Revelation Study 20. Revelation 14:14-15:8 (pg.130-132)

For Thought and Discussion: 

a. Why are the dead who die in the Lord from this point on blessed?

"Write this" John is commanded to write twelve times—three times in relation to the book as a whole, seven times for the messages in Revelation 2–3, and twice of statements here and in 19:9–which emphasizes the importance of what is spoken.

 

These are the ones who endure, keep God's commandments, hold on to their faith, whose deeds are good in the sight of God.  

"Those who die in the Lord" includes all those who come to the end of life before Jesus returns, and not merely those who are martyred.  "From this moment on" refers to the period that began with Jesus’ death, and the assurance is similar to Paul’s assurance for the Thessalonians (1 Thess. 4:13–18) that, because of Jesus’ resurrection, death is not the end but a time of awaiting the general resurrection of all humanity. {Paul, Tyndale Commentary)

 

It is possble that the dead in Christ after His resurrection and ascension (Eph 4:8-10, 1 Pe 3:18-19)  no longer enter Sheol (Lk 16: 22ff, 1 Sa 28:11ff) , but into the immediate presence of God (2 Cor 5:8, Php 1:23, Heb 12:22-23).

 

Other views: "from now on" is assurance and encouragement to those who must go through tribulatiuon.

 In any case, it is assurance and encouragement for us.

 

b. Has this any relevance to you? If so, what Is It?

There is blessing and final rest for me, and all who trust in Christ. 

 

 

10. What do you think is the meaning of each of these visions?

14:14-16. The gathering of the elect by Jesus, one "like the son of man" (1:13) He is Lord of the Harvest. He is directed by an angel from the presence of the Father as to the time of the harvest (cf. Mat 24:36)

14:19-20 The judgment of the damned. The reaping angel is instructed by the angel "who had authority over the fire" (cf. 8:3-5)

These visions mirror the messages of the 3 angels in v.8-11. The message is both sweet and bitter.

 

"I looked, and behold" (14:14) occurs 7 other times (4:1, 6:2. 6:5, 6:8, 6:12, 7:9, 14:1)

cf. Mt 13:30 "Let both grow together until the harvest, and at harvest time I will tell the reapers, “Gather the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.”

  

The juice of grapes as they were crushed was sometimes called its blood (Gen. 49:11; Deut. 32:14), and this allowed wine to be a natural symbol of blood that Jesus drew on in the Last Supper. {Paul, Tyndale Commentary)

 

OptlonaI Application: What difference should the promise of judgment and wrath against evil make to your present life? 

Confidence that the right will prevail. We do not fear injustice. God will repay.

For Further Study: For more Illumination of Revelation 14:14-20, see Isaiah 63:3; Joel 3:13; Matthew 13:24-30,36-43; 26:63-64.

Isaiah 63:3 God's winepress of anger

Joel 3:13 God's harvest with sickle and treading on the winepress

Matthew 13:24-30 , 36-43 Both wheat and weeds grow: one is gathered, the other burned

Matthew 26:63-64. Jesus comes on the clouds of heaven

11. Why is it appropriate that the song of the Lamb (15:3-4) is sung just as the seven last plagues are about to be poured out?

 The song 

There are allusions to the exodus in John’s description of a sea of glass glowing with fire. This sounds similar to the ‘sea of glass’ before the throne in 4:6. The people standing beside the sea (or even perhaps ‘upon’ it; the word is epi) conjures up the image of the people of Israel, led by Moses, beside the Red Sea.

The song of ‘Moses and of the Lamb’ sung by the victorious celebrates God’s sovereign rule and his universal acclaim, and also his justice in acting in judgment over those who have defied him and denied him. LIke Moses, believers are 'servants' of God (1:1, 7:3). Moses has 2 songs: in Exodus 15 and Deuteronomy 32, and though the former more exctly parallels the song of those redeemed by the Lamb, the latter expresses the core ideas also expressed here.

 

The mentions of all [the] nations, bring[ing] glory and worship all come from Psalm 86:9. Most English translations render verse 4 as a pair of parallel ‘cause and effect’ clauses (‘Who will not fear … For you alone are holy/All nations will come … for your righteous acts …’), but in fact the three following phrases are all introduced by ‘for’ or ‘because’ (hoti): ‘for you are holy … for all the nations will come … for your righteous deeds …’ This makes the multinational identity of the people of God in the new covenant a reason for worship and not simply the result of worship; God’s wonderful deeds and righteous acts are revealed in the coming to him of all tribes, languages, tongues and people. {Paul, Tyndale Commentary)

 

For Thought and Discussion: Why is it appropriate that those who have been victorious over the beast and his cult are the ones who sing the song of 15:3-4?

They do not draw attention to their own achievements, but praise God.

They praise for their deliverance from slavery and oppression. There is twofold freedom from external suffering and internal sin.

 

12. What important truths about God are affirmed in 15:1-8? (Record as many observations as you can.)

 

God is wrathful (v.1, 7), yet His wrath is limited.

God provides harps (v.2)

Moses is God's servant (v.3a)

His deeds are great and amazing (v.3b) cf. Ps 111:2-3, 86:10

He is Lord God the Almighty (v.3c)

His ways are just and true (v.3d)

He is king of the nations (v.3e)

He is worthy of all fear and glory (v.4a) cf. Jer 10:7

He alone is holy (v.4b)

All nations shall worship Him (v.4c)

He does and reveals righteous acts (v.4d)

God lives forever and ever (v.7)

God is glorious (v.8)

God is powerful (v.8)

 

 

The "tent of witness" (=temple, cf. Heb 9:2-5, 9:11-12) being opened connects it with earth, not only allowing the angels to come from it with the judgments of God, but also allowing the saints to enter it and make it their dwelling-place

 

Rev 14:8 recalls the dedication of Solomon's temple in 2 Chr. 5:14