Matthew Henry’s Complete Commentary

on the Whole Bible

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Matthew Henry Commentary on the Whole Bible (1721)

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R E V E L A T I O N.

CHAP. XIV.

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After an account of the great trials and sufferings which the servants

of God had endured, we have now a more pleasant scene opening; the day

begins now to dawn, and here we have represented,

I. The Lord Jesus at the head of his faithful followers,

ver. 1-5.

II. Three angels sent successively to proclaim the fall of Babylon and

the things antecedent and consequent to so great an event,

ver. 6-13.

III. The vision of the harvest,

ver. 14,

&c.

The Lamb and His Attendants.	A. D. 95.

     

1 And I looked, and, lo, a Lamb stood on the mount Sion, and

with him a hundred forty and four thousand, having his

Father’s name written in their foreheads.

  2 And I heard a voice from heaven, as the voice of many waters,

and as the voice of a great thunder: and I heard the voice of

harpers harping with their harps:

  3 And they sung as it were a new song before the throne, and

before the four beasts, and the elders: and no man could learn

that song but the hundred and forty and four thousand, which

were redeemed from the earth.

  4 These are they which were not defiled with women; for they

are virgins. These are they which follow the Lamb whithersoever

he goeth. These were redeemed from among men, being the

firstfruits unto God and to the Lamb.

  5 And in their mouth was found no guile: for they are without

fault before the throne of God.

     

Here we have one of the most pleasing sights that can be viewed in this

world–the Lord Jesus Christ at the head of his faithful adherents and

attendants. Here observe,

1. How Christ appears: as a Lamb standing upon mount Zion. Mount

Zion is the gospel church. Christ is with his church and in the midst

of her in all her troubles, and therefore she is not consumed. It is

his presence that secures her perseverance; he appears as a Lamb, a

true Lamb, the Lamb of God. A counterfeit lamb is mentioned as

rising out of the earth in the last chapter, which was really a dragon;

here Christ appears as the true paschal Lamb, to show that his

mediatorial government is the fruit of his sufferings, and the cause of

his people’s safety and fidelity.

2. How his people appear: very honourably.

(1.) As to the numbers, they are many, even all who are sealed; not one

of them lost in all the tribulations through which they have gone.

(2.) Their distinguishing badge: they had the name of God written in

their foreheads; they made a bold and open profession of their

faith in God and Christ, and, this being followed by suitable actings,

they are known and approved.

(3.) Their congratulations and songs of praise, which were peculiar to

the redeemed

(v. 3);

their praises were loud as thunder, or as the voice of many

waters; they were melodious, as of harpers; they were

heavenly, before the throne of God. The song was new,

suited to the new covenant, and unto that new and gracious dispensation

of Providence under which they now were; and their song was a secret to

others, strangers intermeddled not with their joy; others might

repeat the words of the song, but they were strangers to the true sense

and spirit of it.

(4.) Their character and description.

[1.] They are described by their chastity and purity: They are

virgins. They had not defiled themselves either with corporal or

spiritual adultery; they had kept themselves clean from the

abominations of the antichristian generation.

[2.] By their loyalty and stedfast adherence to Christ: They follow

the Lamb withersoever he goes; they follow the conduct of his word,

Spirit, and providence, leaving it to him to lead them into what duties

and difficulties he pleases.

[3.] By their former designation to this honour: These were redeemed

from among men, being the first-fruits to God, and to the Lamb,
v. 4.

Here is plain evidence of a special redemption: They were redeemed

from among men. Some of the children of men are, by redeeming

mercy, distinguished from others: They were the first-fruits to God,

and to the Lamb, his choice ones, eminent in every grace, and the

earnest of many more who should be followers of them, as they were

of Christ.

[4.] By their universal integrity and conscientiousness: There was

no guile found in them, and they were without fault before the

throne of God. They were without any prevailing guile, any allowed

fault; their hearts were right with God, and, as for their human

infirmities, they were freely pardoned in Christ. This is the happy

remnant who attend upon the Lord Jesus as their head and Lord; he is

glorified in them, and they are glorified in him.

The Three Angels.	A. D. 95.

     

6 And I saw another angel fly in the midst of heaven, having

the everlasting gospel to preach unto them that dwell on the

earth, and to every nation, and kindred, and tongue, and people,

  7 Saying with a loud voice, Fear God, and give glory to him;

for the hour of his judgment is come: and worship him that made

heaven, and earth, and the sea, and the fountains of waters.

  8 And there followed another angel, saying, Babylon is fallen,

is fallen, that great city, because she made all nations drink of

the wine of the wrath of her fornication.

  9 And the third angel followed them, saying with a loud voice,

If any man worship the beast and his image, and receive his

mark in his forehead, or in his hand,

  10 The same shall drink of the wine of the wrath of God, which

is poured out without mixture into the cup of his indignation;

and he shall be tormented with fire and brimstone in the presence

of the holy angels, and in the presence of the Lamb:

  11 And the smoke of their torment ascendeth up for ever and

ever: and they have no rest day nor night, who worship the beast

and his image, and whosoever receiveth the mark of his name.

  12 Here is the patience of the saints: here are they that

keep the commandments of God, and the faith of Jesus.

     

In this part of the chapter we have three angels or messengers sent

from heaven to give notice of the fall of Babylon, and of those things

that were antecedent and consequent to that great event.

     

I. The first angel was sent on an errand antecedent to it, and that was

to preach the everlasting gospel,
v. 6, 7.

Observe,

1. The gospel is an everlasting gospel; it is so in its nature, and it

will be so in its consequences. Though all flesh be grass, the word of

the Lord endureth for ever.

2. It is a work fit for an angel to preach this everlasting gospel;

such is the dignity, and such is the difficulty of that work! And yet

we have this treasure in earthen vessels.

3. The everlasting gospel is of great concern to all the world; and, as

it is the concern of all, it is very much to be desired that it should

be made known to all, even to every nation, and kindred, and tongue,

and people.

4. The gospel is the great means whereby men are brought to fear God,

and to give glory to him. Natural religion is not sufficient to keep up

the fear of God, nor to secure to him glory from men; it is the gospel

that revives the fear of God, and retrieves his glory in the world.

5. When idolatry creeps into the churches of God, it is by the

preaching of the gospel, attended by the power of the Holy Spirit, that

men are turned from idols to serve the living God, as the

Creator of the heaven, and the earth, and the sea, and the fountains

of waters,
v. 7.

To worship any God besides him who created the world is idolatry.

     

II. The second angel follows the other, and proclaims the actual fall

of Babylon. The preaching of the everlasting gospel had shaken the

foundations of antichristianism in the world, and hastened its

downfall. By Babylon is generally understood Rome, which was before

called Sodom and Egypt, for wickedness and cruelty, and

is now first called Babylon, for pride and idolatry. Observe,

1. What God has fore-ordained and foretold shall be done as certainly

as if it were done already.

2. The greatness of the papal Babylon will not be able to prevent her

fall, but will make it more dreadful and remarkable.

3. The wickedness of Babylon, in corrupting, debauching, and

intoxicating the nations round about her, will make her fall just and

will declare the righteousness of God in her utter ruin,

v. 8.

Her crimes are recited as the just cause of her destruction.

     

III. A third angel follows the other two, and gives warning to all of

that divine vengeance which would overtake all those that obstinately

adhered to the antichristian interest after God had thus proclaimed its

downfall,

v. 9, 10.

If after this (this threatening denounced against Babylon, and in part

already executed) any should persist in their idolatry, professing

subjection to the beast and promoting his cause, they must expect to

drink deep of the wind of the wrath of God; they shall be forever

miserable in soul and body; Jesus Christ will inflict this punishment

upon them, and the holy angels will behold it and approve of it.

Idolatry, both pagan and papal, is a damning sin in its own nature, and

will prove fatal to those who persist in it, after fair warning given

by the word of Providence; those who refuse to come out of Babylon,

when thus called, and resolve to partake of her sins, must receive of

her plagues; and the guilt and ruin of such incorrigible idolaters will

serve to set forth the excellency of the patience and obedience of the

saints. These graces shall be rewarded with salvation and glory. When

the treachery and rebellion of others shall be punished with

everlasting destruction, then it will be said, to the honour of the

faithful

(v. 12):

Here is the patience of the saints; you have before seen their

patience exercised, now you see it rewarded.

The Harvest and the Vintage.	A. D. 95.

     

13 And I heard a voice from heaven saying unto me, Write,

Blessed are the dead which die in the Lord from henceforth:

Yea, saith the Spirit, that they may rest from their labours; and

their works do follow them.

  14 And I looked, and behold a white cloud, and upon the cloud

one sat like unto the Son of man, having on his head a golden

crown, and in his hand a sharp sickle.

  15 And another angel came out of the temple, crying with a loud

voice to him that sat on the cloud, Thrust in thy sickle, and

reap: for the time is come for thee to reap; for the harvest of

the earth is ripe.

  16 And he that sat on the cloud thrust in his sickle on the

earth; and the earth was reaped.

  17 And another angel came out of the temple which is in heaven,

he also having a sharp sickle.

  18 And another angel came out from the altar, which had power

over fire; and cried with a loud cry to him that had the sharp

sickle, saying, Thrust in thy sharp sickle, and gather the

clusters of the vine of the earth; for her grapes are fully ripe.

  19 And the angel thrust in his sickle into the earth, and

gathered the vine of the earth, and cast it into the great

winepress of the wrath of God.

  20 And the winepress was trodden without the city, and blood

came out of the winepress, even unto the horse bridles, by the

space of a thousand and six hundred furlongs.

     

Here we have the vision of the harvest and vintage, introduced with a

solemn preface. Observe,

     

I. The preface,

v. 13.

Here note,

1. Whence this prophecy about the harvest came: it came down from

heaven, and not from men, and therefore it is of certain truth and

great authority.

2. How it was to be preserved and published–by writing; it was to be a

matter of record, that the people of God might have recourse to it for

their support and comfort upon all occasions.

3. What it principally intended, and that is, to show the blessedness

of all the faithful saints and servants of God, both in death and after

death: Blessed are the dead that die in the Lord from

henceforth, &c. Here observe,

(1.) The description of those that are and shall be blessed–such as

die in the Lord, either die in the cause of Christ, or rather die in a

state of vital union with Christ, such as are found in Christ when

death comes.

(2.) The demonstration of this blessedness: They rest from their

labours, and their works do follow them.

[1.] They are blessed in their rest; they rest from all sin,

temptation, sorrow, and persecution. There the wicked cease from

troubling, there the weary are at rest.

[2.] They are blessed in their recompence: Their works follow

them; they do not go before them as their title, or price of

purchase, but follow them as their evidence of having lived and died in

the Lord; and the memory of them will be pleasant, and the reward

glorious, far above the merit of all their services and sufferings.

[3.] They are happy in the time of their dying, when they have lived to

see the cause of God reviving, the peace of the church returning, and

the wrath of God falling upon their idolatrous cruel enemies. Such

times are good times to die in; they have Simeon’s desire: Now,

Lord, let thou thy servant depart in peace, for mine eyes have seen thy

salvation. And all this is ratified and confirmed by the testimony

of the Spirit witnessing with their spirits and with the written

word.

     

II. We have the vision itself, represented by a harvest and a

vintage.

     

1. By a harvest

(v. 14, 15),

an emblem that sometimes signifies the cutting down of the wicked, when

ripe for ruin, by the judgments of God, and sometimes the gathering in

of the righteous, when ripe for heaven, by the mercy of God. This seems

rather to represent God’s judgments against the wicked: and here

observe,

     

(1.) The Lord of the harvest–one so like unto the Son of man

that he was the same, even the Lord Jesus, who is described,

[1.] By the chariot in which he sat–a white cloud, a cloud that

had a bright side turned to the church, how dark soever it might be to

the wicked.

[2.] By the ensign of his power: On his head was a golden crown,

authority to do all that he did and whatsoever he would do.

[3.] By the instrument of his providences: In his hand a sharp

sickle.

[4.] By the solicitations he had from the temple to perform this great

work. What he did, he was desired to do by his people; and, though he

was resolved to do it, he would for this thing be sought unto by them,

and so it should be in return to their prayers.

     

(2.) The harvest-work, which is, to thrust the sickle into the corn,

and reap the field. The sickle is the sword of God’s justice; the field

is the world; reaping is cutting the inhabitants of the earth down and

carrying them off.

     

(3.) The harvest-time; and this is when the corn is ripe, when the

measure of the sin of men is filled up, and they are ripe for

destruction. The most inveterate enemies of Christ and his church are

not destroyed till by their sin they are ripe for ruin, and then he

will spare them no longer; he will thrust in his sickle, and the earth

shall be reaped.

     

2. By a vintage,

v. 17.

Some think that these two are only different emblems of the same

judgment; others that they refer to distinct events of providence

before the end of all things. Observe,

(1.) To whom this vintage-work was committed–to an angel, another

angel that came out from the altar, that is, from the holiest of

all in heaven.

(2.) At whose request this vintage-work was undertaken: it was, as

before, at the cry of an angel out of the temple, the ministers

and churches of God on earth.

(3.) The work of the vintage, which consists of two parts:–

[1.] The cutting off, and gathering, the clusters of the vine,

which were now ripe and ready, fully ripe,
v. 18.

[2.] Casting these grapes into the wine-press

(v. 19);

here we are told, First, What was the wine-press: it was the

wrath of God, the fire of his indignation, some terrible calamity,

very probably the sword, shedding the blood of the wicked.

Secondly, Where was the place of the wine-press–without the

city, where the army lay that came against Babylon. Thirdly,

The quantity of the wine, that is, of the blood that was drawn forth by

this judgment: it was, for depth, up to the horses’ bridles,

and, for breadth and length, a thousand and six hundred furlongs

(v. 20);

that is, say some, 200 Italian miles, which is thought to be the

measure of the holy land, and may be meant of the patrimony of the holy

see, encompassing the city of Rome. But here we are left of doubtful

conjectures. Perhaps this great event has not yet had its

accomplishment, but the vision is for an appointed time; and

therefore, though it may seem to tarry, we are to wait for it. But

who shall live when the Lord does this?

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Matthew Henry Commentary on the Whole Bible (1721)

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