We are continuing to work through the Book of Revelation with a focus on four major views of the so-called Apocalypse of John. You may read the commentary to date by clicking here.
Whether you’re a preterist, who sees the events of Revelation as fulfilled in the first centuries of the Christian era, a historicist, who views the events of Revelation as unfolding throughout the course of history, a futurist, who sees most of Revelation as yet unfulfilled, or an idealist, who sees Revelation setting forth timeless truths concerning the battle between good and evil, there are important truths the Lord reveals to all of us in this book.
We would do well to approach Revelation with caution — and with great anticipation, knowing God will fulfill all His promises to us. We also should be comforted by the fact that Revelation is the only book in Scripture specifically promising a blessing to those who hear its prophecies and keep them.
With that in mind, and to make it easier to keep our notes together, we have captured the commentary into single Adobe files (pdfs) that you may download, print and share. Click on the links below to capture notes on chapter 14. If you missed the link to notes on chapters 1-3, 4-5, 6-7, 8-9, 10, 11, 12, or 13, links are provided as well.
Rev. 14:20 – Then the press was trampled outside the city, and blood flowed out of the press up to the horses’ bridles for about 180 miles. (HCSB)
Finally in this chapter, John records, “Then the press was trampled outside the city, and blood flowed out of the press up to the horses’ bridles for about 180 miles” (v. 20).
Commentators generally agree that the city in question is Jerusalem. It is called “the great city” in Rev. 11:8, as well as “Sodom and Egypt, where also their Lord was crucified.” The reason the wicked are destroyed outside the city is that this is where accursed and unclean things are taken for disposal. For example, the Valley of Hinnom outside Jerusalem is where human sacrifices take place in Old Testament times. It is a burning trash dump in Jesus’ day. Even the carcasses of sacrificial animals, whose blood the high priest carries into the Holy of Holies on the Day of Atonement, are carried outside the city walls and burned.
But the writer of Hebrews reminds us that Jesus is crucified outside the city in order to identify with sinful people. The One who knew no sin becomes sin for us, and the blessed Son of God becomes a curse: “For the bodies of those animals whose blood is brought into the most holy place by the high priest as a sin offering are burned outside the camp. Therefore Jesus also suffered outside the gate, so that He might sanctify the people by His own blood. Let us then go to Him outside the camp, bearing His disgrace” (Heb. 13:11-13).
Other interpreters see this simply as an allusion to Old Testament purification laws where the unclean are taken outside the camp (Lev. 8:17; 9:11). Still others understand this as a reference to the end-time gathering of the wicked around the city of Jerusalem (Ps. 2:2, 6; Dan. 11:45; Joel 3:12-14; Zech. 14:1-4; and the apocalyptic book of 1 Enoch 53:1). If this is a reference to the Day of the Lord, it likely speaks of the Valley of Jehoshaphat, which according to Jewish tradition is the part of the Kidron Valley between the Temple Mount and the Mount of Olives. This is where Joel prophesies that the judgment of nations will take place (Joel 3:12-14). Zechariah places the final battle on the outskirts of Jerusalem (Zech. 14:1-4).
Rev. 14:19 – So the angel swung his sickle toward earth and gathered the grapes from earth’s vineyard, and he threw them into the great winepress of God’s wrath. (HCSB)
The great winepress of God’s wrath
Verse 19 reads, “So the angel swung his sickle toward earth and gathered the grapes from earth’s vineyard, and he threw them into the great winepress of God’s wrath.” A winepress, also known as a wine vat, is a rectangular cavity carved out of rock or built artificially. Ripe grapes are placed in the winepress and trampled underfoot, with the juice flowing down into a lower receptacle. Usually, a full winepress signifies prosperity, while an empty winepress signifies famine. In this metaphorical reference, however, the fullness of the winepress suggests rampant evil that is now being judged.
The word “winepress” appears 20 times in 20 verses in scripture (HCSB). When it is used metaphorically, it depicts either Israel or God’s judgment:
- Isa. 5:2 (Israel) – “He broke up the soil, cleared it of stones, and planted it with the finest vines. He built a tower in the middle of it and even dug out a winepress there. He expected it to yield good grapes, but it yielded worthless grapes.”
- Isa. 63:2-3 (judgment) – The Lord is asked, “Why are your clothes red, and your garments like the one who tread a winepress?” The Lord replies, “I trample the winepress alone, and no one from the nations was with Me. I trampled them in my anger and ground them underfoot in My fury; their blood spattered my garments, and all my clothes were stained.” This passage describes God as a warrior going to battle to defeat the forces of evil.
- Lam. 1:15 (judgment) – “The Lord has rejected all the mighty men within me. He has summoned an army against me to crush my young warriors. The Lord has trampled Virgin Daughter Judah [like grapes] in a winepress.”
- Joel 3:13 (judgment) – “Swing the sickle because the harvest is ripe. Come and trample the grapes because the winepress is full; the wine vats overflow because the wickedness of the nations is great.” This verse describes the Day of the Lord, in which Yahweh will utterly defeat His enemies.
- Matt. 21:33 / Mark 12:1 (Israel) – Jesus says, “Listen to another parable: There was a man, a landowner, who planted a vineyard, put a fence around it, dug a winepress in it, and built a watchtower. He leased it to tenant farmers and went away.”
- Rev. 14:19 (judgment) – “So the angel swung his sickle toward earth and gathered the grapes from earth’s vineyard, and he threw them into the great winepress of God’s wrath.”
- Rev. 19:15 (judgment) – “A sharp sword came from His mouth, so that He might strike the nations with it. He will shepherd them with an iron scepter. He will also trample the winepress of the fierce anger of God, the Almighty.”
Here, in Rev. 14:19, in the trampling of the winepress “lies the true climax of the image of the wine harvest: the liquid that flows from the (red) grapes symbolizes the blood of the enemies whom God has destroyed in his anger” (Roloff, p. 178).
Warren Wiersbe shares the following insight: “Scripture portrays three different ‘vines.’ Israel was God’s vine, planted in the land to bear fruit for God’s glory; but the nation failed God and had to be cut down (Ps. 80:8–16; Isa. 5:1–7; see also Matt. 21:33–46). Today, Christ is the Vine and believers are branches in Him (John 15). But the world system is also a vine, ‘the vine of the earth’ in contrast to Christ, the heavenly Vine; and it is ripening for judgment. The wicked system – Babylon – that intoxicates people and controls them, will one day be cut down and destroyed in ‘the winepress of the wrath of God’ (The Bible Exposition Commentary, Rev. 14:6).
Next: Blood flowed … for about 180 miles – Revelation 14:20
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. 14:14 – Then I looked, and there was a white cloud, and One like the Son of Man was seated on the cloud, with a gold crown on His head and a sharp sickle in His hand. (HCSB)
One like the Son of Man
Seated on the cloud is “One like the Son of Man.” He wears a gold crown on His head and wields a sharp sickle in His hand. There is little doubt that this is Jesus, who calls Himself the Son of Man more than 80 times in the Gospels. The name is not exclusive to Jesus in scripture. For example, the Lord calls Ezekiel “son of man” more than 90 times, and the angel Gabriel once refers to Daniel by the same moniker. But there is no doubt that in specific contexts “Son of Man” refers to the second person of the Godhead.
The Son of Man clearly is a divine being in Dan. 7:13, and Jesus’ claim to be the Son of Man who will come on the clouds of heaven (Matt. 26:64) is sufficient testimony to convict Him of blasphemy and condemn Him to death in the eyes of Caiaphas. It’s important for us to understand that in preferring to call Himself “Son of Man” rather than “Son of God,” Jesus is communicating His incarnation. He is neither denying His deity nor exalting His humanity; rather, He is demonstrating that He is one person with two natures: divine and human.
As Ron Rhodes writes, “First of all, even if the phrase ‘Son of Man’ is a reference to Jesus’ humanity, it is not a denial of His deity. By becoming a man, Jesus did not cease being God. The incarnation of Christ did not involve the subtraction of deity, but the addition of humanity. Jesus clearly claimed to be God on many occasions (Matthew 16:16, 17; John 8:58; 10:30). But in addition to being divine, He was also human (see Philippians 2:6-8). He had two natures (divine and human) conjoined in one person” (found at http://christiananswers.net/q-eden/son-of-man.html).
The name “Son of Man” is found almost exclusively in the mouth of Christ in the New Testament. The apostles and other writers avoid the term, with a couple of exceptions. In Acts 7:55 Stephen exclaims, “Look! I see the heavens opened and the Son of Man standing at the right hand of God!” And, of course, in Rev. 14:14 John sees “One like the Son of Man” seated on a white cloud.
The early church fathers are of the opinion that Jesus uses the expression “Son of Man” out of humility and to demonstrate His humanity. Others think He adopts the title so as not to offend His enemies until His hour is at hand. Then, associating this lowly title with Dan. 7:13 and tying it to His deity forces the hands of both His accusers and followers to acknowledge Him as Messiah or reject Him as a pretender. At last, this title is “capable of being applied so as to cover His Messianic claims – to include everything that had been foretold of the representative man, the second Adam, the suffering servant of Jehovah, the Messianic king” (The Catholic Encyclopedia, “Son of Man”).