Revelation 14:1

"And I looked" (Gr. kai eidon) introduces three scenes in chapter 14 (Revelation 14:1; Revelation 14:6; Revelation 14:14), as this phrase did twice in chapter 13 (Revelation 14:1; Revelation 14:11). "Behold" (Gr. idou, cf. Revelation 14:14) calls special attention to the greatness of the sight that John saw here.

John saw in this scene the time yet future at the end of the Great Tribulation when Jesus Christ will return to the earth. His second coming does not take place here but in Revelation 19:11-21. John only saw it as happening in his vision here. He saw the Lamb standing on earth, specifically on Mt. Zion, with the 144,000 Jewish witnesses that God had sealed for the Tribulation (Revelation 7:3; cf. Zechariah 14:4-5). The contrast of the gentle Lamb standing and the fierce dragon pursuing (Revelation 12:13-17) and the evil beasts arising (Revelation 13:1; Revelation 13:11) is particularly striking. An interesting detail is that John saw the beast standing on sand (Revelation 13:1) but the Lamb standing on rock (Revelation 14:1; cf. Matthew 7:24-27).

Many dispensationalists take Mt. Zion to refer to earthly Jerusalem, but some dispensationalists take it (cf. Revelation 11:1; Revelation 11:18; Revelation 12:5) to refer to the heavenly Jerusalem (cf. Hebrews 12:22). [Note: E.g., Ryrie, p. 88; Smith, A Revelation . . ., p. 208; and Wiersbe, 2:607.] Most covenant theologians also take it as the New Jerusalem that God will bring down to earth from heaven (Revelation 21:1 to Revelation 22:5). [Note: E.g., Ladd, pp. 189-90; Mounce, p. 267; and Beale, p. 735.]

"To interpret this as a heavenly city . . . involves numerous problems . . . . If this group is the same as the 144,000 of chapter 7, they are specifically said to be sealed and kept safely through the tribulation. In this case, they move on into the millennial earth without going to the third heaven [God’s abode], since this is the meaning of the seal (cf. Revelation 7:3)." [Note: Walvoord, The Revelation . . ., p. 214.]

Others take Mt. Zion as a figure for strength (cf. Psalms 2:6; Psalms 48:2; Psalms 78:68; Psalms 87:2; Psalms 125:1; Isaiah 28:16; Isaiah 59:20; Obadiah 1:17; Obadiah 1:21; Micah 4:7). [Note: Swete, p. 177.] However Zion, as that name occurs elsewhere in Scripture, usually refers to earthly Jerusalem (cf. 2 Samuel 5:7; Psalms 48:1-2; Isaiah 2:3; Isaiah 24:23; Joel 2:32; Obadiah 1:17; Obadiah 1:21; Micah 4:1-2; Micah 4:7; Zechariah 14:10). [Note: See Newell, p. 209; and McGee, 5:1006.] I think it probably does here too.

"Further, the argument that the 144,000 must be in heaven as they hear the song before the throne may be disputed. There is no statement to the effect that they hear the song, only the declaration that they alone can learn it [Revelation 14:3]." [Note: Walvoord, The Revelation . . ., p. 214.]

Apparently their sealing (Revelation 7:3) protects them from God’s wrath but not from the wrath of the dragon and the beasts (cf. Revelation 12:12; Revelation 12:17). Some of them will evidently die as martyrs (Revelation 13:15). [Note: Thomas, Revelation 8-22, pp. 192, 194. ] Many interpreters believe that none of the 144,000 will die during the Great Tribulation. [Note: E.g., Walvoord, The Revelation . . ., p. 216.] The seal is the earnest of their ultimate victory (cf. Revelation 22:4).

"The Divine name on the forehead suggests at once the imparting of a character which corresponds with the Mind of God, and the consecration of life to His service." [Note: Swete, p. 177.]