Garner-Howes Baptist Commentary

^{1) "And I looked, and lo," (kai eidon, kai idou) "and I looked and behold;” There was something I beheld that was special, a marvel, a wonder.}

^{2) "A Lamb stood on the Mount Zion," (to arnion hestos epi to horos Sion) "The Lamb (was) standing on Mount Zion," the very Son of God was beheld as standing on Mount Zion, His coming seat of Kingly reign, but not alone. Isaiah 35:10; Romans 11:26; Joel 2:32; Micah 4:7; Hebrews 12:22.}

^{3) "And with him an hundred forty and four thousand," (kai met’ autou hekaton tesserakonta tessares chiliades) “ and with him stood an hundred and forty and four thousand," those previously referred to as saints of God, who had been sealed against death, for the last 42 months, during the final horrors of the time of Jacob’s trouble, representing redeemed from the twelve tribes. Revelation 7:3-4; Revelation 12:6; Revelation 12:13-18; Romans 11:26.}

^{4) "Having his Father’s name," (echous ai to onoma autou kai to onoma tou patros autou) "having his name and the name of his Father;” The name or mark of a servant’s Master or soldier’s commander or general was usually worn on the servant’s or soldier’s hand or forehead. These belonged to God and Christ. Mark 9:41; 1 Corinthians 3:23; 1 Corinthians 6:19-20.}

^{5) "Written in their foreheads," (gegramenon epi ton Metopon auton) "which had been written or inscribed upon their foreheads;" this mark denotes ownership and allegiance to Jesus Christ and his Father, such as may have come through suffering for his name. Galatians 6:17; 2 Corinthians 11:23.}

^{It was a custom among the ancients for servants to receive the mark of their master, and soldiers of their general, and those who were devoted to any particular idol the mark of that particular idol. These marks were usually impressed on their right hands, or on their foreheads (Revelation 13:1 to Revelation 14:20), and consisted of some hieroglyphic character, or of the name expressed in vulgar letters, or in numerical characters. Galatians 6:17 : "The marks of the Lord Jesus." What these marks were, the Apostle explains by the stripes, etc., mentioned in 2 Corinthians 11:23. There is a beautiful allusion to the stigma - marks which were sometimes fixed on servants and soldiers, to show to whom they belonged. How strikingly do these two remarks illustrate the scene of Jesus the Lamb of God, the all-conquering Redeemer, standing as the great Captain of Salvation at the head of His brave army of saints on Mount Sion. "I looked, and, lo, a Lamb stood on the Mount Sion, and with Him an hundred forty and four thousand, having His Father’s name written in their foreheads."}

^{1) "And I heard a voice from heaven," (kai ekousa phonen ek tou ouranou) "and I heard a voice - - sound out of (originating from) heaven;” though standing yet on the sand of the sea, on earth, John was visualizing, hearing, and observing things to come regarding Israel, the church and the Gentile world, 1 Corinthians 10:32; Revelation 13:1.}

^{2) "As the voice of many waters," (hos phonen hudaton pollon) " as the voice-sound of many rolling waters," Revelation 1:15; The voice seems to be of Divine praise, glorious, and victorious in tone, as in Revelation 19:6.}

^{2) "And as the voice of a great thunder," (kai hos phonen brontes megales) "and as the sounding voice of a great (rolling) thunder," or rumbling, reverberating thunder, a voice that called attention to a matter of immediate importance, Revelation 6:1; as when the Lamb opened the first seal.}

^{4) "And I heard the voice," (kai he phone hen ekousa) and the voice-sound I heard (from heaven) was;” The voice was or existed, sounded similar to that.}

^{5) "Of harpers harping with their harps," (hos kitharodon kitharizonton) "as harping continually, harping or playing in harmony," (en tais kitharis auton) “ with their harps," with harps that belong to them, Revelation 5:8. This certifies Divine sanction of the sound of instrumental music in connection with man’s praise and adoration of the Father and the son; for the "players on instruments shall be there," when the Lord "writeth up" the people, Psalms 87:5-7; These harps are also called "harps of God", Revelation 15:2.}

^{1) "And they sung as it were a new song," (kai adousin hoos hoden kainen) "and they sing a new song," the "they" were the harp-singers who sang or will sing the new song, regarding their redemption from sin and earth’s most horrible Judgments, Revelation 7:3-4; Revelation 5:9-10.}

^{2) "Before the throne," (enopion tou thronou) "in the presence of the (central) throne," before God, in heaven; It appears that these (144,000) were bodily caught up to the throne of God, before our Lord’s return to earth with the saints, to begin his reign for one thousand years from Mount Zion.}

^{3) "And before the four beasts," (kai enopion ton tessaron zoon) "and before (in the presence of) the four living creatures," who encircled, were round about the throne. Revelation 4:6-9.}

^{4) "And the elders," (kai ton presbuteron) "and before (in the presence of) the twenty-four elders," who also were upon thrones round about or encircling the central throne of God, Revelation 4:2-4; Revelation 4:9-11.}

^{5) "And no man could learn that song," (kai oudeis edunato Mathein ten hoden) "and no one could even learn the song (special song)."}

^{6) "But the hundred and forty and four thousand," (ei me hai hekaton tessarakonta tessares chiliades) "except or (if he were not of) the hundred and forty and four thousand, those of natural Israel, saved during the first 42 months of the 70th week of Jacob’s trouble, who were sealed for the next 42 months against death, Daniel 9:26-27; Revelation 7:3-4; Revelation 11:1-4; Revelation 12:13-17.}

^{7) "Which were redeemed from the earth," (hoi egorasmenoi apo tes ges) "These are those (of Israel), restrictedly, who have been (at that time) purchased, in the sense of "bought out of the slave market," from the earth, where the antichrist, the dragon had reigned in fury.}

^{1) "These are they," (houtoi eisin hoi) "These are (exist as) those;” the particular people of Israel of earth.}

^{2) "Which were not defiled with women," (meta gunaikon ouk emolunthesan) "(who) were not defiled, debased, or polluted with (unclean) women;" representing false gods and false religious orders which are later described as harlots, Revelation 17:1-7.}

^{3) "For they are virgins," (parthemoi gar eisin) "Because they are (as) virgins or celibates, or even like unmarried men;” in the sense that they have not consorted with harlots of religion or bowed to worship the beast; they, as the three Hebrew children, had not yielded to temptations and threats, Daniel 3:1-18; Revelation 13:12; Revelation 13:15-18.}

^{4) "These are they which follow the Lamb," (houtoi hoi akolouthountes to arnio) "These are those following the Lamb continually;" the Lamb of God whom Israel rejected at his first coming, John 1:11-12; Revelation 5:6; Revelation 5:8; Revelation 5:12; Revelation 14:1.}

^{5) "Whithersoever he goeth," (hopou an hupago) wherever he may go, or lead them;” from the throne in heaven he was to lead them back to Mount Zion and reign over them in peace over all the promised land, Isaiah 35:10; Luke 1:30-35; Revelation 5:9-10.}

^{6) "These were redeemed from among men," (houtoi egorasthesan apo ton anthrepon) "These were purchased, bought out of the slave market from among lost men," on the earth, Revelation 14:3.}

^{7) "Being the firstfruits unto God and to the Lamb," (aparche to theo kai to arnio) "as a first fruit to God and to the Lamb;” to be firstfruits, as God’s promise of earthly reign and jurisdiction was first made to Israel, Genesis 13:14-18; Genesis 15:18.}

^{1) "And in their mouth," (kai en to stomati auton) and in their mouth," or in whose mouth, conversation, or testimony was Divine acceptance, Psalms 19:14.}

^{2) "Was found no guile," (ouch heurethe pseudos) "not a single lie was found;” as our Lord found in Nathaniel an Israelite, "in whom was no guile,- fickleness, deceit, or insincerity, so shall he find in this remnant (fragment) of regathered Israel in the last days, John 1:46-47.}

^{3) "For they are without fault before the throne of God," (amomoi eisin) "they (the remnant of Israel on earth) are not even blemished," have not a blemish of offence for Divine acceptance or approval, before the throne of God. Isaiah 1:9; Romans 11:5.}

^{1) "And I saw another angel," (kai eidon allon angelon) "and I perceived (recognized) another angel," one in addition to the seventh of the seven angels formerly introduced, Revelation 8:2; Revelation 8:6; Revelation 11:15; Hebrews 1:14.}

^{2) "Fly in the midst of heaven," (petomenon en mesouranemati) "flying in mid-heaven," above the throne of God, in the third heaven.}

^{3) "Having the everlasting gospel to preach," (echonta euangelion aionion euangelisai) "having, holding, or possessing the eternal good news to tell, announce, or preach." The good news appears to be relating to the coming reign of Christ on earth and Judgment of the nations, Revelation 7:9-14; Isaiah 35:4-10; Luke 21:28-36.}

^{4) "Unto," (epi) "over," to announce, that all might hear; The final deliverance of Israel, the church, the redeemed, and creation itself are to occur at the second coming of Christ, when he comes to effect the restitution of all things, 1 Corinthians 15:23-28.}

^{a) "Them that dwell on the earth," (epi tous Kathemenous epi tes ges) "all those sitting upon (settled upon) the earth," Genesis 12:1-3.}

^{b) "And to every nation," (kai epi pan ethnos) "and announcing the eternal good news to every nation or race," after which the end is to come, Matthew 24:7-14.}

^{c) "And kindred" (kai phelen) "and family tribe," from which the redeemed had come, Revelation 5:9.}

^{d) "and tongue" (kai glossan) "and language or dialect," that all may hear it, Revelation 5:10.}

^{e) "and people" (kai laon) "and unto every people, every kind of human being upon the earth; this good news for the Jews (Israel), the church, and the redeemed among the Gentiles means woe to the unregenerate. 1 Corinthians 10:32; Revelation 8:13; Revelation 13:7; Ephesians 3:9-10.}

^{1) “ Saying with a loud voice,” (legon en phone megale) "Saying (making clear) in a loud (megaphone-like) voice," that all might hear.}

^{2) "Fear God and give glory to him," (phobethete ton theon kai dote auto doksan) "Fear ye (all) God, and give out glory to him." He is creator, redeemer, and judge; this is much as Ecclesiates concludes after advising what is best for man "under the sun," Ecclesiastes 12:13-14; 1 Corinthians 15:58.}

^{3) "For the hour of his Judgment is come" (hoti elthe he hora tes kriseos autou) "Because the hour of his Judgment came (arrived)," has been reached, apparently bringing to a conclusion the tribulation the great, Revelation 6:14-17; 2 Thessalonians 1:6-10.}

^{4) "And worship him that made the heaven," (kai proskunesate to poiesanti ton ouranon) "and you all worship him who made, formed or fashioned the heaven;” He can be worshipped only "in spirit and in truth," John 4:24. All others, those who have not Christ, his Spirit, and the truth can not worship him and are quarantined from his presence; Romans 8:9; Revelation 21:27.}

^{a) "And the earth-," (kai ten gen) "and the earth, the land;”- men are called to worship him as creator of heaven, earth, the sea, and fountains of water, even as the 24 elders and four living creatures had formerly done. Revelation 4:9-11; Revelation 5:13-14.}

^{b) "And the sea," (kai thalassan) "and (the) sea, that which (in division by continents) is also called seas, Genesis 1:10; Genesis 1:22; Daniel 11:45; Acts 27:41.}

^{c) "And the fountains of waters," (kai pegas hudaton) and (the) fountains of waters," the flowing streams beneath the earth and oceans’ surfaces, referred to as "the fountains of the deep," Genesis 7:11; Genesis 8:2; Revelation 8:10; Revelation 16:4. The creatures of earth, sea, and fountains (streams) of waters are all here called to worship the creator, Revelation 5:12-14.}

^{1) "And there followed another angel," (kai allos angelos deuteros ekolouthesen) "and there followed a second angel," after the one bearing announcement of the Everlasting Gospel, Good News, Revelation 14:6.}

^{2) "Saying Babylon is fallen, is fallen," (legon epesen epesen Babulon he megale) "Saying repeatedly, again and again, over and over, Babylon fell, Babylon fell, the great Babylon has fallen." This final view and hearing John heard from two angels, perhaps of Gabriel’s host informing heaven and earth of final victory and final doom on earth, to heaven, and hell’s habitants, Revelation 18:2; Revelation 18:21.}

^{3) "That great city," (he megale) "the great city, the one with former glory of hanging gardens, the paradise glory of the Empire of Babylon; some have supposed "this great city" to be Rome, some Jerusalem, and some the old city of Babylon itself, of which perhaps none can be certain.}

^{4) "Because she made all nations drink," (he pepotiken panta ta ethne) "The one which made (caused by decree) all nations (or races) to drink to continually or habitually imbibe (to partake of);” The "She" appears to be the central antichrist Government (described in Revelation 13:1-18) wherever she is located, as she is called that great city.}

^{5) "Of the wine of the wrath of her fornication," (ek tou oinou tou thurou tes porneias autes) "out of the wine -vinegar of the anger, or inflamed bitterness, and wrath of her fornication." The term fornication is used here, as elsewhere in the scriptures, to refer to idolatry which is infidelity to and forsaking of the true God for false gods, perhaps even the idolatry of worship of the beast as in Revelation 13:1-18; Revelation 2:21; Revelation 17:2; Revelation 18:3; Revelation 19:2; Jeremiah 3:6-9; Jeremiah 3:14.}

^{1) "And the third angel followed them," (kai allos angelos tritos ekolouthesen autois) "and a third angel followed them," the two former informing angels, Revelation 14:6; Revelation 14:8. The three informing angels of this chapter bear testimony, verify the creation, redemption, and Judgement are of God in righteousness.}

^{2) "Saying in a loud voice," (legon en pone megale) saying repeatedly, with a megaphone-like voice;” with a warning of falling woe and Judgment upon those who bow to the world-order of the beast identified as Babylon or confusion.}

^{3) "If any man worship the beast and his image," (ei tis proskunei to therion kai ten eikona autou) "if anyone worships the beast, even his icon or image," that ruler and ruling power that poses as God, as the anti-Christ and his government shall do, Daniel 9:27; 2 Thessalonians 2:4-12; Revelation 13:1; Revelation 16:2.}

^{4) "And receive his mark in his forehead," (kai lambanei charagme epi tou metopou autou) "and or even receives (his) mark upon his forehead," the symbol of ownership by and obedience and worship toward the beast, who comes in his own name, John 5:43; Revelation 13:4-5; Revelation 13:12-18. This mark was a signia of ownership as was the custom of slaves to wear their Master’s mark, and soldiers to wear their captain’s mark or seal.}

^{5) "Or in his hand," (e epi ten cheira autou) "or (his mark) upon his hand," "the mark of identifying him with and in allegiance to the beast." Revelation 13:16; Revelation 15:2; Revelation 16:2.}

^{1 ) "The same shall drink," (kai autos pietai) "Even that one, that and each one of his kind shall drink," consume.}

^{2) "Of the wine of the wrath of God," (ek tou oinou tou thurou tou theou) "out of the wine or vinegar of the inflamed Judgment - anger of God," long stored up for him, as forewarned in the Scriptures, Proverbs 1:22-30; Proverbs 29:1; Romans 2:4-6.}

^{3) "Which is poured out without mixture," (tou kekerasmenou akratou) "which has been undiluted," or is full strength, full of bitterness, as dregs in the bottom of the wine barrel, Psalms 75:8; Isaiah 51:17; Jeremiah 25:15; Revelation 16:19; Revelation 18:6.}

^{4) "Into the cup of his indignation," (en to poterio tes orges autou) "Located or existing in the cup (container) of his wrath," where he has held it back for so long a time, Psalms 7:11-13; Psalms 75:8.}

^{5) "And he shall be tormented," (kai basanisthesetai) and the same one shall be tormented," pained in soul and body, Revelation 19:20.}

^{6) "With fire and brimstone " (en puri kai theio) "By means of (or in) fire and brimstone (sulfur)," Revelation 20:10-15.}

^{7) "In the presence of the holy angels," (enopion angelon hagion) "Before the face-presence of the holy (unfallen) angels," who are servants of God, and of the redeemed. Hebrews 1:14.}

^{8) "And in the presence of the Lamb," (kai enopion tou arniou) "and before the face-presence of the Lamb, Jesus Christ, who is before the throne. Revelation 5:5-13.}

^{1) "And the smoke of their torment," (kai ho kapnostou basanismou auton) "and the smoke(stifling sulfuric fog) of their torment," of those unbelievers who take the mark and or bow down to the idolatrous image of the beast, John 3:36; Luke 13:3.}

^{2) "Ascendeth up forever and ever:” (eis aionas aionon anabainei) "arises to stifle, to smother, to torment them, into the ages of the ages," forever, without cessation; or without end of duration of existence - - forever-and-ever and ever! Revelation 19:3. This is final, not tribulation Judgment. Matthew 25:41.}

^{3) "And they have no rest day or night," (kai ouk echousin anapausin hemeras kai nuktos) "and they have, hold, possess, or receive no rest (or release) from the torments day and night," (around the clock); this is the recording of eternal time that never stops, never elapses, where their worm-like conscience dies not, and the fire is not quenched. Mark 9:43-45.}

^{4) "Who worship the beast and his image," (hoi proskunountes to therion kai ten eikona autou) "That is those who worship (bow down to), give first place of allegiance in worship to, the idolatrous beast and his icon-likeness (or image);” in defiance of the law of God. Exodus 20:1-4; John 8:24.}

^{5) "And whosoever receiveth the mark of his name," (kai ei tis lambanei to charagma tou onomatos autou) “and (or even) anyone (also) who receives the mark of his name," spiritual allegiance to this arch-enemy of God, the dragon, that old serpent, the Devil who doles out devilish powers to the earthly beast rulerships and rulers of despotic nature; For all idolators shall have their part in the lake of fire and brimstone. Revelation 21:8; Revelation 16:2; Revelation 14:9; Revelation 13:16-17.}

^{1) "Here is the patience of the saints," (hode he hupomone to hagion estin) "herein exists (is) the endurance, blessings, and rewards, of the saints;” or here is the source or strength of the perseverance of the saints, in the worship of God rather than the beast, Hebrews 10:36-37; Ecclesiastes 12:13-14.}

^{2) "Here are they that keep the commandments of God," (hoi terountes tas entolas tow theou) "Here are those who keep (are continually guarding) the commandments of God;” they are presented in contrast with those who worship the beast and obey the dragon, Galatians 6:9; 1 Corinthians 15:58; Hebrews 6:12.}

^{3) "And the faith of Jesus," (kai ten pistin lesou) "and those continually keeping or guarding the faith (the system of teachings) of Jesus (Christ);" Their reward of testimony, perseverance and service is described in the following Revelation 14:13. When they stand to be judged they shall be rewarded for faithful perseverance through every trial, Matthew 5:11-12; Romans 8:17-18; 2 Timothy 4:8.}

^{Patience is the guardian of faith, the preserver of peace, the cherisher of love, the teacher of humility. Patience governs the flesh, strengthens the spirit, sweetens the temper, stifles anger, extinguishes envy, subdues pride; she bridles the tongue, restrains the hand, tramples upon temptations, endures persecutions, consummates martyrdom. Patience produces unity in the Church, loyalty in the State, harmony in families and societies; she comforts the poor and moderates the rich; she makes us humble in prosperity, cheerful in adversity, unmoved by calumny and reproach; she teaches us to forgive those who have injured us, and to be the first in asking forgiveness of those whom we have injured; she delights the faithful, and invites the unbelieving; she adorns the woman and approves the man; she is beautiful in either sex and every age. Behold her appearance and her attire. Her countenance is calm and serene as the face of heaven unspotted by the shadow of a cloud, and no wrinkle of grief or anger is seen on her forehead. Her eyes are as the eyes of doves for meekness, and on her eyebrows sit cheerfulness and joy. Her mouth is lovely in silence; her complexion and color that of innocence and security; while, like the virgin, the daughter of Sion, she shakes her head at the adversary, despising and laughing him to scorn. She is clothed in the robes of the martyrs, and in her hand she holds a sceptre in the form of a cross. She rides not in the whirlwind and stormy tempest of passion, but her throne is the humble and contrite heart, and her kingdom is the kingdom of peace.}

^{1) "And I heard a voice from heaven saying unto me" (kai ekousa phones ektou ouranou legouses) "And I heard a voice out of (coming from) heaven saying;” John thus certifies direct heavenly authority for the thing he is about to say, Psalms 119:160; 2 Timothy 3:16-17.}

^{2) "Write, blessed are the dead," (graphon makarioi hoi nekroi) "Write thou, Blessed are the dead (ones);” or spiritually prosperous are those who die in the Lord, during this era, rather than take the mark of the beast (his seal) or his name, during this last 42 months of the tribulation the great, who too shall later be raised and reign with Christ for the coming one thousand years, Revelation 20:4.}

^{3) "Which die in the Lord from henceforth," (hoi en kurio apothneskontes ap’ arti) "Those dying in the Lord from this moment," from the moment of the dragon or the beast’s requiring that men worship him or be put to death, Revelation 14:9-11; Revelation 13:4-5; Revelation 16, 17; Luke 21:34-36.}

^{4) "Yea, saith the Spirit," (nai legei to pneuma) "Yes, says, (affirmatively agrees) the Spirit; If the restraining power of the Holy Spirit, as he came on Pentecost is withdrawn from the world and the rapture of the church occurs at the first resurrection, about the time Satan is cast out of heaven, and the Antichrist stops the Jewish oblations, declaring himself to be God to be worshipped thereafter, death would be a sure blessing to any saved on earth. Daniel 9:26-27; 2 Thessalonians 2:4-11; Revelation 12:8-14; Revelation 13:4-5.}

^{5) "That they may rest from their labours," (hina anapalsontai ek ton kopon auton) "In order that they shall rest from their tedious toils," 2 Thessalonians 1:7; Revelation 6:11; their weariness and pain, of resisting the beast and his power after the special restraining of the Spirit is gone, 2 Thessalonians 2:6-7.}

^{6) "And their works do follow them," (ta gar ergs auton akolouthei met’ auton) "For their work follows them." The fruit or consequence of their toil follows after them. No true witness for or service to God shall go unrewarded; they follow believers to the hour of rewarding, 1 Corinthians 3:8; Revelation 22:12.}

^{1) "And I looked, and behold a white cloud," (kai eidon kai idou nephele leuke) "And I recognized and behold there was a white cloud;” similar to that one that Jesus rode into heaven, Acts 1:9-11.}

^{2) "And upon the cloud one sat," (kai epi ten nephelen kathemenou) "And upon the cloud there was one sitting;" This is the returning Christ, Matthew 26:64; Revelation 1:7; 1 Thessalonians 4:16-18.}

^{3) "Like unto the Son of man," (homoion huion anthropou) "Similar to an heir (a son) of man," Jesus Christ himself who purchased, redeemed, and restored to man the heir-ship right to rule the earth; which he lost in Eden and in the fall, Genesis 1:26; Genesis 3:23-24; Hebrews 2:8-9; Hebrews 2:14-15; Romans 8:17-18; Matthew 26:64.}

^{4) "Having on his head a golden crown," (echon epi tes kephales) "having or holding (wearing) upon his head," (stephanon chrusoun) "a golden crown," the crown of victory, the victor’s crown, which he had gained as the heir of mankind over death, hell, and the grave. Revelation 1:18; Revelation 19:11-12.}

^{5) "And in his hand a sharp sickle," (kai en to cheiri autou drepanon oksu) "and having or holding in his hand, a sharp sickle," an instrument of reaping, indicating a crisis hour had arrived, was at hand, Mark 4:29. The time for the reaping of earth’s final harvest is at hand as Armageddon is put down, by and in, the coming of the Lord, 1 Corinthians 15:23-28.}

^{1) "And another angel came out of the temple," (kai allos angelos ekselthen ek tou naou) "And another angel went forth out of the temple (shrine)," from the very throne of God, ministering to God, His Son, and his servants, Hebrews 1:14.}

^{2) "Crying with aloud voice," (krazon en phone megale) "Repeatedly crying with a megaphone-like voice;” in a voice of sanction, praise, and appeal, as in Revelation 5:11-14.}

^{3) "To him that sat on the cloud," (to kathemeno epi tes nephales) "To him who sat upon the cloud," the Son of Man, heir (redeemer) of mankind and the earth; Revelation 1:7; Revelation 5:9-10.}

^{4) "Thrust in thy sickle and reap," (pempson to drepanon sou kai therison) "Sway or swing in thy sickle and reap," the harvest. Psalms 126:5-6. Ere the harvest is over all the wheat shall be gathered; only chaff will be burned. Matthew 3:12.}

^{5) "For the time is come for thee to reap," (hoti elthen he hora therisai) "Because the hour (came) has come to reap," Matthew 13:39, to receive the fruit of his purchased possession, John 3:16; Hebrews 2:9-15. The Father keeps the times in his own hand, Acts 1:7; Galatians 4:4-5.}

^{6) "For the harvest of the earth is ripe," (hoti ekseranthe ho therismos tes ges) "Because the harvest (grain) of the land is dried or (ripe)," ready to be harvested, Mark 4:29; John 4:34-38.}

^{1) "And he that sat on the cloud," (kai ho kathemenos epi tes nepheles) "And the one sitting on the cloud," about to come in power and great glory, Matthew 24:30; Matthew 26:64; Luke 21:27; 2 Thessalonians 1:6-9.}

^{2) "Thrust in his sickle on the earth," (to drepanon ebalen autou epi ten gen) "Thrust (swung) his sickle (into the grain harvest) over the earth," Joel 3:13. Judgment, final earthly tribulation Judgment of the wicked has come, "for their wickedness is great;” typified in ancient Babylon, Jeremiah 51:33.}

^{3) "And the earth was reaped," (kai etheristhe he ge) and the earth (or land) was reaped," that is harvested, even where the anti-Christ has held sway and required self worship, John 5:43; Revelation 13:12; Judgment awaits. Many shall cry at that hour "The harvest is past, the summer is ended, and we are not save;” Jeremiah 8:20; Romans 2:1-6; 2 Thessalonians 1:6-9.}

^{1) "And another angel came," (kai allos angelos ekselthen) "And (yet) another angel went forth," of his own accord doing service for the Son of Man, the Christ.}

^{2) "Out of the temple which is in heaven," (ek tou naou tou en to ourano) "Out of the shrine of heaven," located in heaven; Our Lord told of the time of the final reaping, at the end of the age, when angels should be sent forth to gather together both the tares and the wheat, each to its own final reward or retribution, Matthew 13:36-43.}

^{3) "He also having a sickle," (echon kai autos drepanon oksue) "He (was) also holding a sharp sickle," an instrument for harvesting or reaping, Joel 3:13; Luke 18:7-8.}

^{1) "And another angel came out from the altar," (kai allos angelos ekselthen ek tou thusiasteriou) "And (yet) another angel went forth out of the altar," out of the sacrifice area of heaven, making three angels that, one by one, had come forth with an harvest and Judgment cry.}

^{2) "Which had power over fire," (ho echon eksousian epi tou puros) "Who held administrative power (or control) over the fire;” the flaming fire of Judgment in which the Son of Man shall come to end the Armageddon, 2 Thessalonians 1:6-10; Revelation 8:5; Revelation 16:8.}

^{3) "And cried with a loud cry," (kai ephonesen phone megale), "And he spoke with a great (megaphone-like) voice;” It was a voice of authority, sent forth from the Father, Acts 1:7.}

^{4) "To him that had the sharp sickle," (to echonti to dreparion to oksu) "Directly to or addressing the one holding the sharp sickle," the judge of all things, John 5:27.}

^{5) "Saying thrust in thy sharp sickle," (legon pempson sou to dreparion to oksu) "Swing forth thy sharp, (ready) sickle;” The final accounting time had come for Israel, God’s vine or vineyard that rejected him, Matthew 21:33-41.}

^{6) "And gather the clusters of the vine of the earth," (kai trugeson tou botruas tes ampelou tes ges) "and gather or reap the clusters of the vine of the earth;” Isaiah 5:1-7; Jeremiah 2:21.}

^{7) "For her grapes are full ripe," (hoti ekmasan hai staphulai autes) "Because the grapes of it (her), the vine, are full ripe;” as Israel was God’s vine who rejected him, this appears to be her final earthly Judgment for rejecting her King. Psalms 80:8-15.}

^{1) "And the angel thrust in his sickle into the earth," (kai ebalen ho angelos to dreparion autou eis ten gen) "And the angel swung his sickle into the earth;” If the primary purpose of the great tribulation is God’s final Judgment to natural Israel, in her rebellion against God, it appears that the end of the week is drawing near, Daniel 9:26-27; Revelation 13:4-5.}

^{2) "And gathered the vine of the earth," (kai elrugesen ten ampelon tes ges) "And he reaped (gathered) the vine of the earth," the land, to one place, to Armageddon, that great and final battle before the Millennium, as described Revelation 14:20.}

^{3) "And cast it into the great winepress," (kai ebalen eis ten lenon) "And cast it (or her) into the winepress," (ton megan) "the great one," the "it" who is cast into the winepress, Joel 3:12-13; appears to be that vine (Israel), who had rejected him, till the time of her being grafted in again, Romans 11:25-26; Matthew 21:33-41; Luke 20:9-16.}

^{4) "Of the wrath of God," (tou thumou tou theou) "Of the impassioned fury, anger, or wrath of God," for the final day of his wrath against the wicked had come, Revelation 6:14-17; Revelation 19:15.}

^{1) "And the winepress was trodden," (kai epatethe he lenos) "And the (great) winepress was trodden," or pressed down of foot; the anger of God was crushed down upon his rebellious wife, Israel, on earth, Isaiah 63:3-6; La 1:15.}

^{2) "Without the city," (eksothen tes poleos) "Outside of the city," the central populated area of the Metropolis, even as they rejected our Lord and crucified him "without the gate", Hebrews 13:12.}

^{3) "And blood came out of the winepress," (kai ekselthen haima ek tes lenou) "And blood went forth (in every direction) out of, originating from the winepress," the place of crushing Judgment in this battle, Isaiah 63:1-6.}

^{4) "Even unto the horse bridles," (achri ton chalinon ton hippon) "As far as (unto) the bridles of the horses;” to the height of the horse’s bridle, about 36 inches to 42 inches from the ground.}

^{5) "By the space of a thousand and six hundred furlongs," (apo stadion chilion heksakosion) "From (along a distance of) a thousand (and) six hundred furlongs," about two hundred miles, believed to occur in the Valley of Jehoshaphat or near the Holy City, where Satan makes his final stand against God on earth, before he is bound, Daniel 11:45; Zechariah 14:4; Joel 3:2; Joel 3:12-17.}

^{One other point ought to be particularly noticed before we close the consideration of-this chapter. The harvest of the good is gathered in by the Lord Himself, that of the wicked by His angel. The same lesson appears to be reading the parables of the tares and of the draw-net. And is there not a beauty and tenderness in this contrast? It is as though that Son of man and Son of God who is the Judge of the quick and the dead, the Judge alike of the righteous and of the wicked, loved one half of His office, and loved not the other. It is as though He cherished as His own prerogative the harvest of the earth, and were glad to delegate to other hands the vintage. It is as though the ministry of mercy were His chosen office, and the ministry of wrath His stern necessity. One like unto the Son of man puts forth the sickle of the ingathering; one of the created, though it be of angelic nature, is employed to send forth the sickle of destruction.}