foot the holy city” alludes to Christians who are persecuted like their Lord. However, if the “city” is the true holy city (so fifteen times elsewhere in the book), then the meaning of the trampling is punishment of unbelievers, which occurs outside the eschatological holy city of righteous saints. The latter option is the better. The last clause of v. 19 (the “wine press of the wrath of God”) continues the judgment language of v. 10. The first part of v. 20 is based on and , referring to the judgment of unbelieving nations. The context of the Isaiah text may provide additional help in identifying the city and the meaning of the trampling. In and 63:1–6, the destruction of the nations is noted immediately after mention that the gates of the holy city will remain open for the faithful (60:11; 62:10). Therefore, though it is not stated in this way, the overthrow of the nations implicitly takes place outside the holy city and not in it. This could be what John intends to recall when he refers to the devastation of the unrighteous occurring outside the city. This analysis is borne out by 20:8–9, which pictures unbelieving opponents of the saints as being judged outside the “beloved city.” Likewise 21:8, when taken in conjunction with 21:27 and 22:15, locates the judgment of the ungodly outside the eternal city of God. This fits with our conclusion about Mount Zion in v. 1 as a primary reference to the protection of the people of God in their new, latter-day city. Outside Zion there will be only destruction, as predicted by the prophets. For example, , affirms that the rebellious nations will be defeated in the vicinity of Jerusalem. God will stand on the Mount of Olives, in front of Jerusalem (), to destroy the enemy armies who have invaded the beloved city.

This city seems to describe the true holy city (so fifteen times elsewhere in the book), meaning that the trampling is punishment of unbelievers, which occurs outside the eschatological holy city of righteous saints.

The Holy Bible: English Standard Version. (2016). (). Wheaton, IL: Crossway Bibles. presents some difficulties. If the city refers to Babylon, the trampling could refer to the persecution of saints, the phrase being parallel to 11:2, where the phrase “they will tread under foot the holy city” alludes to Christians who are persecuted like their Lord. However, if the “city” is the true holy city (so fifteen times elsewhere in the book), then the meaning of the trampling is punishment of unbelievers, which occurs outside the eschatological holy city of righteous saints. The latter option is the better. The last clause of v. 19 (the “wine press of the wrath of God”) continues the judgment language of v. 10. The first part of v. 20 is based on and , referring to the judgment of unbelieving nations. The context of the Isaiah text may provide additional help in identifying the city and the meaning of the trampling. In and 63:1–6, the destruction of the nations is noted immediately after mention that the gates of the holy city will remain open for the faithful (60:11; 62:10). Therefore, though it is not stated in this way, the overthrow of the nations implicitly takes place outside the holy city and not in it. This could be what John intends to recall when he refers to the devastation of the unrighteous occurring outside the city. This analysis is borne out by 20:8–9, which pictures unbelieving opponents of the saints as being judged outside the “beloved city.” Likewise 21:8, when taken in conjunction with 21:27 and 22:15, locates the judgment of the ungodly outside the eternal city of God. This fits with our conclusion about Mount Zion in v. 1 as a primary reference to the protection of the people of God in their new, latter-day city. Outside Zion there will be only destruction, as predicted by the prophets. For example, , affirms that the rebellious nations will be defeated in the vicinity of Jerusalem. God will stand on the Mount of Olives, in front of Jerusalem (), to destroy the enemy armies who have invaded the beloved city.

The unbelievers being judged outside the city comes from 20:8–9, which pictures unbelieving opponents of the saints as being judged outside the “beloved city.”

Beale, G. K., & Campbell, D. H. (2015). Revelation: A Shorter Commentary (pp. 311–312). Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.

This fits with where it says that Mount Zion is the place where God’s people will be protected. Outside Zion there will be only destruction, as predicted by the prophets.

The statement about blood mounting up to the horses’ bridles at the end of the verse is figurative battle language and functions as hyperbole to emphasize the severe and unqualified nature of the judgment. This picture of slaughter, in association with battle and horses, is a feature of the last judgment inaugurated by Christ’s return, and is paralleled in 19:17–18, where destruction of the ungodly in conjunction with horses is also noted.

The statement about blood mounting up to the horses’ bridles at the end of the verse is figurative battle language and functions as hyperbole to emphasize the severe and unqualified nature of the judgment. This picture of slaughter, in association with battle and horses, is a feature of the last judgment inaugurated by Christ’s return, and is paralleled in 19:17–18, where destruction of the ungodly in conjunction with horses is also noted. The spreading of blood for a distance of two hundred miles (“1,600 stadia” or about 184 miles = 300 km.) from the city corresponds with the approximate length of Palestine measured from Tyre to the border of Egypt (1,664 stadia). This would underscore by hyperbole the extent of the nations’ destruction prophesied to occur outside Jerusalem. But the number could be figurative for complete, worldwide judgment. 1,600 is the product of the squares of four and ten, both of which are figurative for completeness elsewhere in the book (the four living creatures representative of all orders of animate life, 4:6; the “four corners of the earth,” 7:1; the ten horns of the dragon and the beast, 12:3; 13:1; the ten horns and kings of 17:12). The number also could well have been thought of as the square of forty, a traditional number of punishment.

The spreading of blood for a distance of two hundred miles (“1,600 stadia” or about 184 miles = 300 km.) from the city.

This corresponds with the approximate length of Palestine measured from Tyre to the border of Egypt (1,664 stadia). This would underscore by hyperbole the extent of the nations’ destruction prophesied to occur outside Jerusalem.

But the number could be figurative for complete, worldwide judgment. 1,600 is the product of the squares of four and ten, both of which are figurative for completeness elsewhere in the book (the four living creatures representative of all orders of animate life, 4:6; the “four corners of the earth,” 7:1; the ten horns of the dragon and the beast, 12:3; 13:1; the ten horns and kings of 17:12).

Beale, G. K., & Campbell, D. H. (2015). Revelation: A Shorter Commentary (pp. 312–313). Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.

Vv. 6–13 have announced the coming climactic judgment as a warning to professing Christians. That judgment is now depicted as actually taking place.

Beale, G. K., & Campbell, D. H. (2015). Revelation: A Shorter Commentary (p. 310). Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.