A "Hellish" Misapplication of Scripture
A Detailed Look at Revelation 14:9-11 Demonstrating That It Has Been Misapplied
to the Doctrine of Eternal Torment
to the Doctrine of Eternal Torment
When considering the doctrine of eternal torment, perhaps no other Biblical passage conjures up the imagery most often associated with a fiery hell than does Revelation 14:9-11.
The passage reads as follows:
The passage reads as follows:
Then another angel, a third, followed them, crying with a loud voice, “Those who worship the beast and its image, and receive a mark on their foreheads or on their hands, they will also drink the wine of God’s wrath, poured unmixed into the cup of his anger, and they will be tormented with fire and sulfur in the presence of the holy angels and in the presence of the Lamb. And the smoke of their torment goes up forever and ever. There is no rest day or night for those who worship the beast and its image and for anyone who receives the mark of its name.” (Revelation 14:9–11)
Here can be found all the hallmarks usually associated with hell. We read of “Wrath”, “Torment”, “Smoke”, “Fire”, “Sulfur (or Brimstone)”, “No rest”, “Day or night forever and ever”. It is not difficult to see why so many find in these words a clear and unambiguous reference to hell and eternal torment. For this reason Revelation 14:9-11 should command our greatest attention and should be studied diligently in order to be certain that we’ve understood it properly.
Those like myself who oppose the doctrines of hell and eternal torment must face this passage head on. Although most readers will admit that the Book of Revelation in which this passage appears is one of heavy symbolism, it is simply not enough to waive away this language as purely symbolical; something I’ve seen far too often. What then would it symbolize? Nor is it enough to simply state that the language is ambiguous, and therefore need not be taken as a reference to hell. Then what would the language be referring to? The passage as it stands needs to be taken seriously. In my study of the doctrines of hell and eternal torment I’ve found that clear answers are sadly lacking among those who, like me, reject that the Bible contains these doctrines.
On the other hand, those who would use this passage as a proof-text for eternal torment are also guilty of severely mishandling it; something that I hope to make clear by the end of this study. Too often these verses are carelessly ripped from their context with no regard for where they stand either within the apocalyptic visions of Revelation, or within the context of scripture as a whole.
My goal is to show, clearly and unmistakably, that Revelation 14:9-11 has a precise and scriptural application, but that application has nothing to do with hell or eternal torment. I believe it can be conclusively demonstrated that this warning and its fulfillment, although somber and terrifying, has application to events which take place on earth, not in eternity. If this can be shown, then I think it’s fair to ask: If this passage - one which contains all of the specific language, terminology, and hallmarks generally associated with hell and eternal torment - if this passage fails to teach that doctrine, then what passage ever could?
ISSUES WITH THE TRADITIONAL INTERPRETATION CONCERNING HELL
Whenever considering a passage from the Book of Revelation, the first thing to grapple with is the fact that we are dealing with prophecy. Because the understanding of prophecy is heavily influenced, if not altogether determined by one’s overall prophetic interpretive framework, we have to be constantly aware that our interpretation may be subject to bias. Because the overall interpretation of prophecy is a vast subject, it is simply not possible for me to go into a great amount of detail in a study of this nature. Still, I believe that Revelation 14:9-11 can be shown to have been misapplied to the doctrine of eternal torment in spite of how one might interpret the Book of Revelation overall.
This brings me to my first point of contention with those who use this passage as a proof-text for eternal torment. Too often this passage is quoted with absolutely no regard for what seems to me one if its main features; namely, the context of who exactly is being threatened here. The text reads:
“Those who worship the beast and its image, and receive a mark on their foreheads or on their hands, they will also drink the wine of God’s wrath, poured unmixed into the cup of his anger, and they will be tormented with fire and sulfur in the presence of the holy angels and in the presence of the Lamb. And the smoke of their torment goes up forever and ever. There is no rest day or night for those who worship the beast and its image and for anyone who receives the mark of its name.”
Many Christians agree this passage is a clear and explicit reference to hell and eternal torment. What they certainly do not agree on are the specific people, or entities which are being threatened with that torment |
Many Christians agree this passage is a clear and explicit reference to hell and eternal torment. What they certainly do not agree on are the specific people, or entities which are being threatened with that torment! The warning in this passage is specifically directed towards those who are worshipping the beast, worshipping its image, or are taking its mark. What, or who exactly is the beast? Who are those worshipping it? What is the beast’s image, it’s mark, or it’s name? Are these questions unimportant or peripheral? Can a threat be meaningful at all if we fail to identify specifically who is being threatened?
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Despite how it is usually presented, this passage is not, first and foremost, a general, all-inclusive reference to hell or eternal torment. The threatening here is limited in scope to a particular class of people, at a specific time within the apocalyptic vision. Is it fair to expand its application beyond that scope into a general description of the torments of hell? Perhaps you believe it is. Perhaps you believe that the passage is descriptive enough of “hell” that its specific application within Revelation as a whole is of lesser importance. But then shouldn’t that ambiguity at least be made clear when quoting it as a proof-text? Shouldn’t some attempt be made to explain its actual context?
This brings me to my second point of contention with those who only see “hell” in this passage.
Are they at all aware of their own assumptions and biases? In order for this passage to teach eternal torment, several assumptions must be read into the text. The very first of these assumptions, and one which sadly pervades much of modern Christian thought, is that man is by nature immortal, or possess an immortal soul. I have written extensively on this topic elsewhere, and it is not the subject of this study. However, it should be noted that the doctrines of man’s inherent immortality, and that of eternal torment stand or fall together. If it can be demonstrated that the immortality of the human soul is nowhere to be found in scripture, then it becomes evident that many passages which are routinely offered in proof of eternal torment have been seriously misunderstood and misapplied.
This brings me to my second point of contention with those who only see “hell” in this passage.
Are they at all aware of their own assumptions and biases? In order for this passage to teach eternal torment, several assumptions must be read into the text. The very first of these assumptions, and one which sadly pervades much of modern Christian thought, is that man is by nature immortal, or possess an immortal soul. I have written extensively on this topic elsewhere, and it is not the subject of this study. However, it should be noted that the doctrines of man’s inherent immortality, and that of eternal torment stand or fall together. If it can be demonstrated that the immortality of the human soul is nowhere to be found in scripture, then it becomes evident that many passages which are routinely offered in proof of eternal torment have been seriously misunderstood and misapplied.
Next, those who see only a proof text about “hell” or eternal torment in Revelation 14:9-11 seem completely unaware of the many questions and objections which can be raised against their own interpretation. To illustrate: Believers in eternal torment generally understand Revelation 14:9-12 to mean something like:
“Anyone who worshipped the beast, worshipped its image, or took its mark, will, after the last judgment, be cast into an eternal hell (lake of fire), where they will be tormented with fire and brimstone in the presence of the Lamb and the holy angels forever and ever.”
This is, however, a far-cry from what the passage actually states. Maybe you believe this meaning is what the passage clearly infers, but that is my point - it is an inference nonetheless, and one that must be proven from scripture. Can that be done?
Such an interpretation infers that Revelation 14:9-11 is a clear reference to the “lake of fire” into which the wicked are ultimately cast after the resurrection and last judgment. About the “lake of fire” we read:
“Anyone who worshipped the beast, worshipped its image, or took its mark, will, after the last judgment, be cast into an eternal hell (lake of fire), where they will be tormented with fire and brimstone in the presence of the Lamb and the holy angels forever and ever.”
This is, however, a far-cry from what the passage actually states. Maybe you believe this meaning is what the passage clearly infers, but that is my point - it is an inference nonetheless, and one that must be proven from scripture. Can that be done?
Such an interpretation infers that Revelation 14:9-11 is a clear reference to the “lake of fire” into which the wicked are ultimately cast after the resurrection and last judgment. About the “lake of fire” we read:
Then the beast was captured, and with him the false prophet who worked signs in his presence, by which he deceived those who received the mark of the beast and those who worshiped his image. These two were cast alive into the lake of fire burning with brimstone. And the rest were killed with the sword which proceeded from the mouth of Him who sat on the horse. And all the birds were filled with their flesh. (Revelation 19:20–21)
Also:
Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire; and anyone whose name was not found written in the book of life was thrown into the lake of fire. (Revelation 20:14–15)
Are you certain that these verses are the fulfillment of the warning given in Revelation 14:9-11? All is not as clear as one might hope. Isn’t torment threatened upon those actively worshipping the beast (present tense), not simply those that had worshipped the beast? What exactly is this “lake of fire” into which the beast, false prophet, and the wicked are cast? Why is the “lake of fire” defined as “the second death”? Is the “second death” hell? Are “death and hades” literally cast into a literal lake of fire (hell) too? How exactly can “death” - an abstract - be cast into literal fire and tormented? Death is literally cast into a second death? Doesn’t it seem odd from Revelation 19:21 that those worshipping the beast - the ones actually threatened in Revelation 14:9-11 - are not at that point cast into the lake of fire, but are simply killed? In premillennial theology, this would separate the warning of Revelation 14:9-11 from its actual execution by a period of more than 1000 years. Doesn’t that seem odd?
My point is simply to illustrate the number of assumptions that must be relied on, and the number of unanswered questions which can arise when trying to make Revelation 14:9-11 into a straightforward, all-inclusive reference to “hell”, while taking no account of either its context, or the symbolical nature of the Book of Revelation as a whole. I suggest that anyone attempting to use the passage in this way has raised more questions than they are generally aware of.
My point is simply to illustrate the number of assumptions that must be relied on, and the number of unanswered questions which can arise when trying to make Revelation 14:9-11 into a straightforward, all-inclusive reference to “hell”, while taking no account of either its context, or the symbolical nature of the Book of Revelation as a whole. I suggest that anyone attempting to use the passage in this way has raised more questions than they are generally aware of.
THE IMPORTANCE OF CONTEXT
When I was a young Christian I was always told that when it comes to the Bible, “context is king”, or “a text without its context is a pretext”. I was taught that this principle applied not only to a passage’s immediate context, but also its context within the whole of scripture, its historical context, cultural context, etc. That remains really good advice. Unfortunately I’ve seen it ignored time and time again.
When it comes to the proper interpretation of Revelation 14:9-11, I think it can be demonstrated that only by completely ignoring its context could it ever be shown to apply to the doctrine of eternal torment. Thus, we will first examine the immediate context of the passage before moving on to its wider context within the Bible as a whole.
First, consider where the warning of Revelation 14:9-11 sits within the context of the Book of Revelation. Revelation can be broadly seen as three series of seven judgments, or plagues each. There are seven seals opened, seven trumpets, and lastly seven bowls of wrath. Each of these series describe, in sometimes highly symbolic language, judgments which were, or are to come upon the earth. It is not within the scope of this study to explain the nature, specific meaning, or the timing of these judgments, but only to show where the warning of Revelation 14:9-11 falls within them. In studying this, we find that the passage - the warning to those worshipping the beast - falls between the end of the trumpet judgments, and the beginning of the bowl judgments. That is to say, the warning is given after the seventh trumpet judgment, but before the pouring out of the first bowl judgment.
When it comes to the proper interpretation of Revelation 14:9-11, I think it can be demonstrated that only by completely ignoring its context could it ever be shown to apply to the doctrine of eternal torment. Thus, we will first examine the immediate context of the passage before moving on to its wider context within the Bible as a whole.
First, consider where the warning of Revelation 14:9-11 sits within the context of the Book of Revelation. Revelation can be broadly seen as three series of seven judgments, or plagues each. There are seven seals opened, seven trumpets, and lastly seven bowls of wrath. Each of these series describe, in sometimes highly symbolic language, judgments which were, or are to come upon the earth. It is not within the scope of this study to explain the nature, specific meaning, or the timing of these judgments, but only to show where the warning of Revelation 14:9-11 falls within them. In studying this, we find that the passage - the warning to those worshipping the beast - falls between the end of the trumpet judgments, and the beginning of the bowl judgments. That is to say, the warning is given after the seventh trumpet judgment, but before the pouring out of the first bowl judgment.
| SEALS | TRUMPETS | WARNING OF REVELATION 14:9-11 |
BOWLS | |||||||||||||||||||
| 1 | 2 | 3 | 4 | 5 | 6 | 7 | 1 | 2 | 3 | 4 | 5 | 6 | 7 | 1 | 2 | 3 | 4 | 5 | 6 | 7 | ||
Context of Revelation 14:9-11 Within the Book of Revelation
Additionally, the warning itself is the last in a series of three angelic warnings given In Revelation chapter 14. These three warnings are as follows:
First warning - “Then I saw another angel flying in midheaven, with an eternal gospel to proclaim to those who live on the earth—to every nation and tribe and language and people. He said in a loud voice, “Fear God and give him glory, for the hour of his judgment has come; and worship him who made heaven and earth, the sea and the springs of water.” (Revelation 14:6–7)
Second warning - “Then another angel, a second, followed, saying, “Fallen, fallen is Babylon the great! She has made all nations drink of the wine of the wrath of her fornication.” (Revelation 14:8)
And finally the third which we are considering - “Then another angel, a third, followed them, crying with a loud voice, “Those who worship the beast and its image, and receive a mark on their foreheads or on their hands, they will also drink the wine of God’s wrath, poured unmixed into the cup of his anger, and they will be tormented with fire and sulfur in the presence of the holy angels and in the presence of the Lamb.” (Revelation 14:9–10)
Continuing further down Revelation 14 we see that these warning are followed in verses 14-20 by a vision of the reaping of the harvest of the earth and the “winepress of God’s wrath”. Concerning this “winepress” we read the following in verses 17-20:
Then another angel came out of the temple in heaven, and he too had a sharp sickle. Then another angel came out from the altar, the angel who has authority over fire, and he called with a loud voice to him who had the sharp sickle, “Use your sharp sickle and gather the clusters of the vine of the earth, for its grapes are ripe.” So the angel swung his sickle over the earth and gathered the vintage of the earth, and he threw it into the great wine press of the wrath of God. And the wine press was trodden outside the city, and blood flowed from the wine press, as high as a horse’s bridle, for a distance of about two hundred miles. (Revelation 14:17-20)
This vision of the “harvest” and the “winepress” closes chapter 14. Following, in Revelation chapters 15 and 16 we come to the pouring out of the “bowl “ judgments.
| SEALS | TRUMPETS | THREE ANGELIC WARNINGS Revelation 14:6-11 |
VISION OF THE WINEPRESS Revelation 14:14-20 |
BOWLS Revelation 15-19 |
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| 1 | 2 | 3 | 4 | 5 | 6 | 7 | 1 | 2 | 3 | 4 | 5 | 6 | 7 | 1 | 2 | 3 | 4 | 5 | 6 | 7 | |||
Context of the Three Angelic Warnings and the Winepress Within the Book of Revelation
I suggest that this context which is generally ignored when using Revelation 14:9-11 as a simple proof-text for hell is vitally important. The importance will become apparent as we continue this study.
Next, these visions must be considered within their wider context of scripture as a whole.
Much of the symbolism in the book of Revelation is taken from the Old Testament. This is too often overlooked in our time, and many have been taught to read the book and its apocalyptic visions in a very wooden and literal way. This is unfortunate, and also a recipe for disaster.
I mentioned earlier how the warning of Revelation 14:9-11 is specifically targeted to a certain class of people; namely, those who are worshipping the “beast”. I also pointed out that there is a wide divergence of opinion amongst Christians concerning the beast’s identity - What, or who exactly is it? When we look to the Old Testament, specifically the Book of Daniel chapter 7, we find the prophecies which contain the source material for the “beast” language of Revelation. It would be absurd to try and identify the “beast” of Revelation without also considering its source language in the Book of Daniel chapter 7, and in fact many wild speculations about the ”beast” have arisen from failing to do just that.
For example, in Daniel Chapter 7 we see that a “beast” always represents a kingdom and never simply an individual. For instance we read in Daniel 7:23:
“The fourth beast shall be a fourth kingdom on earth, Which shall be different from all other kingdoms, And shall devour the whole earth, Trample it and break it in pieces. (Daniel 7:23)
It is not my intention in this study to go into the precise identification of the beast.(1) That material can be found elsewhere on this site. I only wish to show that this principle of comparing scripture with scripture and considering it in its wider context is crucial and should guide us as we attempt to interpret parallel visions and symbolism in the Book of Revelation.
The visions and warning language of Revelation 14 which we are considering are also taken from the Old Testament - in this case from the Book of Isaiah. It would be foolish to try and come to a proper interpretation of Revelation 14 without also considering what Isaiah has to say as the source of its language. Failure to do so would lift the passage from its scriptural context. Any interpretation of the Book of Revelation which does not take into account its Old Testament references and context should be viewed at best as highly suspect, if not completely illegitimate.
And here’s where the standard “hell” interpretation of Revelation 14:9-11 runs into severe trouble. In all my years of hearing or reading that the passage is a proof-text for “hell”, never once has anyone also pointed me by way of explanation towards its source language in the Old Testament Book of Isaiah. Is the wider scriptural context of a passage important, or is it not? It seems that at least when it comes to Revelation 14:9-11 the teachers of eternal torment would answer, “No”.
And here’s where the standard “hell” interpretation of Revelation 14:9-11 runs into severe trouble. In all my years of hearing or reading that the passage is a proof-text for “hell”, never once has anyone also pointed me by way of explanation towards its source language in the Old Testament Book of Isaiah. Is the wider scriptural context of a passage important, or is it not? It seems that at least when it comes to Revelation 14:9-11 the teachers of eternal torment would answer, “No”.
THE OLD TESTAMENT CONTEXT OF REVELATION CHAPTER 14
Turning to Isaiah chapter 34 we find an obvious cross-reference to Revelation 14:9-11. This passage is vitally important to a proper interpretation and must be considered carefully
Isaiah 34:5–10
5 “For My sword shall be bathed in heaven; Indeed it shall come down on Edom, And on the people of My curse, for judgment.
6 The sword of the Lord is filled with blood, It is made overflowing with fatness, With the blood of lambs and goats, With the fat of the kidneys of rams. For the Lord has a sacrifice in Bozrah, And a great slaughter in the land of Edom.
7 The wild oxen shall come down with them, And the young bulls with the mighty bulls; Their land shall be soaked with blood, And their dust saturated with fatness.”
8 For it is the day of the Lord’s vengeance, The year of recompense for the cause of Zion.
9 Its streams shall be turned into pitch, And its dust into brimstone; Its land shall become burning pitch.
10 It shall not be quenched night or day; Its smoke shall ascend forever. From generation to generation it shall lie waste; No one shall pass through it forever and ever.
| Revelation 14:9-11 | Isaiah 34:9-10 |
| "He shall be tormented with fire and brimstone" | "It's streams shall be turned into pitch, and its dust into brimstone; Its land shall become burning pitch" |
| "The smoke of their torment ascends forever and ever" | "It shall not be quenched night or day; Its smoke ascends forever" |
It should be immediately evident that this passage from Isaiah 34 is a direct cross-reference to Revelation 14:9-11. The similarity in language is striking. Revelation’s language of fire and brimstone, of a fire not quenched night or day, and of the smoke arising forever is intended to call to mind this passage from Isaiah where God warned of a cataclysmic overthrow of the kingdom of Edom (Let the reader mark this as it will become significant later in this study).
This should immediately raise the proverbial ‘red flag’ for anyone who sees in Revelation 14:9-11 only a reference to hell and eternal torment. The violent, devastating, and perpetual overthrow of an earthly kingdom is one thing, but souls being tormented forever in a hell of another place or dimension is something entirely different. Are these verses meant to be understood together or are they not? The language is too similar to ignore.
Of one thing we can be certain; That the very language which so often evokes the imagery of hell in the minds of Bible readers does not necessarily apply to hell at all. I would caution against the immediate impulse of some believers in eternal torment to quickly try to explain this away.
The prophecy in Isaiah is clearly denoting an earthly judgment - something which would befall a real physical kingdom on earth (Edom). It is the land which burns with fire and brimstone, and it is from the land that the smoke forever rises. Given this fact, is it reasonable to suggest that the strikingly similar language in Revelation 14 is describing something very far beyond this earthly realm (an eternal hell of torment)? Surely this cannot be done without at least some scriptural warrant. Any attempt to apply the language of Revelation 14 to an eternal condition in hell must also explain how it is that the nearly identical language of Isaiah 34 can be applied to something which takes place only on earth; the burning land of an earthly kingdom.
Does the smoke which rises from the destruction of the earthly kingdom of Edom go up “forever”, or does it not? Be careful how you answer. If not, why not? And if not, then how are you going to prove the “smoke of their torment” which also “rises forever” in Revelation 14 is a clear reference to a literal eternally burning hell?
Looking at the scriptural context of Revelation 14:9-11 in Isaiah 34 uncovers an uncomfortable paradox for the teachers of eternal torment; That two passages, which were surely meant to be understood together, could be speaking of two entirely divergent concepts - one a fully earthly judgment upon a kingdom, and the other a supposedly eternal condition for the lost.
How should we endeavor to resolve this paradox? It would seem that we are forced to choose from one of three options:
First - Conclude that Revelation 14:9-11 and Isaiah 34:5-10 were never meant to be understood together at all, or that the imagery from one should not be used as an interpretive tool for the other.
Second - Conclude that both of these passage are speaking of “hell”, or literally of an eternal condition which extends beyond this life.
Third - Conclude that neither of these passages is speaking about hell, but both are warnings of an earthly cataclysmic destruction.
I believe as we continue, we will find that only the third option is viable.
The first option is incredibly problematic. To ignore the obvious connection between these two passage is to ignore scripture in its Biblical context. Some may reason that because the context of Isaiah points to an earthly destruction, that therefore the language of smoke arising “forever” is not to be taken literally. However, it then becomes impossible to demand that one take literally similar language in the Book of Revelation - a book which we know contains an enormous amount of obvious symbolism. If the same language can be used for two conditions which have nothing in common, then how will you ever prove to which condition the language is to be applied in a literal sense?
To illustrate this difficulty consider the following remarks from the Bible Knowledge Commentary:
34:9–17. As a result of God’s sword of judgment on Edom, her land will seem to be ablaze (cf. Obad. 18) with sulfur (see comments on Isa. 30:33) and burning pitch, a tar-like substance seemingly unquenchable. The land will lie desolate for many generations (34:10; cf. v. 11). Edom’s cities and territories will be inhabited by wild birds and animals, which do not normally inhabit populated villages and towns. Owls (vv. 11, 13), ravens (v. 11), jackals (v. 13), hyenas … wild goats (v. 14), falcons (v. 15), and other desert creatures (v. 14) will thrive because no people will be there (v. 12). Edom’s defenses will be overgrown with thornbushes (v. 13). The wild creatures will live in Edom from generation to generation (v. 17; cf. v. 10) because God’s Spirit will so direct them (v. 16).
Martin, J. A. (1985). Isaiah. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 1, p. 1085). Victor Books.
Notice here how the Bible Knowledge commentary has completely omitted any mention of the smoke from the destruction of Edom arising “forever”, as well as failing to mention any connection between this passage and the nearly identical language in the Book of Revelation. This appears to me less of an explanation, and more of an obfuscation. Why not any mention of what is surely an obvious cross-reference? Why no attempt to explain the perpetually rising smoke from Edom’s destruction?
Some may propose that the image of perpetually rising smoke is merely idiomatic; a symbol of the everlasting permanence of a particular condition. Thus, in Isaiah this image represents the perpetual and permanent desolation of Edom, where in Revelation 14:9-11 it represents the perpetual and permanent torment of the damned. That just is to say that these passages have little or nothing in common, and that there is nothing of value to learn from such an obvious cross-reference. I think it will become evident by the end of this study that such a view is untenable.
Many commentaries do attempt to highlight the parallel and shared imagery of Isaiah and Revelation. We will examine one of them as we consider our other two options.
Option Two - Could both Isaiah 34 and Revelation 14 be describing hell, or an eternal condition beyond this life? If the first option is problematic, then this second option is virtually impossible. To make the language of Isaiah 34 into that of an eternal hell is to do violence to the text. The concept of an eternally burning hell of torment is completely foreign to the Old Testament, and Isaiah 34 would never have been understood in any such way by any Jew of that time period. The only way Isaiah 34:9-10 could be seen as a reference to hell is by reading that concept back into the text - an example of utter eisegesis.
Even so, some commentaries make an attempt at this type of reasoning. The Keil & Delitzsch commentary is good example:
Some may propose that the image of perpetually rising smoke is merely idiomatic; a symbol of the everlasting permanence of a particular condition. Thus, in Isaiah this image represents the perpetual and permanent desolation of Edom, where in Revelation 14:9-11 it represents the perpetual and permanent torment of the damned. That just is to say that these passages have little or nothing in common, and that there is nothing of value to learn from such an obvious cross-reference. I think it will become evident by the end of this study that such a view is untenable.
Many commentaries do attempt to highlight the parallel and shared imagery of Isaiah and Revelation. We will examine one of them as we consider our other two options.
Option Two - Could both Isaiah 34 and Revelation 14 be describing hell, or an eternal condition beyond this life? If the first option is problematic, then this second option is virtually impossible. To make the language of Isaiah 34 into that of an eternal hell is to do violence to the text. The concept of an eternally burning hell of torment is completely foreign to the Old Testament, and Isaiah 34 would never have been understood in any such way by any Jew of that time period. The only way Isaiah 34:9-10 could be seen as a reference to hell is by reading that concept back into the text - an example of utter eisegesis.
Even so, some commentaries make an attempt at this type of reasoning. The Keil & Delitzsch commentary is good example:
Isa. 34:8–10. Thus does Jehovah avenge His church upon Edom. Vv. 8–10. “For Jehovah hath a day of vengeance, a year of recompense, to contend for Zion. And the brooks of Edom are turned into pitch, and its dust into brimstone, and its land becomes burning pitch. Day and night it is not quenched; the smoke of Edom goes up for ever: it lies waste from generation to generation; no one passes through it for ever and ever.” The one expression, “to contend for Zion,” is like a flash of lightning, throwing light upon the obscurity of prophecy, both backwards and forwards. A day and a year of judgment upon Edom (compare Isa. 61:2; 63:4) would do justice to Zion against its accusers and persecutors (rībh, vindicare, as in Isa. 51:22). The everlasting punishment which would fall upon it is depicted in figures and colours, suggested by the proximity of Edom to the Dead Sea, and the volcanic character of this mountainous country. The unquenchable fire (for which compare Isa. 66:24), and the eternally ascending smoke (cf., Rev. 19:3), prove that the end of all things is referred to. The prophet meant primarily, no doubt, that the punishment announced would fall upon the land of Edom, and within its geographical boundaries; but this particular punishment represented the punishment of all nations, and all men who were Edomitish in their feelings and conduct towards the congregation of Jehovah.
Keil, C. F., & Delitzsch, F. (1996). Commentary on the Old Testament (Vol. 7, p. 346). Hendrickson. (Emphasis mine)
Keil and Delitzsch attempt to show that due to its language, Isaiah 34:9-10 with its descriptions of unquenchable fire and perpetually rising smoke must have some greater application than the earthly destruction of Edom. As they say, the language proves “that the end of all things is referred to”. But then, in support of this they provide two references which only raise more questions than answers.
The first is Isaiah 66:24 in which we read:
The first is Isaiah 66:24 in which we read:
“And they shall go forth and look Upon the corpses of the men Who have transgressed against Me. For their worm does not die, And their fire is not quenched. They shall be an abhorrence to all flesh.” (Isaiah 66:24)
By referencing this passage it appears that Keil and Delitzsch are attempting to connect Isaiah 34:8-10 with the concept of eternal torment. They say: “This particular punishment represented the punishment of all nations, and all men who were Edomitish in their feelings and conduct towards the congregation of Jehovah.” Is this reasoning legitimate?
In Isaiah 66:64, the word which is translated “corpses” is the Hebrew “Peger” and in the Old Testament never means anything other than a dead body, much less an immortal soul capable of torment beyond this life. Thus we encounter the same interpretive issue we are trying to solve. On its face, Isaiah 66:24 teaches nothing more and nothing less than a horrific, but earthly judgment. You can only find “hell” in this passage by once again reading it back into an Old Testament text.
In Isaiah 66:64, the word which is translated “corpses” is the Hebrew “Peger” and in the Old Testament never means anything other than a dead body, much less an immortal soul capable of torment beyond this life. Thus we encounter the same interpretive issue we are trying to solve. On its face, Isaiah 66:24 teaches nothing more and nothing less than a horrific, but earthly judgment. You can only find “hell” in this passage by once again reading it back into an Old Testament text.
I know some readers will immediately think Isaiah 66:24 is a clear reference to hell, because, to them, Jesus quoted this passage when speaking of hell (see Mark 9:44-49). While this study is not about Isaiah 66:24 or Jesus’ use of the passage, I will take this opportunity to remind the reader that in considering the proper interpretation of Revelation 14:9-11 we are dealing with the same problem of interpretation: Namely, that every time we find a supposed reference to “hell” in the New Testament which borrows the language of the Old Testament prophets, we find that the language was in every case applied to earthly judgments which have nothing to do with eternal torment. Readers are faced with a choice: Either read their doctrine of eternal torment back into the Old Testament, or concede that the New Testament passages which they have been conditioned to routinely apply to “hell” are also earthly in nature. (2)
Keil and Delitzsch give a second example from Revelation 19:3 in which they try to draw an eschatological parallel between Isaiah 34 and the Book of Revelation. There we read:
Keil and Delitzsch give a second example from Revelation 19:3 in which they try to draw an eschatological parallel between Isaiah 34 and the Book of Revelation. There we read:
For true and righteous are His judgments, because He has judged the great harlot who corrupted the earth with her fornication; and He has avenged on her the blood of His servants shed by her.” Again they said, “Alleluia! Her smoke rises up forever and ever!” And the twenty-four elders and the four living creatures fell down and worshiped God who sat on the throne, saying, “Amen! Alleluia!” (Revelation 19:2–4)
I will have more to say about this passage later, but for now consider: This text is describing the destruction of “Babylon the Great”, a “great city”, which is detailed in Revelation chapter 18. By pointing this out, Keil and Delitzsch have only brought us back to the very same problem - the smoke from an earthly destruction, not hell, arising forever and ever!
And this brings me to our third, and to my mind only viable option - that neither Revelation 14 nor Isaiah 34 are describing hell, but that both are describing earthly judgments, and that the only reason we see in these passages an eternal hell in is because our minds have been conditioned to read into them something that isn’t really there.
Commentaries on Isaiah 34 attempt to take one of the two prior approaches: Either ignore any connection between its language and that of Revelation 14, or attempt to draw an eschatological parallel, but in so doing either resort to eisegesis (reading hell back into the Old Testament), or only succeed in amplifying the earthly nature of the prophetic language concerning coming judgment.
While I think it’s clear that Isaiah 34 points to an eschatological conclusion based on its usage in Revelation 14:9-11, I believe it’s equally clear that ultimately its fulfillment is not to be located in “hell”, but rather in the cataclysmic earthly judgments which are to be poured out at the end of this age.
Even in Isaiah 34 verses 9-10; the only part of the passage where some commentators attempt to find an allusion to eternal torment, the greater context of the chapter makes clear that such a conclusion is in error.
We read:
And this brings me to our third, and to my mind only viable option - that neither Revelation 14 nor Isaiah 34 are describing hell, but that both are describing earthly judgments, and that the only reason we see in these passages an eternal hell in is because our minds have been conditioned to read into them something that isn’t really there.
Commentaries on Isaiah 34 attempt to take one of the two prior approaches: Either ignore any connection between its language and that of Revelation 14, or attempt to draw an eschatological parallel, but in so doing either resort to eisegesis (reading hell back into the Old Testament), or only succeed in amplifying the earthly nature of the prophetic language concerning coming judgment.
While I think it’s clear that Isaiah 34 points to an eschatological conclusion based on its usage in Revelation 14:9-11, I believe it’s equally clear that ultimately its fulfillment is not to be located in “hell”, but rather in the cataclysmic earthly judgments which are to be poured out at the end of this age.
Even in Isaiah 34 verses 9-10; the only part of the passage where some commentators attempt to find an allusion to eternal torment, the greater context of the chapter makes clear that such a conclusion is in error.
We read:
Its streams shall be turned into pitch, And its dust into brimstone; Its land shall become burning pitch. It shall not be quenched night or day; Its smoke shall ascend forever. (Isaiah 34:9–10a)
But this is immediately followed by
From generation to generation it (the land) shall lie waste; No one shall pass through it (the land) forever and ever. But the pelican and the porcupine shall possess it (the land), Also the owl and the raven shall dwell in it (the land). And He shall stretch out over it The line of confusion and the stones of emptiness. (Isaiah 34:10b–11)
It appears obvious that this latter language is meant to explain the former. The “unquenchable fire”, and the perpetually arising smoke are emblems which represent the complete overthrow and desolation of the land. After all, pelicans, porcupines, owls, and ravens cannot dwell in a land that is perpetually on fire! (3)
I believe that it can be proven conclusively that the language of Revelation 14:9-11 which is taken from Isaiah 34 is also describing earthly judgments and not an eternal condition in hell. But before illustrating that conclusion we need to consider the Biblical context of the remainder of Revelation chapter 14.
I believe that it can be proven conclusively that the language of Revelation 14:9-11 which is taken from Isaiah 34 is also describing earthly judgments and not an eternal condition in hell. But before illustrating that conclusion we need to consider the Biblical context of the remainder of Revelation chapter 14.
THE WINEPRESS OF GOD’S WRATH
I pointed out above that the second half of Revelation 14 contains a vision of the “winepress of God’s wrath”. That vision also must be considered in its wider scriptural context. To recap
Then another angel came out of the temple in heaven, and he too had a sharp sickle. Then another angel came out from the altar, the angel who has authority over fire, and he called with a loud voice to him who had the sharp sickle, “Use your sharp sickle and gather the clusters of the vine of the earth, for its grapes are ripe.” So the angel swung his sickle over the earth and gathered the vintage of the earth, and he threw it into the great wine press of the wrath of God. And the wine press was trodden outside the city, and blood flowed from the wine press, as high as a horse’s bridle, for a distance of about two hundred miles. (Revelation 14:17–20)
This vision follows the three angelic warnings given in Revelation 14 verses 6-11, and is crucial to their proper interpretation. It is therefore imperative that we consider this vision within its full scriptural context.
The “winepress of God’s wrath” is mentioned twice in the Book of Revelation. We encounter it first in the passage above, and then again in Revelation 19, within the context of Christ’s second coming. There we read:
The “winepress of God’s wrath” is mentioned twice in the Book of Revelation. We encounter it first in the passage above, and then again in Revelation 19, within the context of Christ’s second coming. There we read:
Now I saw heaven opened, and behold, a white horse. And He who sat on him was called Faithful and True, and in righteousness He judges and makes war. His eyes were like a flame of fire, and on His head were many crowns. He had a name written that no one knew except Himself. He was clothed with a robe dipped in blood, and His name is called The Word of God. And the armies in heaven, clothed in fine linen, white and clean, followed Him on white horses. Now out of His mouth goes a sharp sword, that with it He should strike the nations. And He Himself will rule them with a rod of iron. He Himself treads the winepress of the fierceness and wrath of Almighty God. And He has on His robe and on His thigh a name written: KING OF KINGS AND LORD OF LORDS (Revelation 19:11–16)
Take note of this important fact: Revelation 14:17-20 parallels Revelation 19: 11-16. In other words, there are not two “winepress” events: one before Christ’s coming, and another following. No, these two mentions of the “winepress”’ represent the same event. Jesus, at his coming is the one who himself treads the great winepress of the wrath of God described in both passages. Christ’s second coming and the Battle of Armageddon, described in Revelation chapter 19, are parallel events of that same “winepress of God’s wrath” we read about in Revelation 14.
There is a tendency among readers of the Book of Revelation to read it like a chronological treatise where the events of one chapter necessarily follow in time from the events of a previous chapter. But this is a mistake, and it’s important to understand that Revelation 19, is a parallel and recapitulation of the events of Revelation 14.
There is a tendency among readers of the Book of Revelation to read it like a chronological treatise where the events of one chapter necessarily follow in time from the events of a previous chapter. But this is a mistake, and it’s important to understand that Revelation 19, is a parallel and recapitulation of the events of Revelation 14.
| Revelation 14 | Revelation 19 |
| So the angel thrust his sickle into the earth and gathered the vine of the earth, and threw it into the great winepress of the wrath of God. And the winepress was trampled outside the city, and blood came out of the winepress, up to the horses’ bridles, for one thousand six hundred furlongs. (Revelation 14:19–20) |
And the armies in heaven, clothed in fine linen, white and clean, followed Him on white horses. Now out of His mouth goes a sharp sword, that with it He should strike the nations. And He Himself will rule them with a rod of iron. He Himself treads the winepress of the fierceness and wrath of Almighty God. (Revelation 19:14–15) Then I saw an angel standing in the sun; and he cried with a loud voice, saying to all the birds that fly in the midst of heaven, “Come and gather together for the supper of the great God, that you may eat the flesh of kings, the flesh of captains, the flesh of mighty men, the flesh of horses and of those who sit on them, and the flesh of all people, free and slave, both small and great.” (Revelation 19:17–18) And the rest were killed with the sword which proceeded from the mouth of Him who sat on the horse. And all the birds were filled with their flesh. (Revelation 19:21) |
| Same "Winepress" Event
in Both Revelation 14 and Revation 19 Revelation 19 is a Recapitulation of the Events of Revelation 14 |
|
At this point, one may wonder what bearing this fact has on the proper interpretation of Revelation 14:9-11 and the doctrine of eternal torment. I ask my readers for patience as the significance will soon become evident.
To recap where we are:
The angelic warning of Revelation 14:9-11 is given between the trumpet and bowl judgments; that is, after the sounding of the seventh trumpet, but before the first bowl judgment is poured out. This warning is taken from the language of Isaiah 34 which contains a prophecy concerning the destruction of Edom. The similarity in language is too strong to ignore and raises serious questions about applying such language to hell and eternal torment. The angelic warning in Revelation 14 is followed by a vision of the “winepress of God’s wrath”, and that same “winepress” is paralleled by events surrounding the coming of Christ described in Revelation 19.
Let’s now consider this “winepress of God’s wrath” in its wider scriptural context.
Once again we find that this “winepress” imagery of Revelation 14:7-20, and Revelation 19:11-16 is taken from the Book of Isaiah. The parallel passage is found in chapter 63 and requires our greatest attention:
Who is this who comes from Edom, With dyed garments from Bozrah, This One who is glorious in His apparel, Traveling in the greatness of His strength?— “I who speak in righteousness, mighty to save.” Why is Your apparel red, And Your garments like one who treads in the winepress? “I have trodden the winepress alone, And from the peoples no one was with Me. For I have trodden them in My anger, And trampled them in My fury; Their blood is sprinkled upon My garments, And I have stained all My robes. For the day of vengeance is in My heart, And the year of My redeemed has come. I looked, but there was no one to help, And I wondered That there was no one to uphold; Therefore My own arm brought salvation for Me; And My own fury, it sustained Me. I have trodden down the peoples in My anger, Made them drunk in My fury, And brought down their strength to the earth.” (Isaiah 63:1–6)
There can be no doubt that the “winepress” imagery which we find in the Book of Revelation is taken from this passage in Isaiah 63. What we have in Isaiah 63 is a prophecy concerning the coming of Christ which parallels the “winepress” imagery and language of both Revelation 14:7-20, and Revelation 19:11-16.
There is something else in this passage that we need to take special notice of: Where does the redeemer (Jesus) come from after having tread the “winepress of God’s wrath”?
“Who is this who comes from Edom” (Isaiah 63:1)
Notice how both the warning to those worshipping the beast in Revelation 14:9-11 and the winepress imagery of verses 17-20 are taken from the Book of Isaiah. Notice also how both the burning imagery and winepress imagery are described by Isaiah as applying to “Edom”.
There is something else in this passage that we need to take special notice of: Where does the redeemer (Jesus) come from after having tread the “winepress of God’s wrath”?
“Who is this who comes from Edom” (Isaiah 63:1)
Notice how both the warning to those worshipping the beast in Revelation 14:9-11 and the winepress imagery of verses 17-20 are taken from the Book of Isaiah. Notice also how both the burning imagery and winepress imagery are described by Isaiah as applying to “Edom”.
| Isaiah's Prophesies of the Destruction of Edom |
Revelation's Use of Isaiah's Prophecies |
| Its (Edom’s)
streams shall be turned into pitch, And its dust into brimstone; Its
land shall become burning pitch. It shall not be quenched night or
day; Its smoke shall ascend forever. From generation to generation
it shall lie waste; No one shall pass through it forever and ever.
(Isaiah 34:9–10) |
He shall be
tormented with fire and brimstone in the presence of the holy angels
and in the presence of the Lamb. And the smoke of their torment
ascends forever and ever; and they have no rest day or night, who
worship the beast and his image, and whoever receives the mark of
his name.” (Revelation 14:9–11) |
| Who is this who
comes from Edom, With dyed garments from Bozrah,
This One who is glorious in His apparel, Traveling in the greatness
of His strength?— “I who speak in righteousness, mighty to save.”
Why is Your apparel red, And Your garments like one who treads in
the winepress? “I have trodden the winepress alone,
And from the peoples no one was with Me. For I have trodden
them in My anger, And trampled them in My fury; Their blood is
sprinkled upon My garments, And I have stained all My robes.
(Isaiah 63:1–3) |
So the angel
thrust his sickle into the earth and gathered the vine of the earth,
and threw it into the great winepress of the wrath of God.
And the winepress was trampled outside the city, and blood
came out of the winepress, up to the horses’ bridles, for one
thousand six hundred furlongs. (Revelation 14:19–20) Now out of His mouth goes a sharp sword, that with it He should strike the nations. And He Himself will rule them with a rod of iron. He Himself treads the winepress of the fierceness and wrath of Almighty God. And He has on His robe and on His thigh a name written: KING OF KINGS AND LORD OF LORDS (Revelation 19:15–16) |
It should become clear that Revelation chapters 14-19 have borrowed their language from the prophet Isaiah, and that all of these passages were meant to be understood together. What is also clear, but may easily be missed, is that Isaiah has couched his prophecies concerning the close of this age in language pertaining to the destruction of Edom. Whatever ancient fulfillments these prophecies may have had, it is clear by their use in the Book of Revelation that they do, in fact, have a greater eschatological fulfillment at the close of this age. The destruction of Edom features prominently in both Isaiah chapters 34 and 63. The very same language describing that destruction is used again throughout Revelation chapter 14, and then again in chapter 19. This language provides us with a connecting link which should not be ignored.
Some may wonder why the ancient kingdom of Edom should figure so prominently in prophecies pertaining to the close of this age. While a detailed study of this question cannot be undertaken here, consider the following: Edom is another name for “Esau”, the firstborn son of Isaac and the twin brother of Jacob. Although Esau was born first, his brother Jacob inherits the birthright. From the Lexham Bible Dictionary:
Esau loses his status and privileges as firstborn in two incidents. In Genesis 25:27–34, Jacob demands Esau’s birthright as payment for a bowl of stew. In Genesis 27:1–40, Jacob, at the instigation of Rebekah, steals Esau’s blessing of prosperity.
Bridge, E. J. (2016). Esau, Son of Isaac. In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, L. Wentz, E. Ritzema, & W. Widder (Eds.), The Lexham Bible Dictionary. Lexham Press.
Throughout scripture Esau, or Edom becomes synonymous with wickedness and a figure for those who reject God. As we read in the Book of Hebrews:
Lest there be any fornicator or profane person like Esau, who for one morsel of food sold his birthright. For you know that afterward, when he wanted to inherit the blessing, he was rejected, for he found no place for repentance, though he sought it diligently with tears. (Hebrews 12:16–17)
There can be little doubt that when Isaiah uses language and imagery concerning the destruction of Edom, and applies that language to events concerning the close of our current age, we are to understand it in this way. Edom, or Esau, is a fitting emblem to represent the wicked rejectors of God who are to be destroyed at the end of this age.
I pointed out earlier that Bible students are faced with a dilemma when encountering language which they routinely associate with “hell” in the Old Testament prophets. I illustrated the difficulty in attempting to read hell back into the text of the Old Testament. I now wish to demonstrate how it is that we can be certain the language of Revelation 14:9-11, which we find borrowed from Isaiah chapter 34, applies in both cases to earthly judgments upon living men and women, and has no application to hell or to the doctrine of eternal torment.
I pointed out earlier that Bible students are faced with a dilemma when encountering language which they routinely associate with “hell” in the Old Testament prophets. I illustrated the difficulty in attempting to read hell back into the text of the Old Testament. I now wish to demonstrate how it is that we can be certain the language of Revelation 14:9-11, which we find borrowed from Isaiah chapter 34, applies in both cases to earthly judgments upon living men and women, and has no application to hell or to the doctrine of eternal torment.
PUTTING THE SEQUENCE TOGETHER
Taking into careful consideration all that has gone before, and by studying the scriptures both in their immediate as well as full Biblical context, we are able to discern a clear sequence of events.
I cannot stress enough the importance of this sequence. The warning of Revelation 14:9-11 is paralleled in Isaiah 34 by a warning of the coming destruction of Edom. Jesus comes FROM having destroyed Edom (Isaiah 63:1, Revelation 19:13-16) and having trodden the winepress. In other words, the punishment and destruction warned of in both Revelation 14:9-11 and Isaiah chapter 34 (fire, sulfur, smoke arising forever, etc.) either precedes or is directly connected with the second coming of Jesus. The second coming of Jesus, and surrounding events conclude the destruction of “Edom”.
Because this point is so important, it will be beneficial to compare Isaiah chapters 34 and 63 with Revelation chapters 14 and 19 side by side.
- We begin with the angelic warning of Revelation 14:9-11 which is the topic of this entire study. Those worshipping the beast, its image, or who are taking its mark are warned that they will be “tormented with fire and brimstone in the presence of the Lamb and the presence of the holy angels.”
- We learn that the language of this warning is taken from Isaiah 34 which foretells the coming destruction of Edom.
- The warning in Revelation 14 is followed by a vision of the “winepress of God’s wrath” in Revelation 14 verses 17-20. This “winepress” appears again in Revelation 19 in connection with the second coming of Jesus.
- Isaiah 63 contains a vision which parallels the winepress language of Revelation 14 and 19, and the coming of Jesus in Revelation 19. Isaiah describes the “Redeemer” (Jesus) as coming from the destruction of Edom, having trodden the winepress of Gods wrath.
I cannot stress enough the importance of this sequence. The warning of Revelation 14:9-11 is paralleled in Isaiah 34 by a warning of the coming destruction of Edom. Jesus comes FROM having destroyed Edom (Isaiah 63:1, Revelation 19:13-16) and having trodden the winepress. In other words, the punishment and destruction warned of in both Revelation 14:9-11 and Isaiah chapter 34 (fire, sulfur, smoke arising forever, etc.) either precedes or is directly connected with the second coming of Jesus. The second coming of Jesus, and surrounding events conclude the destruction of “Edom”.
Because this point is so important, it will be beneficial to compare Isaiah chapters 34 and 63 with Revelation chapters 14 and 19 side by side.
| Isaiah 63 Verses 1-6 |
Isaiah 34 Verses 5-11 |
Revelation 19 Verses 11-21 |
Revelation 14 Verses 8-11, 17-20 |
|
1 Who is this who comes from Edom, With dyed garments from Bozrah, This One who is glorious in His apparel, Traveling in the greatness of His strength?-- “I who speak in righteousness, mighty to save.” 2 Why is Your apparel red, And Your garments like one who treads in the winepress? 3 “I have trodden the winepress alone, And from the peoples no one was with Me. For I have trodden them in My anger, And trampled them in My fury; Their blood is sprinkled upon My garments, And I have stained all My robes. 4 For the day of vengeance is in My heart, And the year of My redeemed has come. 5 I looked, but there was no one to help, And I wondered That there was no one to uphold; Therefore My own arm brought salvation for Me; And My own fury, it sustained Me. 6 I have trodden down the peoples in My anger, Made them drunk in My fury, And brought down their strength to the earth.” |
5 “For My sword shall be bathed in heaven; Indeed it shall come down on Edom, And on the people of My curse, for judgment. 6 The sword of the Lord is filled with blood, It is made overflowing with fatness, With the blood of lambs and goats, With the fat of the kidneys of rams. For the Lord has a sacrifice in Bozrah, And a great slaughter in the land of Edom. 7 The wild oxen shall come down with them, And the young bulls with the mighty bulls; Their land shall be soaked with blood, And their dust saturated with fatness.” 8 For it is the day of the Lord’s vengeance, The year of recompense for the cause of Zion. 9 Its streams shall be turned into pitch, And its dust into brimstone; Its land shall become burning pitch. 10 It shall not be quenched night or day; Its smoke shall ascend forever. From generation to generation it shall lie waste; No one shall pass through it forever and ever. 11 But the pelican and the porcupine shall possess it, Also the owl and the raven shall dwell in it. And He shall stretch out over it The line of confusion and the stones of emptiness. |
11 Now I saw heaven opened, and behold, a white horse. And He who sat on him was called Faithful and True, and in righteousness He judges and makes war. 12 His eyes were like a flame of fire, and on His head were many crowns. He had a name written that no one knew except Himself. 13 He was clothed with a robe dipped in blood, and His name is called The Word of God. 14 And the armies in heaven, clothed in fine linen, white and clean, followed Him on white horses. 15 Now out of His mouth goes a sharp sword, that with it He should strike the nations. And He Himself will rule them with a rod of iron. He Himself treads the winepress of the fierceness and wrath of Almighty God. 16 And He has on His robe and on His thigh a name written: KING OF KINGS AND LORD OF LORDS 17 Then I saw an angel standing in the sun; and he cried with a loud voice, saying to all the birds that fly in the midst of heaven, “Come and gather together for the supper of the great God, 18 that you may eat the flesh of kings, the flesh of captains, the flesh of mighty men, the flesh of horses and of those who sit on them, and the flesh of all people, free and slave, both small and great.” 19 And I saw the beast, the kings of the earth, and their armies, gathered together to make war against Him who sat on the horse and against His army. 20 Then the beast was captured, and with him the false prophet who worked signs in his presence, by which he deceived those who received the mark of the beast and those who worshiped his image. These two were cast alive into the lake of fire burning with brimstone. 21 And the rest were killed with the sword which proceeded from the mouth of Him who sat on the horse. And all the birds were filled with their flesh. |
8 And another angel followed, saying, “Babylon is fallen, is fallen, that great city, because she has made all nations drink of the wine of the wrath of her fornication.” 9 Then a third angel followed them, saying with a loud voice, “If anyone worships the beast and his image, and receives his mark on his forehead or on his hand, 10 he himself shall also drink of the wine of the wrath of God, which is poured out full strength into the cup of His indignation. 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 ascends forever and ever; and they have no rest day or night, who worship the beast and his image, and whoever receives the mark of his name.” 17 Then 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, who had power over fire, and he cried with a loud cry to him who had the sharp sickle, saying, “Thrust in your sharp sickle and gather the clusters of the vine of the earth, for her grapes are fully ripe.” 19 So the angel thrust his sickle into the earth and gathered the vine of the earth, and threw it into the great winepress of the wrath of God. 20 And the winepress was trampled outside the city, and blood came out of the winepress, up to the horses’ bridles, for one thousand six hundred furlongs.
|
| Same Events
Referenced in All Four Chapters Illustrating that the Torment of Revelation 14 and Isaiah 34 Concludes with the Second Coming of Christ |
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This direct comparison and the shared imagery of these passages drives home that they were most certainly to be understood together. The events prophesied in each of them are those which mark the closing of this current age climaxing with the second coming of Christ and the great slaughter of the Battle of Armageddon. (4)
Given this full context, is it at all reasonable to extract Revelation 14:9-11 and apply it to “hell”? Look at where that warning sits IN CONTEXT with the related material of Revelation 14:17-20, Revelation 19, Isaiah 34, and Isaiah 63. The warning of Revelation 14:9-11 is paralleled by the warning of Edom’s destruction in Isaiah 34. That destruction ends with the great slaughter of the Battle of Armageddon and the second coming as portrayed in Isaiah 63 and Revelation 19.
Someone is sure to protest: “But Revelation 19 does speak about hell. It says ‘The beast and false prophet were cast into the lake of fire!’”.
Yes, but, the warning of Revelation 14:9-11 was not directed at the beast and false prophet themselves. No, it was directed at those worshipping the beast. What does Revelation 19 say about them?
Then the beast was captured, and with him the false prophet who worked signs in his presence, by which he deceived those who received the mark of the beast and those who worshiped his image. These two were cast alive into the lake of fire burning with brimstone. And the rest were killed with the sword which proceeded from the mouth of Him who sat on the horse. And all the birds were filled with their flesh. (Revelation 19:20–21)
The warning of Revelation 14:9-11 - the same warning language we see in Isaiah 34 - is connected with this slaughter of multitudes and the birds eating their flesh, not with hell. Those who were worshipping the beast, its image or taking its mark are here killed; nothing is said about them being cast into the “lake of fire” along with the beast and false prophet. (5)
Someone will say : “Yes, but they will be thrown into the lake of fire after the judgment.”
Yes, but that is the point. When you make Revelation 14:9-11 into a warning about hell, you have entirely removed its application and fulfillment from all context. (6)
To my mind, there is no way to reject this evidence and the conclusion to which it points. All lines of evidence lead us to conclude that the warning of Revelation 14:9-11 points to an earthly fulfillment ending the second coming and the Battle of Armageddon. We are not, however, finished examining the evidence.
THE DESTRUCTION OF BABYLON THE GREAT
“Babylon the Great” figures heavily in the closing chapters of Revelation. I previously pointed out how the warning of Revelation 14:9-11 is the third in a series of three angelic warnings proclaimed between the trumpet and bowl judgments. While the third warning of verses 9-11 is the main topic of this study, it is also crucial that we study the preceding warning concerning Babylon. I believe studying the context will show that these two warnings are closely connected and that both find their fulfillment together in Revelation chapters 15-19.
To recap, the two warnings are:
Second warning - “Then another angel, a second, followed, saying, “Fallen, fallen is Babylon the great! She has made all nations drink of the wine of the wrath of her fornication.” (Revelation 14:8)
Third warning - “Then another angel, a third, followed them, crying with a loud voice, “Those who worship the beast and its image, and receive a mark on their foreheads or on their hands, they will also drink the wine of God’s wrath, poured unmixed into the cup of his anger, and they will be tormented with fire and sulfur in the presence of the holy angels and in the presence of the Lamb.” (Revelation 14:9–10)
Revelation 14:8 contains the first mention of “Babylon the Great”. Earlier we saw how the "winepress" language of Revelation 14 is recapitulated in Revelation 19. In the same way, the fall of Babylon which is first announced in Revelation 14:8, is also recapitulated in chapters 16-19 as shown below:
To recap, the two warnings are:
Second warning - “Then another angel, a second, followed, saying, “Fallen, fallen is Babylon the great! She has made all nations drink of the wine of the wrath of her fornication.” (Revelation 14:8)
Third warning - “Then another angel, a third, followed them, crying with a loud voice, “Those who worship the beast and its image, and receive a mark on their foreheads or on their hands, they will also drink the wine of God’s wrath, poured unmixed into the cup of his anger, and they will be tormented with fire and sulfur in the presence of the holy angels and in the presence of the Lamb.” (Revelation 14:9–10)
Revelation 14:8 contains the first mention of “Babylon the Great”. Earlier we saw how the "winepress" language of Revelation 14 is recapitulated in Revelation 19. In the same way, the fall of Babylon which is first announced in Revelation 14:8, is also recapitulated in chapters 16-19 as shown below:
| SEALS | TRUMPETS | THREE ANGELIC WARNINGS Revelation 14:6-11 "Fallen Fallen is Babylon the Great" (Revelation 14:8) |
VISION OF THE WINEPRESS Revelation 14:14-20 |
BOWLS Revelation 15-19 |
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| 1 | 2 | 3 | 4 | 5 | 6 | 7 | 1 | 2 | 3 | 4 | 5 | 6 | 7 | 1 | 2 | 3 | 4 | 5 | 6 | 7 | ||||||
| Babylon given "The cup of wine of the fierceness of his wrath" | Revelation 17 Parenthetical Vision of Babylon as a Harlot Riding the Beast |
Revelation 18 Destruction of Babylon the Great |
Revelation 19 Fall of Babylon Celebrated (Rev 19:1-3) Carnage of Armageddon (Rev 19:17-21) |
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| Revelation 16 | ||||||||||||||||||||||||||
The second mention of “Babylon the Great” occurs in Revelation 16:19:
Then the seventh angel poured out his bowl into the air, and a loud voice came out of the temple of heaven, from the throne, saying, “It is done!” And there were noises and thunderings and lightnings; and there was a great earthquake, such a mighty and great earthquake as had not occurred since men were on the earth. Now the great city was divided into three parts, and the cities of the nations fell. And great Babylon was remembered before God, to give her the cup of the wine of the fierceness of His wrath. (Revelation 16:17–19)
In this passage we find that the actual destruction of Babylon occurs at the pouring out of the seventh and final bowl of wrath. From this it becomes apparent that Babylon’s fall, which we first read about in the angelic warning of Revelation 14:8, does not find its ultimately fulfillment until the pouring out of the last bowl of wrath.
Carefully consider the way Revelation 16:19 describes Babylon’s destruction: Babylon is given “the cup of the wine of the fierceness of His wrath.” This must not be overlooked. The language concerning “the cup of his wrath” calls to mind Revelation 14 where we find a nearly identical phrase contained within the third angelic warning of verses 9-11:
Carefully consider the way Revelation 16:19 describes Babylon’s destruction: Babylon is given “the cup of the wine of the fierceness of His wrath.” This must not be overlooked. The language concerning “the cup of his wrath” calls to mind Revelation 14 where we find a nearly identical phrase contained within the third angelic warning of verses 9-11:
| REVELATION 14:9-11 | REVELATION 16:19 | |
| “Then another angel, a third, followed them, crying with a loud voice, “Those who worship the beast and its image, and receive a mark on their foreheads or on their hands, they will also drink the wine of God’s wrath, poured unmixed into the cup of his anger, and they will be tormented with fire and sulfur in the presence of the holy angels and in the presence of the Lamb.” (Revelation 14:9–10) | → | And great Babylon was
remembered before God, to give her the cup of the wine of the
fierceness of His wrath. (Revelation 16:17–19) |
Would it at all be reasonable to suggest that the “cup of wrath” in Revelation 14:9-11 is anything other than the same “cup of wrath” given to “Babylon the Great”? I pointed out earlier how the language of Revelation 14:9-11 is taken from Isaiah's prophecy of the destruction of Edom (Isaiah 34). This raised questions for teachers of eternal torment because it highlighted how language which is routinely applied to "hell" actually comes from passages which warn of earthly judgments.
The same principle can again be seen here. "The cup of wrath" which first appears in a passage usually used as a proof-text for "hell" (Revelation 14:9-11), is seen here in the destruction of Babylon the Great - a strictly earthly judgment. We will find this principle illustrated again as we continue to study the destruction of Babylon.
Turning to Revelation 17 we encounter “Babylon the Great” again. Here John receives a vision which astonishes him; He is carried out into the wilderness and shown a scarlet colored beast being ridden by a harlot.
Beginning in Revelation 17:2 we read:
So he carried me away in the Spirit into the wilderness. And I saw a woman sitting on a scarlet beast which was full of names of blasphemy, having seven heads and ten horns. The woman was arrayed in purple and scarlet, and adorned with gold and precious stones and pearls, having in her hand a golden cup full of abominations and the filthiness of her fornication. And on her forehead a name was written: MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND OF THE ABOMINATIONS OF THE EARTH I saw the woman, drunk with the blood of the saints and with the blood of the martyrs of Jesus. And when I saw her, I marveled with great amazement. (Revelation 17:3–6)
Revelation 17 is a difficult and complex chapter full of symbolism. Though it would be impossible to go into detail here, still there are several features in this chapter which require our attention.
As seen in this vision, the harlot “Babylon the great” is intimately related to the beast upon which she is seated. The “beast” is central to this study because, as I’ve pointed out, the warning language of Revelation 14:9-11 is specifically directed towards those who worship the beast, worship it’s image, or take it’s mark. These are mentioned again in Revelation 17:8: “Those who dwell on the earth will marvel when they see the beast, etc.” This vision shows the close connection between the “beast”, it's worshippers, and “Babylon the Great.
In Revelation 17:18 the angel from whom John received this vision explains the identity of the harlot Babylon:
As seen in this vision, the harlot “Babylon the great” is intimately related to the beast upon which she is seated. The “beast” is central to this study because, as I’ve pointed out, the warning language of Revelation 14:9-11 is specifically directed towards those who worship the beast, worship it’s image, or take it’s mark. These are mentioned again in Revelation 17:8: “Those who dwell on the earth will marvel when they see the beast, etc.” This vision shows the close connection between the “beast”, it's worshippers, and “Babylon the Great.
In Revelation 17:18 the angel from whom John received this vision explains the identity of the harlot Babylon:
The woman whom you saw is that great city which reigns over the kings of the earth.” (Revelation 17:18)
Then he said to me, “The waters which you saw, where the harlot sits, are peoples, multitudes, nations, and tongues. (Revelation 17:15)
Thus, Babylon is pictured as a great and wealthy city; one which is the primary persecutor of God’s people. It's apparent from the angel's explanation that although Babylon the great is of this earth, it is not a single literal city. Babylon is seated on many "peoples, multitudes, languages, and tongues". Who are these people and multitudes which comprise Babylon's citizenry?
Revelation chapter 18 is almost entirely dedicated to a graphic description of Babylon’s fiery, sudden, and complete destruction. Before that destruction there is a final call of warning:
Revelation chapter 18 is almost entirely dedicated to a graphic description of Babylon’s fiery, sudden, and complete destruction. Before that destruction there is a final call of warning:
And I heard another voice from heaven saying, “Come out of her, my people, lest you share in her sins, and lest you receive of her plagues. For her sins have reached to heaven, and God has remembered her iniquities. (Revelation 18:4–5)
God's true worshippers are warned to flee from Babylon prior to its destruction. Who are those remaining citizens of Babylon who receive its plagues? Could they be any other than those who are worshipping the beast? My point here is to show how a judgment poured out on Babylon is at the same time a judgment upon those worshipping the beast. The "cup of God's wrath" is given to Babylon; This is the very same "cup of wrath" given to those worshipping the beast; Babylon's citizens.
Proceeding to Babylon's destruction we read:
Proceeding to Babylon's destruction we read:
The merchants of these things, who became rich by her, will stand at a distance for fear of her torment, weeping and wailing, and saying, ‘Alas, alas, that great city that was clothed in fine linen, purple, and scarlet, and adorned with gold and precious stones and pearls! For in one hour such great riches came to nothing.’ Every shipmaster, all who travel by ship, sailors, and as many as trade on the sea, stood at a distance and cried out when they saw the smoke of her burning, saying, ‘What is like this great city?’ “They threw dust on their heads and cried out, weeping and wailing, and saying, ‘Alas, alas, that great city, in which all who had ships on the sea became rich by her wealth! For in one hour she is made desolate.’ “Rejoice over her, O heaven, and you holy apostles and prophets, for God has avenged you on her!” (Revelation 18:15–20)
Notice the reference to Babylon’s “smoke”, “burning”, and “desolation”. These words call to mind the imagery of Edom’s destruction and perpetual desolation found in Isaiah 34:8-11 as previously demonstrated. I also pointed out how Isaiah 34 is the source of the "burning" language of Revelation 14:9-11. Again, who are those being burned in Babylon's destruction? Could they be anyone other than those worshipping the beast?
The final mention of Babylon is found in Revelation 19:1-3 and requires our greatest attention:
The final mention of Babylon is found in Revelation 19:1-3 and requires our greatest attention:
After these things I heard a loud voice of a great multitude in heaven, saying, “Alleluia! Salvation and glory and honor and power belong to the Lord our God! For true and righteous are His judgments, because He has judged the great harlot who corrupted the earth with her fornication; and He has avenged on her the blood of His servants shed by her.” Again they said, “Alleluia! Her smoke rises up forever and ever!” (Revelation 19:1–3)
Notice the language used to describe Babylon’s destruction: “Her smoke rises up forever and ever!”. This again recalls the language of Revelation 14:8-11. The importance of this should not be overlooked. Two warnings are given in Revelation 14:9-11; the first announcing the fall of Babylon, and the second concerning the torment which is to be inflicted on those worshipping the beast. Once again we see how the warning of Revelation 14:8-11 finds its fulfillment in the fall and destruction of Babylon:
| REVELATION 14:9-11 | REVELATION 16:19, 19:1-3 | |
| “Then another angel, a second, followed, saying, “Fallen, fallen is Babylon the great! She has made all nations drink of the wine of the wrath of her fornication.” (Revelation 14:8) | → | And great
Babylon was remembered before God, to give her the cup of the
wine of the fierceness of His wrath. (Revelation 16:17–19) After these things I heard a loud voice of a great multitude in heaven, saying, “Alleluia! Salvation and glory and honor and power belong to the Lord our God! For true and righteous are His judgments, because He has judged the great harlot who corrupted the earth with her fornication; and He has avenged on her the blood of His servants shed by her.” Again they said, “Alleluia! Her smoke rises up forever and ever!” (Revelation 19:1–3) |
| Then a third angel followed them, saying with a loud voice, “If anyone worships the beast and his image, and receives his mark on his forehead or on his hand, he himself shall also drink of the wine of the wrath of God, which is poured out full strength into the cup of His indignation. He shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb. And the smoke of their torment ascends forever and ever; and they have no rest day or night, who worship the beast and his image, and whoever receives the mark of his name.” (Revelation 14:9–11) |
I have repeatedly mentioned how the language and imagery of burning and perpetually rising smoke found in Revelation 14:9-11 is taken from the prophecy of Edom’s destruction in Isaiah 34:8-11. In that prophecy it was the land which was to burn, and from which the smoke would forever arise. Here, in Revelation 19:1-3 we find the very fulfillment of that language again in the complete destruction of the “great city” Babylon.
I must once again stress the significance of these facts. The cross-references for Revelation 14:9-11 always point to judgments which take place on this earth. Whether applied to Edom as in Isaiah 34, or here in Revelation 19 to "Babylon the great", the language is never about "hell". The warning to those worshipping the beast in Revelation 14:9-11 is fulfilled in Babylon's destruction simply because they are it's citizens.
To drive this home, take special notice of when Babylon is destroyed. The announcement which opens Revelation 19: “He has judged the great harlot…her smoke rises up forever and ever”, is proclaimed before the Battle of Armageddon and Christ’s second coming which are only spoken of later in the chapter (Revelation 19:11-21).
Mark this - Babylon the great is destroyed before the second coming.
This means that the language surrounding Babylon’s fall: “The cup of the wine of God’s wrath” (Rev 16:19), and “Her smoke rises up forever and ever”, applies to events prior to Christ’s second coming. It would be astonishingly inconsistent for nearly identical language given in the same context, to have an entirely different application.
Babylon is given the "cup of God's wrath before Christ's second coming. The smoke is arising from Babylon "forever" before Christ's second coming. Babylon the great is on earth. Are we really to believe that the same "cup of wrath" and perpetually rising smoke found in Revelation 14 are not fulfilled in these words, but in hell instead?
Will the defenders of eternal torment insist that Revelation 19:1-3 is also referring to hell, or to the “lake of fire”? Is it at all reasonable to suggest that Babylon is burning in the “lake of fire” before Christ’s coming, and before the last judgment (7)? Given this context could the perpetually rising smoke from the destruction of Babylon be anything other than "the smoke of their torment” (Rev 14:9-11)? Isn't it then also obvious that the torment of Revelation 14:9-11 cannot be the torment of hell, but instead the torment inflicted upon Babylon and its citizens; those who worship the beast?
| THREE ANGELIC WARNINGS Revelation 14:6-11 |
VISION OF THE WINEPRESS Revelation 14:14-20 |
BOWLS Revelation 15-19 |
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| 1 | 2 | 3 | 4 | 5 | 6 | 7 | |||||||
"Fear God and give him glory, for the hour of his judgment has come; and worship him who made heaven and earth, the sea and the springs of water.” (Revelation 14:6–7) |
Fallen Fallen is Babylon the Great" (Revelation 14:8) |
"They will also drink the wine of God’s wrath, poured unmixed into the cup of his anger, and they will be tormented with fire and sulfur in the presence of the holy angels and in the presence of the Lamb. And the smoke of their torment ascends forever and ever” (Revelation 14:9–11) |
Poured out on those worshipping the beast. |
Babylon given "The cup of wine of the fierceness of his wrath" |
Revelation 17 Parenthetical Vision of Babylon as a Harlot Riding the Beast Those worshipping the beast (Rev 17:8) |
Revelation 18 Destruction of Babylon the Great |
Revelation 19 Fall of Babylon Celebrated Her smoke arises forever (Rev 19:1-3) Jesus treads the winepress (Rev 18:15) Carnage of Armageddon (Rev 19:17-21) |
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| Revelation 16 | |||||||||||||
In summary: When studied in context, the warning language of Revelation 14:9-11 is shown to be fulfilled in the fall of “Babylon the Great” preceding Christ’s second coming. The facts show once again that the imagery employed by the warning of Revelation 14:9-11 portends judgments which are earthly in nature. Conversely, the language is excluded from having any application to the doctrine of eternal torment.
I anticipate that there may be one or more unresolved question surrounding the precise meaning of Revelation 14:11:
And the smoke of their torment ascends forever and ever; and they have no rest day or night, who worship the beast and his image, and whoever receives the mark of his name.” (Revelation 14:11)
If the torment of Revelation 14:11 is not hell, then what is it? And what does the verse mean when it says “they have rest day or night”. I trust that the answer to these questions will become clear as I demonstrate the true fulfillment of this threatening.
THE TRUE FULFILLMENT OF REVELATION 14:9-11
As I have attempted to point out, context really is everything. By studying the scriptural context of Revelation 14, and specifically the warning of fiery torment threatened upon those who worship the beast, a much different picture emerges from that taught by the proponents of eternal torment. A great deal of the imagery presented in Revelation 14 is taken from the Book of Isaiah, and in every case that imagery is applied to earthly judgments and the cataclysmic destruction of a nation or people - never in regard to eternal torment.
I have also pointed out how examining the context reveals a sequence of events: The warning to those worshipping the beast given in Revelation 14:9-11 is followed by a vision of the winepress of God’s wrath later in that same chapter. The "winepress" portends the destruction of Edom; the description of which which contains the source of the warning language seen in Revelation 14. The coming of Christ in Revelation 19 shows that it is Jesus who himself treads this winepress of God’s wrath. We learned from Isaiah that Jesus comes from the treading of this winepress. Therefore, whatever is being threatened upon those worshipping the beast in Revelation 14:9-11, as well as whatever is being signified by the “winepress of God’s wrath ”, is to be found in events which precede or are contained within the events surrounding the second coming, not following.
And the answer to that question: What then is being threatened in Revelation 14:9-11 upon those worshipping the beast? - is actually remarkably simple.
In examining the material prophesied in the pages of Revelation we need only to look between the warnings of chapter 14 and the second coming in chapter 19 to find the clear and obvious answer. In fact, I believe the answer is so obvious it scarcely needs to be pointed out. Surely, it’s only because the minds of so many have been blinded by the unscriptural doctrine of eternal torment that they could fail to miss it.
Near the beginning of this study I pointed out that the warning of Revelation 14:9-11 is not a general, all-inclusive warning of “hell”, but is instead directed towards a specify class of people, at a specific time:
I have also pointed out how examining the context reveals a sequence of events: The warning to those worshipping the beast given in Revelation 14:9-11 is followed by a vision of the winepress of God’s wrath later in that same chapter. The "winepress" portends the destruction of Edom; the description of which which contains the source of the warning language seen in Revelation 14. The coming of Christ in Revelation 19 shows that it is Jesus who himself treads this winepress of God’s wrath. We learned from Isaiah that Jesus comes from the treading of this winepress. Therefore, whatever is being threatened upon those worshipping the beast in Revelation 14:9-11, as well as whatever is being signified by the “winepress of God’s wrath ”, is to be found in events which precede or are contained within the events surrounding the second coming, not following.
And the answer to that question: What then is being threatened in Revelation 14:9-11 upon those worshipping the beast? - is actually remarkably simple.
In examining the material prophesied in the pages of Revelation we need only to look between the warnings of chapter 14 and the second coming in chapter 19 to find the clear and obvious answer. In fact, I believe the answer is so obvious it scarcely needs to be pointed out. Surely, it’s only because the minds of so many have been blinded by the unscriptural doctrine of eternal torment that they could fail to miss it.
Near the beginning of this study I pointed out that the warning of Revelation 14:9-11 is not a general, all-inclusive warning of “hell”, but is instead directed towards a specify class of people, at a specific time:
“Those who worship the beast and its image, and receive a mark on their foreheads or on their hands, they will also drink the wine of God’s wrath, poured unmixed into the cup of his anger, and they will be tormented with fire and sulfur in the presence of the holy angels and in the presence of the Lamb.”
Where do we begin to find the fulfillment of this warning? In hell? Certainly not. We have seen throughout this study that such an interpretation is impossible. Simply turning the page, beginning in Revelation Chapter 15 we read:
Then I saw another sign in heaven, great and marvelous: seven angels having the seven last plagues, for in them the wrath of God is complete. (Revelation 15:1)
This announcement proclaims that the seven last plagues, or bowl judgments, are about to be poured out upon the earth. And what do we find on the pouring out of the very first of these:
So the first went and poured out his bowl upon the earth, and a foul and loathsome sore came upon the men who had the mark of the beast and those who worshiped his image. (Revelation 16:2)
Here commences the judgments and torments which were warned of in Revelation 14:9-11. The judgment was threatened upon those who were worshipping the beast or its image, and its fulfillment commences on the pouring out of the bowl judgments on that very same class of people. We find this same class of people perpetually tormented throughout the pouring out of the seven last bowl judgments, as well as by the fall of Babylon the great. This prophetic material is found in Revelation chapters 15-19 ending with the second coming and the Battle of Armageddon. In other words, the ominous warning given in Revelation 14:9-11 is fulfilled in the judgments and carnage which will fall upon the earth towards the close of this age. Given all that has gone before, this is the only context in which we should expect to find that fulfillment.
And that is precisely what we do find. I am convinced that this is not a point which needs to be belabored, but simply pointed out. In the intervening material between the warning of Revelation 14:9-11 and the second coming of Jesus in chapter 19, we can find every aspect of that which was threatened. I offer the following:
And that is precisely what we do find. I am convinced that this is not a point which needs to be belabored, but simply pointed out. In the intervening material between the warning of Revelation 14:9-11 and the second coming of Jesus in chapter 19, we can find every aspect of that which was threatened. I offer the following:
| SEALS | TRUMPETS | THREE ANGELIC WARNINGS Revelation 14:6-11 |
VISION OF THE WINEPRESS Revelation 14:14-20 |
BOWLS Revelation 15-16 |
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| FULFILLMENT OF THE ANGELIC WARNINGS AND THE WINEPRESS | ||||||||||||||||||||||||
| 1 | 2 | 3 | 4 | 5 | 6 | 7 | 1 | 2 | 3 | 4 | 5 | 6 | 7 | 1 | 2 | 3 | 4 | 5 | 6 | Destruction of Babylon the Great (Smoke Rises Forever) |
7 | |||
| Torment on Those Worshipping the Beast |
Carnage of Armageddon and the Second Coming |
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| WARNING REVELATION 14:9-11 |
FULFILLMENT REVELATION CHAPTERS 15-19 |
|
| Wrath of God (Rev14:10) | → | Bowls of the Wrath of God (Rev 16:1) |
| Poured Out (Rev 14:10) | → | Bowls of Wrath Poured Out Upon the Earth (Rev 16) |
| Cup of the wine of his wrath (Rev 14:10) | → | Cup of the wine of his wrath given to Babylon the Great (Rev 16:19) |
| In the Presence of the Angels (Rev 14:10) | → | Harvesting Angel (Rev 14:7)
Angels Pour Out (Rev 16:2,3,4,8,10,12,17) |
| Upon Those Worshipping the Beast Threatened (Rev 14:9) | → | Upon Those Worshipping the Beast Tormented (Rev 16:2) |
| Tormented with Fire (Rev 14:10) | → | Tormented / Scorched with Great Heat (Rev 16:8) |
| Tormented with Fire (Rev 14:10) | → | Burning, Torment (Rev 18:9-10,15) |
| Torment, No Rest Day or Night (Rev 14:11) | → | Grievous Sore, Waters Turned to Blood, Scorched with Fire, Darkness, They Gnawed Their Tongues for the Pain (Rev 16:2,3,4,8,10,12,17) |
| Smoke Arose Forever and Ever (Rev 14:11) | → | Smoke Arose Forever and Ever (Rev 19:3) |
The warning of Revelation 14:9-11 is fulfilled by judgments poured out upon the earth prior to Christ's Second Coming |
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Could the true fulfillment of Revelation 14:9-11 be made more plain? For those who would reject this evidence and continue to insist that the warning finds its fulfillment in "hell" or the "lake of fire" I would just ask you to consider: Where is the warning language of the passage specifically and ultimately fulfilled?
Revelation 14:10 - The wrath of God is poured out. The "lake of fire" is never spoken of in this language. Where do we find this language? It is in the pouring out of seven bowls of God's wrath. (Revelation 16:1-21)
Revelation 14:10 - The threatened torment is "The cup of the wine of his wrath". The "lake of fire" is never called this. This is, however, the "cup" which specifically represents the destruction of Babylon the Great. (Revelation 16:19)
Revelation 14:10 - The punishment is to take place in the presence of the angels. There is no mention of the presence of angels surrounding the "lake of fire". What we find are God's angels pouring out the last seven bowls of His wrath upon the earth. (Revelation 16)
Revelation 14:9 - The punishment is specifically directed towards those worshipping the beast, its image, or taking its mark. There is no specific mention of these being uniquely punished in the "lake of fire". However, we do see this group uniquely singled out for torment and punishment beginning in Revelation 16:2
Revelation 14:10 - They shall be tormented with fire and have no rest. Revelation says nothing about wicked mankind being tormented in the "lake of fire"; You have only assumed that it does. Revelation 20:10 does contain the phrase "tormented day and night forever and ever", but that phrase applies only to the dragon, beast and false prophet.(8) Please don't take my word for it. Check it. Where do we find torment inflicted on those worshipping the beast? "Torment" - Revelation 18:7, 10,15. "Burning" - Revelation 18:9, 18. "Grievous sores", "scorched with fire", "gnawed their tongues because of the pain" - Revelation 16: 2, 3, 4, 8-9, 10, 12, 17! None of these things are said about the state of the wicked in the "lake of fire".
Revelation 14:11 - The smoke arises forever and ever. Is this ever said about the "lake of fire"? It is not. The fulfillment is found in Revelation 19:3 on the complete and utter ruin of Babylon the Great; There is no scripture where this phrase is ever applied to anything other than an earthly destruction.
Those worshipping the beast are to, "Drink of the wine of the wrath of God" (Revelation 14:10). Before the seven bowl judgments are poured out upon them we are told that, "In them the wrath of God is complete" (Revelation 15:1). We are informed in Revelation 15:8 that "No one was able to enter the temple till the seven plagues of the seven angels were completed". On the pouring out of the seventh, and final bowl we are told, "It is done!"
Revelation 14:10 - They shall be tormented with fire and have no rest. Revelation says nothing about wicked mankind being tormented in the "lake of fire"; You have only assumed that it does. Revelation 20:10 does contain the phrase "tormented day and night forever and ever", but that phrase applies only to the dragon, beast and false prophet.(8) Please don't take my word for it. Check it. Where do we find torment inflicted on those worshipping the beast? "Torment" - Revelation 18:7, 10,15. "Burning" - Revelation 18:9, 18. "Grievous sores", "scorched with fire", "gnawed their tongues because of the pain" - Revelation 16: 2, 3, 4, 8-9, 10, 12, 17! None of these things are said about the state of the wicked in the "lake of fire".
Revelation 14:11 - The smoke arises forever and ever. Is this ever said about the "lake of fire"? It is not. The fulfillment is found in Revelation 19:3 on the complete and utter ruin of Babylon the Great; There is no scripture where this phrase is ever applied to anything other than an earthly destruction.
Those worshipping the beast are to, "Drink of the wine of the wrath of God" (Revelation 14:10). Before the seven bowl judgments are poured out upon them we are told that, "In them the wrath of God is complete" (Revelation 15:1). We are informed in Revelation 15:8 that "No one was able to enter the temple till the seven plagues of the seven angels were completed". On the pouring out of the seventh, and final bowl we are told, "It is done!"
Every aspect of the warning threatened in Revelation 14:9-11 is to be found in judgments which take place on this earth prior to, or connected with Christ’s second coming. None of the language ever had anything to do with hell or the doctrine of eternal torment. An examination of the context, both immediate, and from the scriptures as a whole makes this plain.
Many students of prophecy, myself included feel that we may be nearing the end of this age. The return of our savior is fast approaching. The Book of Revelation paints a sobering picture of what is to befall our world prior to the return of Jesus. Its warnings are real, and need to be taken seriously. Tragically, Christians have been conditioned to misread Revelation’s warnings and misapply them to hell, thus removing the perceived and immediate danger to a time and place far removed from our world.
No, Revelation 14:9-11 is not about hell. It concerns the fate of this earth and its inhabitants. It warns of judgments which were, or are coming soon. Will you heed the warning? May God bless the reader of this material in your continued search for truth.
Many students of prophecy, myself included feel that we may be nearing the end of this age. The return of our savior is fast approaching. The Book of Revelation paints a sobering picture of what is to befall our world prior to the return of Jesus. Its warnings are real, and need to be taken seriously. Tragically, Christians have been conditioned to misread Revelation’s warnings and misapply them to hell, thus removing the perceived and immediate danger to a time and place far removed from our world.
No, Revelation 14:9-11 is not about hell. It concerns the fate of this earth and its inhabitants. It warns of judgments which were, or are coming soon. Will you heed the warning? May God bless the reader of this material in your continued search for truth.
Footnotes:
1. I will only mention here that there is good evidence that symbolic entities such as the “Beast” and “False Prophet” represent apostate kingdoms. For the majority of history since the reformation, protestant authors have taken these as representations of apostate Rome. It is only in recent history, beginning in the late 19th and early 20th centuries that a view has become popular that takes these to be wicked individuals such as a future antichrist. Since the Beast and False prophet are ultimately cast into the lake of fire, Bible students should be mindful of this symbolism and what it means if applied too literally. (Return)
2. I am aware of the view that we are to use the revealed truth of the New Testament as a guide to interpret the Old. However, when it comes to doctrines such as eternal torment, or the immortality of the soul I believe reading these doctrines back into the text of the Old Testament raises serious questions about the inspiration of scripture. The development of these doctrines can be traced to the intertestamental period when the Jewish people came under the influence of Greek philosophy, and it is only in that period these doctrines begin to find their way into Jewish literature. If Jesus or the New Testament writers believed in these doctrines then it is clear they did not learn them from the Old Testament, or from the prophets in which they are entirely absent. My point in a study such as this is to show that both the Old and New Testaments are in complete harmony, and neither teach the doctrine of eternal torment. See article Gehenna (Place) Intertestamental Period. In Watson, D. F. (1992). D. N. Freedman (Ed.), The Anchor Yale Bible Dictionary (Vol. 2, p. 927). Doubleday. (Return)
3. The imagery of a perpetually burning fire, or an ‘unquenchable fire’ is common in the Old Testament prophets and is always used as a symbol of judgment, but never of a fire that literally burns for eternity (See 2 Kings 22:17, 2 Chron 34:25, Jer 7:20, 17:27, Ezek 20:47-48). The student of scripture would do well to take this into consideration when encountering similar language in the New Testament. (Return)
4. It's important to recognize that Revelation is not only borrowing the imagery of Isaiah 63, but also its sequence - this may be obscured by the chapter break between Isaiah chapters 62 and 63. The coming of the Redeemer of chapter 63 - the one who had 'trodden the winepress - is thus described at the end of chapter 62 as: "Surely your salvation is coming. Behold, his reward is with him." This language is mirrored in Revelation 22:12: "Behold I come quickly; and my reward is with me" - words which are applied to the second coming of Christ. This is further evidence that Isaiah's prophecies concerning the "winepress", the destruction of Edom, and the coming of the redeemer have been recast in the Book of Revelation and applied to the cataclysmic judgments which close this current age, and ultimately climax and conclude with Christ's second coming. (Return)
5. This same pattern can be observed at the end of the 1000 years described in Revelation 20. After being loosed from the bottomless pit, the dragon deceives the nations in the four corners of the earth and gathers them to battle against the “camp of the saints and the beloved city”. The dragon is taken and cast into the lake of fire, but the rest of wicked mankind who rebelled are only killed by devouring fire out of heaven. See Rev 20:9-10. We are told that the dragon, beast, and false prophet “shall be tormented day and night forever and ever”, but Revelation never applies this language to wicked mankind in general when they are cast into the lake of fire. While it is not within the scope of this study to provide a detailed discussion concerning the identities of the dragon, beast, and false prophet, I would caution against overlooking what is said of their fate verses that of mankind in general, particularly given the highly symbolic nature of Revelation. See also footnote 7. (Return)
6. As pointed out, Revelation 14:9-13 is the final of three angelic warnings. It can be shown from the context that the judgments warned of in the first two proclamations were imminent. The first warning states: “Fear God and give glory to Him, for the hour of his judgment has come”. The second warning states: “Babylon the great is fallen, is fallen”. The fall of Babylon occurs in the near context and is detailed in chapter 18. And yet we are to believe that the punishment warned of in the third angelic proclamation will not find its fulfillment until after the last judgment. In premillennial theology this represents a gap of more than 1000 years. The sheer inconsistency of this interpretation is scarcely recognized by those who so zealously promote it. (Return)
7. I am aware that some may draw a parallel between Rev 14:11: “The smoke of their torment arises forever, and they have no rest day or night”, and Rev 20:10: “Shall be tormented day and night forever and ever” - a reference to the “lake of fire”. It is not my goal in this study to go into a detailed discussion concerning the proper interpretation of the lake of fire. However, a few things should be noted:
First, the language “tormented day and night forever and ever” in Rev 20:10 is descriptive of the dragon, the beast, and the false prophet only. We should not carelessly apply this language where the scriptures are silent. Those who wish to do so carry the burden of proof. It simply does not follow that everything which is cast into the lake of fire experiences the same torment. Death and Hades are also cast there. Abstract concepts such as these cannot experience torment, and the entire image calls into question the proper interpretation concerning the lake of fire as a place of literal eternal torment.
Second, Rev 14:11 does not state that those worshipping the beast are to be tormented forever and ever, but that the smoke of their torment arises forever. It will be demonstrated that this torment is to be inflicted upon those living who are actively worshipping the beast (present tense). These are those inhabitants of “Babylon the Great” about which we read that in its torment and final destruction the “smoke arises forever”.
Third, it remains a scriptural fact that in every context in which the image of perpetually rising smoke is found, the scene is that of an earthly judgment or cataclysm. (Return)
First, the language “tormented day and night forever and ever” in Rev 20:10 is descriptive of the dragon, the beast, and the false prophet only. We should not carelessly apply this language where the scriptures are silent. Those who wish to do so carry the burden of proof. It simply does not follow that everything which is cast into the lake of fire experiences the same torment. Death and Hades are also cast there. Abstract concepts such as these cannot experience torment, and the entire image calls into question the proper interpretation concerning the lake of fire as a place of literal eternal torment.
Second, Rev 14:11 does not state that those worshipping the beast are to be tormented forever and ever, but that the smoke of their torment arises forever. It will be demonstrated that this torment is to be inflicted upon those living who are actively worshipping the beast (present tense). These are those inhabitants of “Babylon the Great” about which we read that in its torment and final destruction the “smoke arises forever”.
Third, it remains a scriptural fact that in every context in which the image of perpetually rising smoke is found, the scene is that of an earthly judgment or cataclysm. (Return)
8. The symbolic nature of the language concerning the "eternal torment" of the dragon, beast, and false prophet must not be ignored. The "beast" imagery of Revelation is taken from Daniel Chapter 7. Daniel 7:23 clearly states that the beast represents a kingdom. Revelation 19:20 and 20:10 take their language from Daniel 7:11 - "I watched till the beast was slain, and it's body destroyed and given to the burning flame". The vision is interpreted in Daniel 7:26 as: "They (the saints) shall take away his (the beast's) dominion to consume and destroy it forever". This language shows that the burning of the beast represents the consumption of a kingdom. Again, the Biblical context paints a very different picture from that of an individual antichrist personality being tormented forever in "hell". (Return)
