Heinrich Meyer Commentary - Revelation 14:6 - 14:6

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Heinrich Meyer Commentary - Revelation 14:6 - 14:6


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Rev_14:6 sq. ἄλλον ἄγγ ., as Rev_10:1, in distinction from those that appeared in former scenes. Against the idea and phraseology of the Apoc., Hilgenf.[3478] refers the ἌΛΛΟΝ ἌΓΓ . to the Messiah, designated in Rev_14:1, whom he regards the first with respect to the angel here mentioned (Rev_14:6; Rev_14:8-9).

ΠΕΤΌΜΕΝΟΝ ἘΝ ΜΕΣΟΥΡΑΝΉΜΑΤΙ . Like the eagle which (Rev_8:13) flies in the zenith, this angel is to reach the whole earth with its cry.

ἜΧΟΝΤΑ . Cf. Rev_10:2, Rev_1:16.

ΕὐΑΓΓΈΛΙΟΝ ΑἸΏΝΙΟΝ . As the article is lacking, the gospel of God’s eternal counsel of salvation cannot be meant.[3479] Too generally, and missing the idea ΑἸΏΝΙΟΝ , C. a Lap. also explains: A message which promises eternal blessings in heaven. This reference De Wette combines, without proper clearness, with that which is alone correct, to the decree of God from eternity with respect to the things proclaimed in the gospel which the angel has. It is not, however, the summons to repentance sounded forth in Rev_14:7, that forms the contents of the message, which is a gospel because of a term being afforded even enemies for repentance;[3480] but the authentic explanation is to be derived from Rev_10:7,[3481] where by the same expression ( ΕὐΗΓΓΈΛΙΣΕ ) reference is made directly to the eternal counsel of God, with respect to the glorious end at the coming of the Lord. As all patience and victorious fidelity of believers depend upon this message, it also contains the ground for the succeeding call to repentance in Rev_14:7.

ΕὐΑΓΓΕΛΊΣΑΙ ἘΠῖ ΤΟῪς ΚΑΘΗΜΈΝΟΥς , Κ . Τ . Γ . The infin., which explains the idea ΕὐΑΓΓΈΛΙΟΝ , is in its formal dependence upon ἜΧΟΝΤΑ to be explained indeed from expressions like Luk_12:50; Luk_7:40, Joh_16:12 :[3482] yet the distinction is to be observed, that in this passage the ΕὐΑΓΓ . ΑἸΏΝ . appears chiefly as the visible object which the angel has ( ἜΧ ., see above) in his hand—possibly in the form of a little book.[3483] The ἘΠῚ with the acc. following ΕὐΑΓΓΕΛΊΣΑΙ , which does not occur elsewhere in such combination, has a meaning analogous to that of the ἘΠΊ with the dative occurring with ΠΡΟΦΗΤΕῦΣΑΙ . Not without violence is Ewald’s explanation: “Above—because the angel flies above all lands.”

To the dwellers on earth goes forth the evangelical message of the angel in the same sense as in Rev_10:11, the προφητεῦσαι of John, which has indeed also an evangelical import (Rev_10:7). [See Note LXXVI., p. 000.] To the ungodly dwellers on earth, there proceeds from the message which is to all believers, a true ΕὐΑΓΓΈΛΙΟΝ , but threatens the Lord’s enemies with his coming to judgment, the strongest admonition to repentance. In Rev_14:7, therefore, there follows: ΦΟΒΉΘΗΤΕ ΤῸΝ ΘΕῸΝ ΚΑῚ ΔΌΤΕ ΑὐΤῷ ΔΌΞΑΝ ,[3484] with the express emphasis of the reason just indicated: ὍΤΙ ἩΛΘΕΝ , Κ . Τ . Λ .[3485]

ΚΑῚ ΠΡΟΣΚΥΝΉΣΑΤΕ Τῷ ΠΟΙΉΣΑΝΤΙ , Κ . Τ . Λ . They are to worship, not the beast, but Him who has manifested himself by his work of creation as the sole true God and Lord of the world, who also will punish his despisers.[3486]

[3478] p. 438.

[3479] This is the same as the opinion of the old Protestant expositors, who understand, by the angel, Luther. See also Ebrard.

[3480] Hengstenb.; cf. against him, Ebrard.

[3481] Cf. Züll.

[3482] De Wette.

[3483] Rev_10:2.

[3484] Cf. Rev_11:13.

[3485] Cf. Rev_11:18, Rev_6:7.

[3486] Cf. Rev_4:11; lsa. Isa_40:12 sqq., Isa_41:1 sqq.

NOTES BY THE AMERICAN EDITOR

LXXVI. Rev_14:7. εὐγγέλιον αἰώνιον

Alford says briefly on Düsterdieck’s interpretation: “I should have thought that such a rendering only needed mentioning to be repudiated. Ch. Rev_10:7, which is adduced to justify it, is quite beside the purpose.” Ebrard really anticipates every objection to the older interpretation here urged: “The older exegetes, together with Lücke, are probably right when they understand the contents of the message in general as the message of the salvation in Christ. ‘An eternal message of joy’ that is, indeed, which the angel here brings; he brings a message which is eternal as to its contents, and, therefore, is eternal also, according to its announcement, as since the foundation of the world there has been no other message of joy and salvation, and in eternity there will be no other. That the definite article does not stand here, is owing to the fact that the message is to be described, as it appears to the ἔθνεσι , κ . τ . λ ., viz., as one new to them. The angel has ‘an eternal message of salvation to bring them.’ ” So also Gebhardt, who refers, besides, to the error of our author in conceiving of something being intended by this proclamation for the ungodly inhabitants of the earth, that is different from the real contents of the message. Gebhardt regards the angel only “an Apocalyptic art-device” to describe vividly “the publication of Christianity in ever-widening circles,” which “is in reality accomplished by the apostles and other preachers,” and coinciding in meaning with Mat_24:14.