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Rev_14:13. A heavenly voice,[3511] concerning which it is in no way said to what person it belongs,[3512] commands John to write down what was itself just proclaimed as a word of revelation of his spirit (viz., Μακάρ .
μετʼ αὐτῶν ), because[3513] this word of revelation contains the most effectual consolation for believers who are oppressed by the secular power, and even threatened with death.[3514] Züll. is wrong in considering that there are two voices, for the voice of the Spirit ( ναὶ , λεγ . τ . πν ., ἳνα , κ . τ . λ .) is distinguished here as little from the “voice from heaven,” as in the epistles, chs. 2 and 3, what the Spirit says is to be distinguished from what the Lord commands to be written. The voice from heaven belongs to a heavenly person, who, as interpreter of the Spirit, communicates his revelation to the prophet in intelligible words. The first sentence, which concludes with ἀπʼ ἄρτι , contains what is properly the main point of the consolatory declaration, and, as it were, the theme, whose meaning ( μακάριοι ) is more fully explained in the following sentence. Not only by the formal plan, but also in a still more inward way, is this latter part of the heavenly discourse to be distinguished from the former; the ναὶ already shows us the beginning of a new declaration, and a new declaration is also actually presented, since—as the parenthetical words λέγει τὸ πνεῦμα affirm—this confirmation and exposition ( ναὶ
ἴνα ἀναπαήσονται , κ . τ . λ .), added to the first words Μακάριοι
ἀπʼ ἄρτι , appear in a definite way as a revelation of the Spirit. It is, therefore, incorrect to refer the ἀπʼ ἄρτι to the latter sentence, whether in the sense of Vitr., who combines the ἀπʼ ἄρτι with ἀναπαήσ ., or in that of Lamb., Bos., who[3515] writes ἀπαρτί (i.e., ἀπηρτισμένως ), and tries to explain the wonderfully composed formula of assurance ἀπαρτὶ ναὶ by the absolute plane profecto.[3516] The reference of the ἀπʼ ἄρτι [3517] to the emphatically prefixed conception of μακάριοι is shown by the relation of the thought.[3518] By a combination with ἀποθνήσκ ., Züll. reaches the incorrect interpretation: “Better on this account than those who experience the impending time of distress, are the martyrs dying just at the beginning of this time;”[3519] but the conception μακάριοι means much more and differently from what Züll. expresses, and to refer it alone to martyrs is as certainly incorrect as ἀποθνήσκειν ἐν κυρίῳ is not “to die for the sake of the Lord.”[3520]
The dead “who die[3521] in the Lord,” i.e., bound with him by faith, and kept in fellowship with him[3522] by fidelity to the faith even unto death,[3523] are “blessed from henceforth,” because, viz., now the glorious end, which will bring condemnation to enemies[3524] and complete blessedness to all believers,[3525] immediately impends. This is the eschatological reference of the ἀπʼ ἄρτι [3526] presented in the connection, in its combination with the idea μακάριοι , which in itself points already to the goal of the Christian hope.
Incorrect is the explanation of Stern, who, in uncertainty, refers the απʼ ἄρτι to the entire sentence μακάρ .
ἀποθν ., and incorrectly tries to apply what is said only of the end of time in such sense that then they who die in Christ immediately enter paradise—with intermission of purgatory, which is, therefore, indirectly fixed for the dying prior to that final time; while just as incorrectly, in order to escape the doctrine of purgatory, Calov., etc., explain the ἀπʼ ἄρτι by “from the death of every one.” [See Note LXXVII., p. 405.] ἵνα ἀναπαήσονται ἐκ τῶν κόπων αὐτῶν . The future is formed from ἀναπαύω , just as κατακαήσομαι from κατακαίω .[3527] The ἵνα here can depend as little upon the parenthetical λέγει τ . πν .[3528] as the ἵνα in 2Co_8:7 upon the succeeding λέγω . But this passage is not, with Ewald and De Wette, to be explained from 2 Cor. (above cited) and Eph_5:33, as an idea lying at the foundation of a purposive command; but the close analogy of Rev_22:14 shows that the clause ἵνα , κ . τ . λ ., is to be elucidated after the manner of the restrictive idea of ìáêá ̇ ριοι ,[3529] that it is expressed at the same time how the goal of blessedness ( μακάρ .), held forth by the promise, includes that heavenly ἁνάπαυσις , and is to be afforded those dying in the Lord.[3530] The solemn expression[3531] which designates the blessed rest from all troubles of the earthly life of conflict[3532] is the more significant, because it sets forth a peculiar opposition to the lot of the damned, Rev_14:11.
τὰ δὲ ἔργα αὐτῶν ἀκολουθεῖ μετʼ αὐτῶν . The δὲ marks excellently the contrast between the just-mentioned ἀνάπαυσις ἐκ τῶν κόπων and the ἔργα , to which the κόποι themselves belong.[3533] This significant contrast becomes uncertain if the idea of the “works”[3534] be resolved into that of the reward itself.[3535] The thought, which occurs in like manner both in the classics and in the rabbins,[3536] is the profound view that the works wrought by believers in the Lord (1Co_15:58) are themselves an eternal good.
[3511] Rev_10:4.
[3512] Against Hengstenb., who wants to refer it to a departed saint, or one of the elders.
[3513] Cf. Rev_19:9, Rev_21:5.
[3514] Cf. Rev_13:7, Rev_10:1-6.
[3515] Exercit. phil. Francq., 1713, p. 299 sq.
[3516] i.e., with unconditional certainty.
[3517] Mat_26:64; Joh_11:52.
[3518] Beda, C. a Lap., Calov., Wolf, Ew., De Wette, Hengstenb., Ebrard.
[3519] Isa_57:1. Cf. Coccejus: “The time is impending, in which it will be better to die than to live.” Hammond.
[3520] Also against Grot., Laun., Vitr., etc.
[3521] The part. pres. marks the words οἱ ἐν κυρ . ἀποθν . in relation to the idea οἱ νεκροί (Züll., incorrectly: “Those exposed to death”), as a designation given more accurately than in a mode having no regard to time.
[3522] 1Co_15:18; 1Th_4:16.
[3523] Rev_2:10.
[3524] Rev_6:10, Rev_8:3 sqq.
[3525] Rev_7:9 sqq., Rev_11:16 sqq., Rev_14:1 sqq., Rev_21:1. sqq.
[3526] Cf. Mat_26:64.
[3527] Winer, p. 83.
[3528] Ebrard.
[3529] (Hengstenb.) Not αποθν ., as Winer, p. 297, attempts, who by the partic. understands the temp. fin. ἀποθνήσκουσι .
[3530] Cf. Rev_9:20.
[3531] Cf. Heb_4:9 : κατάπαυσις .
[3532] κοπ ., Rev_2:3. Cf. Rev_21:4.
[3533] Rev_2:2.
[3534] Cf. Rev_2:5; Rev_2:19, Rev_3:8.
[3535] De Wette; cf. Grot.: “The memory of deeds.”
[3536] Sophael., Philact., 1420: ἀθάνατον ἀρετήν [“immortal virtue”]; v. 1443: οὐ γάρ ἡ εὐσέβεια συνθνήσκει βροτοῖς [“Piety does not die with mortals”]. Aboth., Rev_6:9 : “At the hour of man’s departure, gold and silver do not accompany him, but the law and good works.”
The entire section, Rev_14:6-13, Hammond refers to the times from Domitian to Constantine.
The old Lutheran exposition[3537] understood by the angel with the eternal gospel, Luther. Such an interpretation was made already by Michael Stifel, in the year 1522. Bugenhagen took Rev_14:6 sqq. as the text for his funeral sermon on Luther.[3538] A Catholic compositor, who was engaged in setting up the Lutheran Bible, Wittenberg, 1623, committed great offence by substituting “neu” (new) for “ewig” (everlasting).[3539] Calov. understood by the angel (Rev_14:8), the second Martin, viz., Chemnitz with his Examen Trid. Conc. ( ἔπεσεν Βαβ .); by the angel (Rev_14:9), the antagonists of the Calixtines, among whom he reckons also himself.
Bengel preferred to refer the angel (Rev_14:6) to John Arnd; the μεσουράνημα is
Germany. The angel (Rev_14:8) is probably Spener.
[3537] “Almost all of our writers” (Wolf). Cf. also Vitr.
[3538] Cf. Bengel, Erkl. Off., p. 758.
[3539] Cf. Wolf on Rev_14:6.
LXXVII. Rev_14:13. ἀπʼ ἄρτι
Observe the force of the ἐκ τῶν κοπῶν , as in note on ch. Rev_2:2. The promise ἀναπαήσονται belongs here only where there have been previously κόποι , viz., toilsome exhaustive labors, not for self, but for the Lord.