Revelation 14:6-20 / The Three Angels
The Three Angels: A Message of Victory and Warning
The First Angel
In Revelation 14, we see a vision of three angels delivering messages to the world. The themes are heavy—judgment, victory, and wrath—but at their core, these messages remind us of God’s justice, His kingdom, and the eventual fall of evil empires.
The first angel in Revelation 14:6 carries a gospel to be proclaimed to the whole earth. The term gospel here is essential—it was a Roman word for a message of a new king and the victory He brings. The gospel that the angel carries directly opposes the Roman Empire’s version. In John’s time, Rome dominated the known world and proclaimed its own “gospel,” which declared Caesar as lord and savior. But this angelic message challenges Rome’s claim, announcing that Jesus, not Caesar, is the true King. This eternal gospel of Jesus, a message of hope and victory, stands in contrast to the empires of this world, both ancient and modern.
Second Angel
In verses 7-8, the second angel declares the fall of Babylon. Historically, Babylon represented the empire that had enslaved and oppressed the people of Israel for generations. For the early Christians, Babylon symbolized Rome and, by extension, any oppressive regime. The angel’s message is not a condemnation of individual people but of the systems of evil that ensnare and destroy humanity. Babylon’s downfall is a metaphor for the collapse of corrupt, oppressive powers throughout history. When injustice stacks up too high, it eventually crumbles under its own weight. This is a message of hope for the oppressed: empires that thrive on violence and injustice will not last.f
Third Angel
The third angel comes with a stern warning in verses 9-11: those who align themselves with the beast—representing any oppressive system that rivals God’s kingdom—will experience God’s wrath. This language is harsh, but it’s rooted in Israel’s history, specifically their experience under Babylonian oppression. When John speaks of wrath, he’s drawing from Old Testament texts, like Isaiah 34 and Jeremiah 25, which vividly describe the fall of nations that acted violently against God’s people. This wrath isn’t about God losing His temper—it’s about evil reaping what it sows. When systems of oppression and violence are allowed to grow unchecked, they eventually implode, bringing destruction upon themselves.
Dealing With Past Anxieties
The words of these angels, including the warnings of judgment, are pulled from the prophets Isaiah and Jeremiah, two prophets who witness the full brunt of abuses by the Babylonians upon the Israelites. This event shaped their view of the governing structures of this world and would, in turn, shape their theology for 800 years. John calls back to those struggles so that he might depict the Lamb having victory over them and proclaiming that he will rescue his people once again, even from Rome.
A Jesus-First Perspective on Violence
The violence in these passages can be troubling, especially when considering Jesus’ teachings on peace and nonviolence (Matthew 5). So, how do we reconcile this imagery with the God revealed in Jesus?
A “Jesus-first” reading of Scripture helps us here. Throughout the Old Testament, God’s people often attributed violence to God as part of their understanding of how the world worked. They believed that divine wrath was unleashed in direct response to human evil. But with the coming of Jesus, we are shown a fuller picture of God’s character (Hebrews 1:1-3) —one of radical love and mercy. Jesus didn’t come to destroy His enemies but to love and call them to repentance. The violent imagery in Revelation is not a call to arms but a vivid reminder of the consequences of aligning with systems that oppose God’s kingdom.
A “Jesus-first” reading of the Bible means we understand God’s character primarily through the life and teachings of Jesus, rather than starting with the Old Testament or other parts of Scripture. While the Old Testament often depicts God in ways that seem violent, such as in stories of conquest or wrath, Jesus offers a radically different picture. This approach reshapes how we view difficult passages in the Bible.
For example, while characters like David, Joshua, or Solomon are seen as heroes, their actions—such as violence, conquest, amassing obscene wealth, and using power for personal gratification —don’t fully represent God’s heart. God is not like David, who used power for personal gain, nor like Joshua, who conquered enemies to establish peace. Instead, God is like Jesus, who loved His enemies and ascended to His throne through sacrifice, not violence. This Jesus-first lens calls us to rethink stories of divine violence in the Old Testament because Jesus reveals the true nature of God—a God of peace, love, and nonviolent reconciliation.
The ultimate message of Revelation is not one of destruction but of hope—the Lamb of God will triumph, and those who follow Him will share in His victory.
Discussion Questions
How have you dealt with the violence of scripture in the past?
How has your faith journey shaped your posture toward conflict?
What practices do you practice that help you cultivate love and understanding for those who take religous, ideological, or political positions against you?
The violent language of the prophets that John quotes are rooted in the anxiety of their past abuse under Babylon. How has God transformed your past pain into a new way of looking at the world?
What might you say to others who are trying to move forward and find healing?
How does the call to “patient endurance” challenge or encourage you in your faith journey today?
What are some practical ways we can adopt a “Jesus-first” approach to interpreting difficult passages in the Bible, especially those involving violent depictions of God?