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Rev_14:10. The καὶ αὐτός [3504] represents the details, as well as likewise the harlot herself, incurring the judgment.[3505]
πίεται (fut.). Winer, p. 84.
The οἶνος τοῦ θυμοῦ τ . θ . is represented in the ποτήριον τῆς ὀργῆς αὐτου ; but the dreadful power of this wine of wrath is rendered conspicuous, since it is itself designated: τοῦ κεκερασμένου ἀκράτου . It is meant that in the cup of indignation there is found unmixed wine ( ἀκρατος , Psa_74:9, LXX.), i.e., not tempered with water, and hence that the wine of wrath, thus set forth, works with its entire force. The contradiction in the words occurring in the connection of κεκερασμ . and ἀκράτ . is without difficulty, because[3506] the custom of adapting the wine for ordinary use, by mixing it with water, has brought with it a usage of words in which the κερᾷν , without giving prominence to its special signification, attains the further sense of ἐγχέειν εἰς κέρας , διδόναι πιεῖν , etc.[3507] So Ewald: “I have drunken wine so prepared (mixed) as to be pure;” De Wette, Ebrard, etc. According to Züll., the ἀκράτου is regarded not as undiluted wine, but as designating the “compounded,” i.e., with additions, as spices, myrrh, opiates, etc., whereby the Orientals make their wine still stronger; and thus it is indicated that the Divine cup of indignation contains no wine but a pure mixture, “pure essence of mixtures.” Hengstenb. interprets artificially, in a still different way.
καὶ βασανισθήσονται . Cf. Rev_9:5. The punishment of hell here described ( ἐν πυρὶ κ . θείῳ , Rev_9:17, Rev_20:10) is not, with Grotius, to be resolved into pangs of conscience.
ἐνώπιον τῶν ἁγίων ἀγγ . κ . ἐν τ . ἀρνίον . Incorrectly, De Wette: According to the judgment. Rather, they suffer this their pain before the eyes of the holy angels, and of the Lamb despised and persecuted by the worshippers of the beast, which appears just on this account to render it the more bitter.[3508]
καὶ ὁ καπνὸς τοῦ βασανισμοῦ αὐτῶν , κ . τ . λ ., according to Isa_34:10. Cf. Isa_19:3. It is to be observed, that in this passage βασανισμός is passive, in the sense of βάσανος . Cf., on the other hand, Isa_9:5.
ούκ ἔχουσιν ἀνάπαυσιν , κ . τ . λ ., viz., in their βασανιαμός .[3509] The expression as Rev_4:8.
καὶ εἴ τις λαμβ . With grave emphasis this expression, individualizing the general conception, οί προσκυνοῦντες , affirms that every one who in any way resigns himself to the beast[3510] incurs that eternal torment.
[3504] Cf. Rev_14:17.
[3505] Cf. Ewald.
[3506] Cf. Wetst.
[3507] Rev_18:6.
[3508] Cf. Rev_11:12; Luk_16:23 sqq. Hengstenb.
[3509] Rev_20:10.
[3510] De Wette.