Rev. 14:15 – Another angel came out of the sanctuary, crying out in a loud voice to the One who was seated on the cloud, “Use your sickle and reap, for the time to reap has come, since the harvest of the earth is ripe.” 16 So the One seated on the cloud swung His sickle over the earth, and the earth was harvested. (HCSB)
The earth was harvested
John picks up the narrative in verses 15-16: “Another angel came out of the sanctuary, crying out in a loud voice to the One who was seated on the cloud, ‘Use your sickle and reap, for the time to reap has come, since the harvest of the earth is ripe.’ So the One seated on the cloud swung His sickle over the earth, and the earth was harvested.”
The harvest in these verses, though not stated explicitly, refers to wheat or barley. The word for ripe (Gr.: xeraino) describes dried heads of grain and is different than the word used of ripened grapes in verse 18.
The phrase “another angel” does not imply that the “One like the Son of Man” is an angel. John simply is continuing his observation from the point of the three angels in verses 6-13. This angel comes out of the sanctuary and heads straight for the One holding the sickle. He bears a message from God the Father, who is seated on His throne in the heavenly Holy of Holies (Rev. 6:9; 8:3; 11:19). The message is simple: The time to reap has come; the earth is ripe for harvest. The One seated on the cloud asks no questions, nor does He hesitate. He swings His sickle over the earth, and it is harvested.
No doubt this is a harvest of people on the earth. But who are they? Commentators differ in their understanding of this passage. Some believe this is the harvest of the just, coming before the harvest of the unbelievers (vv. 17-20); it is distinct just as the wheat harvest is distinct from the harvest of grapes. Others, however, argue that scripture normally speaks only of unbelievers being cut down. Therefore, both the One like the Son of Man and the angel with the sickle are engaged in destroying the wicked; one harvest, two perspectives.
Rev. 14:13 – Then I heard a voice from heaven saying, “Write: The dead who die in the Lord from now on are blessed.” “Yes,” says the Spirit, “let them rest from their labors, for their works follow them!” (HCSB)
The dead who die in the Lord
This section ends with a voice from heaven saying, “Write: The dead who die in the Lord from now on are blessed.” This is followed by the Holy Spirit, who speaks, “Yes, let them rest from their labor, for their works follow them!”
Certainly, those who “die in the Lord” are blessed. Their names have been written in the Lamb’s book of life. The angels have rejoiced at their entrance into the kingdom. Jesus has gone to prepare a place for them in His Father’s house and will return to resurrect and glorify them. They will live forever with Jesus in the new heavens and new earth. Meanwhile, at the moment of death, they are absent from the body and present with the Lord. And they will be wherever Jesus is forever and ever. These are blessings for which every believer may rejoice for they are gifts of God’s grace, secured through the finished work of His Son.
But what does the phrase “from now on” mean? It cannot mean that those who previously have died in the Lord are lesser citizens of the kingdom or are denied the full benefits of eternal life. Nor can it mean that God withholds His promises from particular saints just because they lived in a different chapter of human history. Rather, the voice from heaven seems to be assuring those who remain faithful to the Lord during a time of extreme persecution that in death they are spared further suffering. Even more important, they are reminded that “their works follow them,” meaning they will be richly compensated in eternity for what they willingly sacrificed in time.
Rev. 14:3 –They sang a new song before the throne and before the four living creatures and the elders, but no one could learn the song except the 144,000 who had been redeemed from the earth. (HCSB)
They sang a new song
John records in verse 3, “They sang a new song before the throne and before the four living creatures and the elders, but no one could learn the song except the 144,000 who had been redeemed from the earth.” Is this the same “new song” that the elders sing in chapter 5? And why are its melody and words limited to the 144,000?
Some commentators argue that the song here is different from the elders’ song in Revelation 5 because no one can learn it except the 144,000. Others contend it is the same song, which the elders, who represent both Old and New Covenant believers in Revelation 5, are able to teach the 144,000 in Revelation 14.
We are given the words to the elders’ song in Revelation 5: “You [the Lamb] are worthy to take the scroll and to open its seals; because You were slaughtered, and You redeemed [people] for God by Your blood from every tribe and language and people and nation. You made them a kingdom and priests to our God, and they will reign on the earth” (Rev. 5:9-10). Perhaps these are the same words of the “new song” in Revelation 14, which those redeemed from the earth sing before heaven’s throne.
In any case, it appears this “new song” is a song of redemption, and the reason it’s confined to the 144,000 is because they are redeemed people. Unbelievers cannot legitimately sing this song because they have not experienced the salvation purchased with Christ’s blood. They may mouth the words, but their lip-synching will never exalt them to heavenly portals or entitle them to join the heavenly choir of equally vile sinners who have been wonderfully transformed by the blood of the Lamb.
Few passages of scripture cause more controversy among evangelical Christians than Rev. 20:1-10, in which John mentions a 1,000-year period six times. The main point of debate is whether the “millennium” should be understood literally or figuratively.
Generally, those who believe the 1,000 years are literal and in the future are called premillennialists. They look for Christ to return and establish a “millennial kingdom,” or a reign of 1,000 years, after which He puts down Satan’s final revolt, resurrects and judges unbelievers (Christians are judged before the millennium), and creates new heavens and a new earth.
Those who believe Christ is returning after the millennium are called postmillennialists. The 1,000 years are not necessarily a literal time frame, but they represent a period during which much of the world turns to faith in Jesus.
Those who see all references to the 1,000 years as figurative and without merit as a reference point concerning the timing of the Lord’s return are called amilllennialists.
There is diversity within each of these camps as to the order of events surrounding the second coming.
Regardless of where you stand on the issue, it’s important to follow a biblical principle for exploring tough passages: Start with the simple and straightforward teachings of scripture, and seek to understand the difficult passages in the light of the simpler ones.
With that in mind, let’s rally around 10 simple truths regarding the return of Jesus.
Rev. 12:12 – Therefore rejoice, O heavens, and you who dwell in them! Woe to the earth and the sea, for the Devil has come down to you with great fury, because he knows he has a short time. (HCSB)
Rejoice, O heavens … woe to the earth and the sea
As a result of Satan’s expulsion from heaven and the victory won by the blood of the Lamb and the word of the saints’ testimony, the voice in heaven declares, “Therefore rejoice, you heavens, and you who dwell in them! Woe to the earth and the sea, for the Devil has come down to you with great fury, because he knows he has a short time” (v. 11).
There is rejoicing in heaven when a sinner repents, being transported by faith out of Satan’s kingdom of darkness into Christ’s kingdom of light (Luke 15:7). There is rejoicing on earth when Jesus casts out demons; when He rides triumphantly into Jerusalem; and when He rises from the dead, being declared the Son of God with power and defeating the Devil and his works. And there is rejoicing in “the heavens” – the sky, the stellar heavens, the unseen spiritual realm – when Satan is banished and his span of influence is severely restricted. The angels, the redeemed – even creation itself – exults in this epic event with everlasting benefits. There is rejoicing everywhere the glory of God dispels the darkness of Satan.
But in this passage there also is woe, because Satan has not yet been banished to the abyss for a time, or to hell for eternity. For a short time, Satan and his demons are confined to earth, and knowing his time is short, he rules his fleeting kingdom with great fury. It’s interesting to look ahead one verse, where the dragon sees that he has been thrown to earth. It’s as if he cannot believe his lot. Once an anointed cherub, once a mighty, beautiful, intelligent servant of God, with the universe at his disposal, he now finds himself confined to the “earth and the sea,” and he is not happy about it.