And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,
The Angel with the Everlasting Gospel, Rev 14:6-7
6. another angel ] Different from the many mentioned before, perhaps especially distinguished from the one who appears in ch. 10, but see Rev 14:17, Rev 18:1, where such a reference is hardly possible.
in the midst of heaven ] See on Rev 8:13.
the everlasting gospel ] Strictly speaking, these words have not the article, but neither has “[the] Gospel of God” in Rom 1:1. Even if, therefore, the grammatical usage of this Book were more regular than it is, it would be needless to translate “an eternal piece of good news,” in which, moreover, it would be hard to find a sense for the epithet. No doubt “gospel” is used in its constant N. T. sense; and the gospel is called “everlasting,” as declaring the eternal truth of God. The preaching of the Gospel here stands in the same relation to God’s Judgement as in St Mat 24:14. But notice, that the name is applied to the whole truth of God, not to what was revealed by Christ only: for the substance of the angel’s message is pure natural theism.
Fuente: The Cambridge Bible for Schools and Colleges
And I saw another angel – This must, of course, mean a different one from someone mentioned before; but no such angel is referred to in the previous chapters, unless we go back to Rev 12:7. It is not necessary, however, to suppose that John refers to a particular angel immediately preceding this. In the course of these visions he had seen many angels; and now, accustomed to these visions, he says that he saw another one employed in a remarkable embassy, whose message was suited to cheer the hearts of the desponding, and to support the souls of the persecuted and the sad – for his appearing was the pledge that the gospel would be ultimately preached to all that dwell upon the earth. The design of this vision is, therefore, substantially the same as the former – to cheer the heart, and to sustain the courage and the faith of the church, in the persecutions and trials which were yet to come, by the assurance that the gospel would be ultimately triumphant.
Fly in the midst of heaven – In the air; so as to appear to be moving along the face of the sky. The scene cannot be in heaven, as the gospel is not to be preached there; but the word must denote heaven as it appears to us – the sky. Prof. Stuart renders it correctly mid-air. He is represented as flying, to denote the rapidity with which the gospel would spread through the world in that future period referred to. Compare the notes on Isa 6:2.
Having the everlasting gospel – The gospel is here called everlasting or eternal:
(a)Because its great truths have always existed, or it is conformed to eternal truth;
(b)Because it will forever remain unchanged – not being liable to fluctuation like the opinions held by people;
(c)Because its effects will be everlasting – in the redemption of the soul and the joys of heaven. In all the glorious eternity before the redeemed, they will be but developing the effects of that gospel on their own hearts, and enjoying the results of it in the presence of God.
To preach unto them that dwell on the earth – To all people – as is immediately specified. Compare Mat 28:19; Mar 16:15.
And to every nation, and kindred, … – To all classes and conditions of people; to all human beings, without any distinction or exception. See the notes on Rev 7:9. The truth here taught is, that the gospel is to be preached to all people as on an equality, without any reference to their rank, their character, or their complexion; and it is implied also, that at the time referred to this will be done. When that time will be the writer does not intimate further, than that it would be after the beast and his adherents had attempted to stay its progress; and for the fulfillment of this, therefore, we are to look to a period subsequent to the rise and fall of that great anti-Christian power symbolized by the beast and his image. This is in entire accordance with the prediction in Daniel. See the notes on Dan 7:19-22.
Fuente: Albert Barnes’ Notes on the Bible
Rev 14:6-8
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach.
The angel in mid-heaven
I. The revival of a missionary spirit in the Church of Christ. We say a revival, for that spirit not only formed a necessary element all through the new dispensation, but it had its recognised place in the old. How many of the prophets of Judah and Israel, in varied words and imagery, exulted in the prospect of times when the exclusive privileges of the covenant-land would cease, when nations sitting in darkness would see the great Light! How often in the Psalms do we find the same aspirations! The sweetest strains of the minstrel monarch of Israel are missionary odes. It was the apostolic age, however, which was the era for the grand development of missionary zeal. But was missionary ardour to expire with the primitive era in the Church of Christ? a transient outburst of enthusiasm, when Peter and John crossed the borders of Palestine for the regions of Asia Minor and the distant lands of the dispersion; or when Paul braved the surges of the Adriatic and confronted the merchant princes of Corinth, the philosophers of Athens, and the captains of Imperial Rome? Far away in the distant east there lay a mighty empire. Poetry had sung of it as the climes of the sun, and British arms and enterprise had claimed it as their proudest trophy. But the darkness of spiritual death is brooding over it, and polluted fires are rising from unnumbered altars. Thither the Angel of the vision wings His way. Altar-fire after altar-fire is quenched. The chime of the Sabbath bell and the hum of the Christian school break the stillness of moral solitude, and he comes back to tell, In the region and shadow of death light has sprung forth. The evangelist beheld the Angel of the vision flying. It denoted at once suddenness and rapidity.
II. The instrumentality employed, the everlasting gospel. This was the book the Mission Angel held in his hand. It may seem to proud reason a poor weapon with which to effect the moral conquest of the world. And more especially when that gospel is proclaimed, not by angels, but by feeble men. But the foolishness of God is wiser than men, and the weakness of God is stronger than men. It seems to be a law or distinguishing feature in His government of the world that the mightiest ends are effected by the simplest and often unlikeliest means; that results are brought about by agencies and instrumentalities in themselves apparently inadequate to produce them. Look at His providential dealings as these are recorded in the page of Scripture. It was the sling of a shepherd-boy and a few pebbles from the brook which brought to the dust the giant of Philistia. Twelve humble fishermen from Tiberias shores (1Co 1:27-29). And, powerful in the past, the same moral and spiritual forces are still to be mighty for the pulling down of heathen strongholds. Countless Dagons are to fall before this Ark of God. And who can fail to admire the wondrous adaptation of that everlasting gospel to all characters, and ages, and times! The vision of the text, moreover, tells us it is destined, on a yet vaster scale, to vindicate its title to be the power of God unto salvation unto the very ends of the earth–the grand fulcrum and lever in one which is to elevate degraded humanity.
III. The extent of the commission: To preach to them that dwell on the earth, and to every nation, and kindred, and tongue, and people. (J. R. Macduff, D. D.)
The flight of the angel through heaven
I. The subject of his ministration: The everlasting gospel. This blessing God designs by the Christian ministry to confer upon the whole world.
1. The heathen have lost the knowledge of God. We may infer the greatness of this loss from the fact that the knowledge of God is the only foundation of religion. But how can this knowledge be restored? It is only taught by three volumes–Nature, Providence, and Revelation. But Nature and Providence never taught this knowledge without the comment of Revelation. Nothing restores the lost knowledge of God but the gospel.
2. They are without the knowledge of their sinful state.
3. They are without the knowledge of acceptance and pardon through the true Mediator.
II. The characteristics of this ministry.
1. It is the ministry of men. The term angel is not a designation of nature, but of office; ministers are called angels in Holy Scripture. The ministry of the gospel is exercised by men, that they may not only teach doctrine, but be the witnesses of what they teach.
2. It is an authorised ministry. An angel is a messenger, and a messenger must be sent. The command of the Lord is, Go ye into all the world, etc.
3. It is an open and undisguised ministry. St. Paul gloried in using great plainness of speech. There is nothing in Christianity that requires concealment.
4. It is a zealous and successful ministry. The attitude of flying, in which the angel is placed before us in the text, denotes zeal and activity; an eagerness to deliver the message, and to carry it into the remotest regions. And, thank God, we have such a ministry in progress. It has met with difficulties, and future difficulties await it, yet it is pressing onward.
III. Its extensive commission. It is sent to every nation, and kindred, and tongue, and people.
1. The gospel is equally needed by all nations, and equally adapted to all.
2. There is an essential difference between the Jewish and Christian dispensations. The Jewish dispensation was restricted to one nation and period; the Christian dispensation is universal, embracing all the different tribes of men, and extending to the end of time.
3. The extensive commission recorded in the text is the foundation of universal philanthropy.
4. It gives noble and expanded views to Christians. Study and understand your own religion. It is not one amongst many modifications of human opinion. It is from God, and it is intended by Him, like Aarons rod, to swallow up every other.
IV. The specific objects of the angels ministry.
1. The angel cries out, Fear Him. The fear of the Lord is the beginning of wisdom, the source and guard of virtue. But the heathen are without it. They have religious fear, but not the fear of God. The fear of God is a mixture of awe and love.
2. To establish His worship. This is another effect of the promulgation of the gospel. Instead of idols, to place the true God in His temples. Instead of polluting orgies, to teach men to wash their hands in innocency, and thus to encompass Gods altar. Instead of vain mediators, to have the name of Jesus in which to trust.
3. To claim for God His revenue of praise and glory.
Lessons:
1. Behold, then, a glorious object of contemplation–the progress of the angel in the midst of heaven.
2. It depends on you to speed or delay the angel.
3. Let it not discourage us, that the world maybe tossed and troubled. (R. Watson.)
An ideal preacher
I. His theme is glorious.
1. A gospel-message of Divine love.
2. An ever-enduring gospel.
(1) Because its elementary truths are absolute.
(2) Because its redemptive provisions are complete.
3. A world-wide gospel.
(1) A necessity to all mankind.
(2) Equal to all mankind.
II. His movements are expeditious.
1. The message is urgent.
2. The time is short.
3. Life is uncertain.
III. His sphere is elevated. It is the characteristic of all truly regenerated men that they are not of the flesh, but of the Spirit; that they set their affections on things above; that though in the world, they are not of the world; that they live in heavenly places. (Homilist.)
The dissemination of good and the destruction of evil
I. The dissemination of good.
1. The gospel in itself is good. It is at once the mirror and the medium of eternal good.
2. The gospel in its ministry is good. It comes from heaven, and is conveyed by heavenly messengers to men.
3. The gospel in its universality is good. It overleaps all geographic boundaries, all tribal, linguistic distinctions, and addresses man as man.
4. The gospel in its purpose is good. Its supreme aim is to induce all men to worship Him who made heaven, earth, and sea.
II. The destruction of evil.
1. This aggregation of evil must fall. Faith is to overcome the world.
2. This aggregation of evil falls as the good advances. (D. Thomas, D. D.)
The preaching of the everlasting gospel
I. The commission to preach the gospel. Some persons are heard falsely to argue that there is no need to send the tidings of redemption to the heathen; that they will be saved or be lost, according to their use or abuse of the light they have received; and that to impart to them the gospel is only to increase their condemnation, if they die unbelieving. But to such cavils we need not reply. Our Lords command, as well as the conduct of the angel in our text, is clear and express.
II. The manner in which that commission is to be executed.
1. By calling sinners to repentance.
2. By directing them to Christ.
3. By warning them of a future judgment. (C. Clayton, M. A.)
The undying theme–the originality and acceptability of the gospel
1. The gospel, in its authorship, is one with nature.
2. The gospel, in its comprehension or extent, includes heaven and earth. The flying angel unites the two, and shows in clear and bold figure the celestial origin of the gospel. It is no growth of the darkened earth–no high stage of a merely natural development–no offspring of civilisation. Heaven and earth are made one again in the gospel.
3. The gospel, in its history, advances from the deepest obscurity to the highest prominence.
4. The gospel, in its design, unites the particular and the universal.
5. The gospel, in its spirit, unites the purest mercy with the most perfect justice.
I. A statement of the gospel.
1. Its originality. That is original which is the first of its kind, and stands alone. Absolute originality is to be found in God alone; for the Divine mind alone has the power of pure creation. The gospel is original, whether we view it as emanating from God, as a series of facts in human history, or as a new life in man–that is, whether we view it as a creation of God the Father, of God the Son, or of God the Holy Ghost.
2. Its acceptability lies in this–that it satisfies the demands of an honest and earnest mind. Is proof required that the Word of God, as a historical and literary production, is what it claims to be? It possesses more evidence on this point than any other book. But the point in respect of which the gospel is most widely and warmly accepted is that it satisfies the heart and conscience.
II. How the gospel is everlasting. We may here take the two aspects under which we have just considered the gospel, and show how the epithet everlasting applies to each–how it is for ever original or new, and how it is for ever good or acceptable.
1. The gospel is everlasting in its originality. The word new has two meanings, not only different, but apparently opposed to each other, which yet, taken together, give all the more complete an idea of the gospel. We call that new which is the first of its kind; we also call that new which is the last or latest of its kind. The gospel is the first and last system of truth, the oldest and the newest thought of God. It is everlasting, although new. Other new things soon lose their freshness, wither, and grow old; but it remains ever new, full of the life of God, fresh as the morning of creation. It continues new by ever growing newer–ever leading us deeper into its source in God.
2. The gospel is everlasting in its acceptability. We do not grow insensible to its influence through repeated experience of its power. The more we come into living contact with it, the more do we see its beauty and profundity–the more do we see that its meaning and charm are quite inexhaustible. (F. Ferguson.)
The missionary angel
1. It is the everlasting gospel, because it deals with everlasting things. It proclaims the everlasting God.
2. It is the everlasting gospel because it emanates from the everlasting God.
3. The everlasting gospel because it is based upon the everlasting covenant.
4. The everlasting gospel because it guarantees to us everlasting life, the life of communion; the life of knowledge, of entering more and more into the mind of God, and drawing our whole lifes power from Him, the Lord our God.
5. The everlasting gospel because it is sure to bring to us everlasting joy. (E. A. Stuart, M. A.)
The everlasting gospel
I. The angel spoken of is not merely an individual, but the representative of all faithful ministers of the gospel.
II. The title which the Spirit of God here gives it. It is called in our text the everlasting gospel.
1. It is called the everlasting gospel because the substance of it was settled in eternity by the triune Jehovah, in the counsel and in the covenant of peace. It is the revelation of the eternal purpose of God.
2. It is called the everlasting gospel because, in spite of all the opposition that has been offered to it, it has continued still to be preached, and it will always so continue.
3. Another reason is because, amidst all the changes to which this sublunary state is subject, the gospel alone is unchangeable, and alone affords a safe and solid foundation, on which the people of God can rest.
4. Once more, it is called the everlasting gospel, because all its promises are yea and amen in Christ Jesus, and never can be revoked.
III. The instrumentality employed in its promulgation.
IV. The predicted triumphs of the gospel. (R. Shutte, M. A.)
The everlasting gospel
Some one not long ago published a book with the title, Gospels of Yesterday. It discussed the writings of several authors who, in our generation, have caught the popular ear, and analysed their doctrines with keen incisiveness. At present I will not pass a judgment on its estimates. But how striking the name itself! Gospels of Yesterday–how many there have been of them! They lasted as long as they could, but the world outgrew them. There is only one gospel which is everlasting. Now, why is this? What makes the gospel of Christ everlasting?
I. Its universal message. The reason why so many gospels have been doomed to become gospels of yesterday has been because they have addressed themselves to what is transient or partial in human nature, and not to what is permanent and universal. Men have been hailed as saviours of society because they have been able to give relief from a need pressing at some particular time, or because their doctrines have fallen in with some passing phase of popular sentiment. But the glory of Christianity is that its teaching is addressed to what is most characteristic in human nature and absolutely the same in all members of the human race, whether they be rich or poor, whether they inhabit the one hemisphere or the other, and whether they live in ancient or modern times. You have only to glance at the most outstanding words of the gospel to see this. Take, for example, the word soul. This word was in the very forefront of the teaching of Jesus. Jesus went down to the child, the beggar, the harlot–the weakest and most despised members of the human family; and when He was able to find even in them this infinitely precious thing, it was manifest that He had discovered the secret of a universal religion; because, if this existed even in the lowest, then it existed in all. Or take another great word of the message of the gospel: take the word sin. This word also is borne on the forefront of Christianity, and how universal is the response which it finds in the heart of man! Not to multiply illustrations too much, take only one more–the word eternity. This is also a word which the gospel carries on its very front. It speaks of it wherever it goes. Christ brought life and immortality to light by the gospel; He spoke of the objects of the world invisible as one who had lived among them; and He spoke to men of a home of many mansions to which they were to aspire. Now, this message strikes a chord in every human heart.
II. Its particular message. The great things in human nature are, as I have said, common to all; yet human nature is never precisely the same in any two specimens. There were never in this world even two faces absolutely alike; and much less are the minds ever precisely alike which lie behind the faces. The gifts of nature, such as beauty, strength, ability, genius, are distributed in ever-varying proportions, and the various circumstances in which people grow up emphasise the natural differences. Some are born to wealth, others to poverty; the gifts of some are improved by education, the genius of others is buried beneath the hard conditions of adversity. What a difference it makes in the fate of a human being whether he is born in the heart of Africa or in the capital of England! But the gospel has a message for this difference in each specimen of human nature, and for each quarter of the globe and each age of the world, as well as for that which is common to all. God has a special message for every age. His gospel has a word in season for every condition of life–for the little child, and the young man in his prime, and for old age–a word for the multitude and a word for the few. The Chinese, when they accept the gospel, will find secrets in it which the British have never discovered; the twentieth century will discover phases of the Christian life which are lacking in the nineteenth. We have not exhausted Christ, and we have not exhausted the gospel of Christ. (J. Stalker, D. D.)
The gospel in terms of duration
This word gospel, we bethink us, gets only its modern form in our homelier phrase good news. The word here linked with it, therefore, is scarcely the sort of word we would naturally link with it–an eternal gospel. Eternal good news? The combination is one which strikes our ear as if it contradicted itself. News flashes and fades. How little is there that we would still call news after a days sun has set upon it! Yet there is a sense in which news may be said sometimes to last. The news is so important to us that it lingers in the heart, and in a manner keeps itself fresh. The gospel is always new, because you are always gathering something further of its import, or sighting something hitherto unexplored of its sublimity.
I. The gospel has in it every element of durability.
1. There are some enterprises, some houses of business so safe, as you call them–so set for enduring–that even prudent men will count upon the future of them as if it were present. Such concerns are always conceived and conducted, you will find, on principles of wisdom–of wisdom that is calm and clear-sighted, fit to anticipate dangers and to provide for difficulties, so that surprise or loss is made as unlikely as may be. Such concerns, moreover, are usually built up slowly–grow firm as they grow great, and at every stage are solid all through to the heart. This element of durability belongs to the gospel. It took existence under a wisdom which was at once infinite in its range and eternal in its experience. The gospel was matured in sight of every difficulty and every danger it could ever meet. It has never shown the least kinship with things hasty, immature, unstable. It is built into the system of things, and is thus settled upon foundations that are too deep and broad to come within the power of any law of destruction or damage or change.
2. There is another important element of durability in the gospel. The Divine justice, it is evident–the eternal sense of what is morally due, and the eternal fulfilling of what is morally right–cannot afford to brook the least breath of contravention. Now, it is an eminent peculiarity of the gospel, that it stands in the most intimate harmony with justice. It is such, that whithersoever it goes supreme justice goes with it.
3. The gospel has still another element of durability. Purity is proof against decay; impurity is decay already begun. And the gospel is a holy thing. It sprang from holiness: it was framed upon holiness; it makes for holiness.
4. I will name only one thing more about the gospel which involves its enduringness. We count upon the success of an undertaking which has abundance of strength behind it. What project would we not reckon secure of a firm place in history if the flag of every nation were unfurled around it, and every heart was knit to every other in the resolve that it should prosper and last? But all our figures are poor when we bring them alongside of the fact concerning the strength which girds this gospel. It is the gospel of the Omnipotent. But is His gospel then omnipotent? Virtually it is.
II. The gospel may be called eternal because duration hitherto has been so full of it. The material universe, we have come to know, is stupendously great. Thought wearies itself in a wilderness of world-systems; and when our glasses have carried our vision farthest into the teeming depths of space, we more than conjecture that we have only been gazing around the horizon-line of an ocean of Divine handiwork. Yet, in the minds of those to whom both are equally known, the gospel bulks larger than this universe that is so nearly infinite. We catch stray echoes of the converse of mightier intelligences than time can hold–of beings who know creation with a knowledge which dwarfs all our science into the knowledge of children; and for once that they are thinking of Gods creation they are ten times thinking of Gods salvation. And this, we may assure ourselves, does no more than reflect the thought of the adorable Creator. The Lord of the gospel is the Lord of creation, and He is the Lord of creation as the Lord of the gospel–this actually now, and this potentially from before the world began. This gospel would seem to be the oldest thing we know. For it has the look of being more than an eternal thought of the Divine mind, and more than an eternal purpose of the Divine will; it wears an appearance of completeness, of maturity, of readiness, of actuality almost; it has gotten a prerogative of making a place for itself among eternal things, and of casting its own influence into the whole current of the immeasurable past. We listen on this sea-board of time, and the sound which reaches us out of the shoreless eternity is a gospel-sound. We are hearing the far-coming murmur of an eternal gospel.
III. The gospel may be spoken of as eternal because it will always be what it has always been. No change is to be detected in its character or its contents through all the changes that have come to pass in its condition and its circumstances. It has not even developed, save in manifestation and in the spread of its influence among men. What, then, of the future? What of the coming generations of the history of the gospel in the world? These may see more of change than even the past generations have seen. Shall the gospel itself be touched with change? The Scriptures, which hold the revelation of it from the beginning, may come to be beheld in a light so searching, that venerable beliefs as to their formation may be universally modified. Meanwhile the gospel will stand as it has never but stood; and the total result of all new light, of all new movement, will be the more full and luminous display of what those tidings are which abide for ever. And is it so? Shall this gospel which we so poorly preach, and which men are so slow to hear–shall it be to some of us our theme, our motive, our inspiration, the breath of our life, when the first ages of redemption have gone far into the past? Still new?–and still the same? Even so. The same Saviour, the same great kinship to Him, the same clearing of the dark past, the same upward road to spiritual health and power, the same everlasting righteousness, the same mercy, the same love, the same peace and joy made up to eternal measure–this, with deepening knowledge of what it all means, and ever-gathering enrichment from what it all infolds, will the gospel of Jesus Christ continue to be as long as eternity continues I
IV. The gospel may be called eternal, in contrast to so much that is associated with it in the world. Is there anything at all in the world that is unshifting and sure? We think little about the uncertainty of things, because we know so little else. Yet it would be a luxury, we imagine, to be able to fix our thought, not to say our hope or our love, upon something which will not catch the general infection of things as it gets into treacherous motion, or slips our grasp, or vanishes, leaving us to soothe as we can our aching hearts. It is this gospel. It is what brings us to the friendly stability of God as a personal and present and settled possession. For the good tidings, from generation to generation, from man to man, from experience to experience, abides the same enriching, comforting, rectifying thing, unable to disappoint or deceive. (J. A. Kerr Bain, M. A)
The everlasting gospel
I. The gospel. It is a glad message from God to man; good news from heaven to earth.
1. Of Gods free love.
2. Of Gods great gift.
3. Of Gods propitiation for sin.
4. Of Gods righteousness.
5. Of Gods kingdom.
II. The everlasting gospel. (H. Bonar, D. D.)
The survival of the fittest
I. Because it gathers up all the teachings of nature. Ii. Because it fulfils all the predictions of prophecy.
III. Because it meets the universal wants of man.
IV. Because it possesses immortal youth.
V. Because it is ever gaining fresh empire and renown.
VI. Because its author has risen and reigns for ever. (F. W. Brown.)
The gospel of retribution
1. What, then, is this gospel? It is the gospel of retribution; we are to fear and glorify God because the hour of His judgment is come. This is the truth which the angel flying in mid-heaven, between God and man, proclaims and always will proclaim. This is the truth which St. John calls an eternal gospel–not the gospel, and still less the only gospel, but still glad tidings of great joy to us and to all mankind. Are you disappointed? Do you say, That is true enough, no doubt. Sooner or later the actions of men do round upon them in the strangest way. A man may as soon jump off his own shadow as evade the consequences of his own deeds. But we need no apostle, no angel out of heaven, to teach us that. Our poets, our moralists, our philosophers, our very novelists, have long sung in that key. And our own hearts, our consciences, our experience of life, have taken up and swelled the strain. We need no future witness to the fact of retribution. But there is no gospel in the fact. It brings no good tidings to us, but rather tidings of despair. A gospel of redemption would be good news indeed if it could possibly be true; but a gospel of retribution is a mere contradiction in terms. Are you so sure that every man must receive according to his deeds that you have made your ways and doings good, that you dread and resist every temptation to do evil? You respect and observe the law of gravity because you are quite sure that it k a law. Do you show an equal respect for the law of retribution? Consider, again, if the law of retribution is familiar to you, is it nothing to you to be assured that what you admit to be a law is also a gospel? When we are told that Gods judgments on sin are an eternal gospel, a gospel for all beings in all ages, what is implied? This is implied–and there is no truth more precious or more practical–that the judgments of God are corrective, disciplinary, redemptive; that they are designed to turn us away from the sins by which they are provoked. Nothing can be more wholesome for us, and no truer or nobler comfort can be given us when we are suffering the painful consequences of our evil deeds, than the assurance that these retributions are intended for our good; not to injure or destroy us, but to quicken life in us, or the godly sorrow which worketh life. And, surely, up to a certain point at least, we can see that this law is a good law, deterring us from evil, driving and inviting us toward that which is good. But if the law work good it is good; i.e., it is a gospel as well as a law. It would be bad news that the law was to be repealed. That there is much in the operation of this law which as yet we cannot fathom, or cannot prove to be good, must be admitted. One mans guilt is another mans loss or pain. We often suffer as much from our ignorance as from our sins. The best people often have the hardest life. And here, as we cannot walk by sight we must walk by faith. Retribution is a gospel, an eternal gospel, because it is medicinal and redemptive, because it either corrects that which is evil in us, or because it is a discipline by which we are prepared for larger good.
2. But this mystery of unprovoked or disproportionate suffering may grow clearer to us as we consider that, in his eternal gospel, St. John includes not only present, but also future judgments. The angel is always proclaiming judgment, but he also proclaims hours of judgment, crises in which the whole story of a life, a race, or an age, is summed up, and finally adjusted by an unerring standard. Such an hour was then at hand. Such an hour is never far off from any one of us. No fact, no truth, proclaimed by Christ and by His angels or messengers, has been invested with more awful terrors than this of the last judgment–the last, or at least the last for us, the judgment which closes this earthly span. And, to flesh and blood, it must always be full of terror. And yet there are considerations which may well abate our surprise. For, with all his fear of judgment, there is a deep craving for justice in every mans heart, and a profound conviction that, in some respects at least, he has never had it, or never had it to the full. His neighbours have wronged him. He has had to suffer for their folly, their extravagance, their crimes, their sins. His actions have been misrepresented, his motives misconstrued. Or circumstances have been against him, and he has never been able to get the culture he longed for and prized. Poverty, drudgery, grief, and care have exhausted him, leaving him no leisure and no force for pursuing the loftier aims of life. Or he has been unfortunate in the relationships he has formed, and found them a burden instead of a help. As you all know, there are men who, in a thousand different ways, have been crippled, hampered, thwarted, defeated in the race of life, who have never had a fair chance, whose hearts have been shaken and soured by the accidents and changes of time. And if to any of these sufferers from misfortune or injustice, sitting in darkness and asking, What does it all mean? you could say with conviction and authority, It means that the end is not yet; but the end is coming. God will yet do you ample justice, redress all your wrongs, compensate you for all your losses, turn all your sorrows into joy, make you what you would be, and enable you to do and to get all you crave–would not such a message be a true gospel to him? If he could believe it, would it not be to him as life from the dead? Would he be slow to give glory unto God? And is it not good news that when we pass from the hasty censures of a busy and careless, if not a cruel, world, we shall be weighed in finer scales and a truer balance? that our most inward and delicate motives will be taken into account, as well as the blundering actions which so ill expressed them by One who knows us altogether, and reads the thoughts and intents of the heart? Fear God, then, and give Him glory, for the hour of His judgment is coming and is nigh. You cannot help but fear Him, indeed, for His pure eyes must discern much evil in you which you have failed to detect; and at His bar you will have to answer for your injustice to your neighbours, for the wrongs you have done them, for your misconstructions of their characters, their actions, their motives. But, according to St. John, with fear or reverence we are to blend thanksgiving. According to him, retribution is a gospel as well as a law, and we are to give glory to God even as we advance toward His judgment-seat. How should either an apostle, or an angel, bid us bless God for the hour of judgment as for a gospel, if there were no mercy, no hope, no blessing in it?
3. This gospel is an eternal, or universal, gospel, a gospel for all ages, for all men. It is proclaimed unto every nation, and tribe, and tongue and people. And here, surely, we may find a theme for praise. The world is full of injustice, full of misery. And as you think of these common events, events as common in every other circle as in your own, what a gospel is this which the angel, flying in mid-heaven, proclaims with a great voice: This world is not all. It is not the end, but only the beginning; and the beginnings of life are always obscure and mysterious. The hour of judgment is coming, in which the mystery will be explained and vindicated; in which God will redress every wrong, compensate every loss. Take the world as it is, cut it off from the great astronomical system of which it forms part, and it is a mystery which none can fathom. And take human life as it is, as a story without a sequel, and you can only give it up as aa insoluble problem, a mighty maze without a plan. But listen to this gospel of retribution, connect this world with the world, or worlds, in heaven, regard the present life as an introduction to, a discipline for, a larger, happier life to come, and your burden is eased; the problem becomes capable of a happy solution. If you must still fear God, you can also give Him glory because the hour of His judgment is coming, the hour at which He will gather the whole world under His rule, and all nations and tribes, and tongues and peoples, shall become His people and know Him for their God. That this law of retribution has another aspect, that the justice of God must be full of terror for as many as cleave to their sins and will not let them go, none of us are likely to forget. (S. Cox, D. D.)
The gospel enduring
Mineralogists and geologists are predicting in doleful strains the exhaustion of coal. Even such an eminent Christian philosopher as Dr. Chalmers believed that the mineral, vegetable, and animal resources of nature would fail to keep pace with the wants of a rapidly increasing population. But the gospel is eternal. Jesus Christ, the same yesterday, to-day, and for ever. Amid all lifes vicissitudes He is unalterable in love and power.
There followed another angel, saying, Babylon is fallen.—
The doom of the world-power
The second angel follows on the first; the doom of the world-city, the metropolis of the empire of the world-power, follows the proclamation of the gospel. The principles of Christs gospel must undermine the world-power: the fall of some Babylon principle has almost always succeeded the age of spiritual revival. Pagan Rome goes down before the gospel. (Bp. Boyd Carpenter.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. Another angel fly in the midst of heaven, having the everlasting Gospel] Whether this angel mean any more than a particular dispensation of providence and grace, by which the Gospel shall be rapidly sent throughout the whole world; or whether it mean any especial messenger, order of preachers, people, or society of Christians, whose professed object it is to send the Gospel of the kingdom throughout the earth, we know not. But the vision seems truly descriptive of a late institution, entitled THE BRITISH AND FOREIGN BIBLE SOCIETY, whose object it is to print and circulate the Scriptures of the Old and New Testaments, through all the habitable world, and in all the languages spoken on the face of the earth. Already they have been the instruments, by actually printing (or by affording the means to different nations to print for themselves) the Bible in a vast number of languages and dialects, so that it has been sent in hundreds of thousands of copies, in whole or in part, to almost every part of the globe: viz., in their native language to the Welsh; in Erse to the Irish; in Gaelic to the Highlands of Scotland; in Manks to the Isle of Man; in French, Italian, Portuguese, and Spanish, to those countries and Switzerland; in Low Dutch to Holland, c. in High Dutch to Germany, Prussia, c. Through them a similar society has been established at St. Petersburgh, by which the Bible has been sent in Slavonic to the Russians and in different dialects to the people of that vast empire; besides the Turkish, Tartaric, and Calmuck. They have also sent the Holy Scriptures in ancient and modern Greek to Asia Minor and the different isles of the Mediterranean Sea; in Arabic and AEthiopic to Egypt and Abyssinia; in Syriac to the Holy Land, and to the Christians at Travancore. They have also greatly and effectually assisted a very worthy society in the East Indies, whose indefatigable and incomparable missionaries, the Rev. Messrs. Carey, Marshman, and Ward, have translated the Scriptures into the principal languages of India; and they have furnished the means of printing a complete translation of the New Testament in the Chinese language at Canton, by the Rev. Mr. Morrison. In short, almost every nation in the universe has, through this society, directly or indirectly received, or is receiving, the words of eternal life; so that it appears to answer the description of the Apocalyptic “angel, flying in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
God having in a vision showed unto his servant John the reign and rage of antichrist, Rev 13:1-18, and in this chapter the care he would extend toward his church for the preservation of a godly seed during his reign, he now cometh by further visions to instruct him in what should be done during antichrists reign of forty-two months. The gospel should be preached: this I take to be the substance of this verse. This angel seems to me to represent faithful ministers speed and diligence to preach the gospel in all parts of the world. It is called
the everlasting gospel, either with reference to the time past, as much as to say, the old gospel; or to the time to come, it being that doctrine of salvation, besides which there neither is, nor ever shall be, revealed any other while the world endureth, Act 4:12.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. Here begins the portionrelating to the Gentile world, as the former portion related toIsrael. Before the end the Gospel is to be preached for aWITNESS unto allnations: not that all nations shall be converted, but all nationsshall have had the opportunity given them of deciding whether theywill be for, or against, Christ. Those thus preached to are”they that dwell (so A, Coptic, and Syriac read.But B, C, ORIGEN, Vulgate,CYPRIAN, 312, read, ‘SIT,’compare Mat 4:16; Luk 1:79,having their settled home) on the earth,” being of earthearthy: this last season of grace is given them, if yet they mayrepent, before “judgment” (Re14:7) descends: if not, they will be left without excuse, as theworld which resisted the preaching of Noah in the the hundred twentyyears “while the long-suffering of God waited.” “Soalso the prophets gave the people a last opportunity of repentancebefore the Babylonian destruction of Jerusalem, and our Lord and Hisapostles before the Roman destruction of the holy city”[AUBERLEN]. The Greekfor “unto” (epi, in A and C) means literally,”upon,” or “over,” or “in respect to”(Mar 9:12; Heb 7:13).So also “TO everynation” (Greek, “epi,” in A, B, C,Vulgate, Syriac, ORIGEN,ANDREAS, CYPRIAN,and PRIMASIUS). This,perhaps, implies that the Gospel, though diffused over theglobe, shall not come savingly unto any save the elect. Theworld is not to be evangelized till Christ shall come: meanwhile,God’s purpose is “to take out of the Gentiles a people for Hisname,” to be witnesses of the effectual working of His Spiritduring the counter-working of “the mystery of iniquity.”
everlasting gospeltheGospel which announces the glad tidings of the everlastingkingdom of Christ, about to ensue immediately after the “judgment”on Antichrist, announced as imminent in Re14:7. As the former angel “flying through the midst ofheaven” (Re 8:13)announced “woe,” so this angel “flying in the midst ofheaven” announced joy. The three angels making this lastproclamation of the Gospel, the fall of Babylon (Re14:8), the harlot, and the judgment on the beast worshippers (Re14:9-11), the voice from heaven respecting the blessed dead (Re14:13), the vision of the Son of man on the cloud (Re14:11), the harvest (Re14:15), and the vintage (Re14:18), form the compendious summary, amplified in detail in therest of the book.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And I saw another angel,…. This is to be understood not of one of the ministering spirits so called; for though wings are sometimes ascribed to angels, and Gabriel is said to fly swiftly; and though they desire to look into the mysteries of the everlasting Gospel, yet the preaching of that is not committed to any of them; but a minister of the Gospel is intended, who is the angel of the church, for in this book pastors of churches are so called, Re 1:20; and not a single minister of the Gospel is meant, but a set of Gospel ministers; and some think that those are designed who appeared in the eighth and ninth centuries, both in the eastern and western empire, against the worshipping of images; since this angel calls upon the inhabitants of the earth to fear God, give glory to him, and worship him, and not images; but there was little of the everlasting Gospel preached in those times. Others are of opinion that those who preceded, and led on to the Reformation, are pointed at by this angel, such as Wickliff in England, Franciscus Petrarcha in Italy, John Huss and Jerom of Prague in Bohemia, with others; but these also had not the everlasting Gospel in its clearness and purity, nor did they preach it to all the inhabitants of the earth; rather I think a set of Gospel preachers are intended, who will appear at the beginning of the spiritual reign of Christ, and will be a means of ushering it in; and these are the watchmen of Zion, who will give the Lord no rest till he has made Jerusalem the praise of the whole earth; and who will then see eye to eye in Gospel mysteries, and will publish good tidings of peace and salvation, and proclaim Zion’s King reigning, Isa 62:6; this angel is called “another”, being distinct from the voice heard Re 14:2, though he is the first with respect to the following angels, as appears from Re 14:9; the place where John saw this angel, and the position he was in, follow:
fly in the midst of heaven: the church, the great congregation, the several congregations of the saints; in the midst of which these ministers will preach righteousness, salvation, loving kindness, and truth, as Christ has done before them; and from hence the word of the Lord will go forth to all parts of the world: they will preach the Gospel openly and publicly, with great freedom, boldness, and intrepidity, in the view of all men, not fearing the faces of any; and the Gospel ministered by them will have a swift, sudden, and universal spread; they themselves will run to and fro, and the Gospel will run and be glorified, and the earth will be filled with the knowledge of the Lord, and multitudes will flock to Christ, who in that day will be alone exalted; for these ministers will come forth publicly:
having the everlasting Gospel; the Gospel in its fulness and purity; the Gospel of the grace of God, of free justification by the righteousness of Christ, of peace and pardon by his blood, and of complete salvation by him; called everlasting, because the substance of it was settled from all eternity, in the council and covenant of peace; it was ordained before the world was, and was hid in God from the beginning; and the revelation of it was of old; it was made to our first parents immediately after the fall, and was spoken of by all God’s holy prophets which have been since the world began; it was preached before unto Abraham, and in the times of Isaiah, and by other prophets, and so is no new upstart doctrine: besides, the matter of it is everlasting; it treats of everlasting things; of the eternal election of persons to salvation; of God’s everlasting love to them; of an everlasting covenant he made with Christ on their account; of blessings, promises, and grace given to them in him, before the world began; and of his being set up so early as a Mediator, and of his going forth in a way of grace from everlasting; as well as it reveals an everlasting righteousness, and brings life and immortality, or eternal life to light, or shows the way to everlasting life and happiness; to which may be added, that it will abide for ever, it will always remain, and that inexpugnable, maugre all the opposition of hell and earth; it will continue till all the elect of God are gathered in, notwithstanding the violence of persecutors, or the craft of seducers; nor will it be antiquated and made void by another Gospel succeeding it, for there will be no other: now this the ministers of those times will “have”; not in their heads only, by knowledge, but in their hearts, by experience, and will have it in their mouths, and speak it out freely and openly, and will have a commission from Christ to preach it, and gifts qualifying them for it:
to preach to them that dwell on the earth; that are in the apostate church, carnal, unregenerate, and earthly persons. The Complutensian edition reads, “that sit on the earth”; as persons abject, mean, and distressed, to whom the Gospel is acceptable:
and to every nation, and kindred, and tongue, and people; whether Jews, Turks, or Pagans; for the Gospel, as before observed, will now have an universal spread all the world over.
Fuente: John Gill’s Exposition of the Entire Bible
| The Three Angels. | A. D. 95. |
6 And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, 7 Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. 8 And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. 9 And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, 10 The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: 11 And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. 12 Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.
In this part of the chapter we have three angels or messengers sent from heaven to give notice of the fall of Babylon, and of those things that were antecedent and consequent to that great event.
I. The first angel was sent on an errand antecedent to it, and that was to preach the everlasting gospel,Rev 14:6; Rev 14:7. Observe, 1. The gospel is an everlasting gospel; it is so in its nature, and it will be so in its consequences. Though all flesh be grass, the word of the Lord endureth for ever. 2. It is a work fit for an angel to preach this everlasting gospel; such is the dignity, and such is the difficulty of that work! And yet we have this treasure in earthen vessels. 3. The everlasting gospel is of great concern to all the world; and, as it is the concern of all, it is very much to be desired that it should be made known to all, even to every nation, and kindred, and tongue, and people. 4. The gospel is the great means whereby men are brought to fear God, and to give glory to him. Natural religion is not sufficient to keep up the fear of God, nor to secure to him glory from men; it is the gospel that revives the fear of God, and retrieves his glory in the world. 5. When idolatry creeps into the churches of God, it is by the preaching of the gospel, attended by the power of the Holy Spirit, that men are turned from idols to serve the living God, as the Creator of the heaven, and the earth, and the sea, and the fountains of waters, v. 7. To worship any God besides him who created the world is idolatry.
II. The second angel follows the other, and proclaims the actual fall of Babylon. The preaching of the everlasting gospel had shaken the foundations of antichristianism in the world, and hastened its downfall. By Babylon is generally understood Rome, which was before called Sodom and Egypt, for wickedness and cruelty, and is now first called Babylon, for pride and idolatry. Observe, 1. What God has fore-ordained and foretold shall be done as certainly as if it were done already. 2. The greatness of the papal Babylon will not be able to prevent her fall, but will make it more dreadful and remarkable. 3. The wickedness of Babylon, in corrupting, debauching, and intoxicating the nations round about her, will make her fall just and will declare the righteousness of God in her utter ruin, v. 8. Her crimes are recited as the just cause of her destruction.
III. A third angel follows the other two, and gives warning to all of that divine vengeance which would overtake all those that obstinately adhered to the antichristian interest after God had thus proclaimed its downfall, Rev 14:9; Rev 14:10. If after this (this threatening denounced against Babylon, and in part already executed) any should persist in their idolatry, professing subjection to the beast and promoting his cause, they must expect to drink deep of the wind of the wrath of God; they shall be forever miserable in soul and body; Jesus Christ will inflict this punishment upon them, and the holy angels will behold it and approve of it. Idolatry, both pagan and papal, is a damning sin in its own nature, and will prove fatal to those who persist in it, after fair warning given by the word of Providence; those who refuse to come out of Babylon, when thus called, and resolve to partake of her sins, must receive of her plagues; and the guilt and ruin of such incorrigible idolaters will serve to set forth the excellency of the patience and obedience of the saints. These graces shall be rewarded with salvation and glory. When the treachery and rebellion of others shall be punished with everlasting destruction, then it will be said, to the honour of the faithful (v. 12): Here is the patience of the saints; you have before seen their patience exercised, now you see it rewarded.
Fuente: Matthew Henry’s Whole Bible Commentary
Another angel ( ). A new turn in the drama comes with each angel (Rev 7:2; Rev 8:3; Rev 8:13; Rev 10:1). Here the angel is seen “flying in mid heaven” ( ), while in 8:13 John heard him “flying in mid heaven” (genitive case of same participle, which see). This one is in the sight and hearing of all.
Having (). Accusative singular agreeing with like (flying), but in verse 7 is nominative, as if a new sentence like in 4:1.
An eternal gospel ( ). The only use of in John’s writings, though the verb (first aorist active infinitive epexegetical with like Joh 16:12) occurs here and in 10:7. Here it is not (the gospel), but merely a proclamation of God’s eternal ( here alone in the Apocalypse, though common in the Fourth Gospel and I John) purpose. Origen even took this “eternal gospel” to be another book to be written! Note the double use of (with accusative after and the genitive with ). See 5:9 for the races, etc.
Fuente: Robertson’s Word Pictures in the New Testament
In the midst of heaven [ ] . Rev., in mid – heaven. See on ch. Rev 8:13.
The everlasting Gospel (eujaggelion aijwnion). No article. Hence Rev., an eternal Gospel. Milligan thinks this is to be understood in the same sense as prophesying (ch. 10 11). Aijwnion includes more than mere duration in time. It is applied to that of which time is not a measure. As applied to the Gospel it marks its likeness to Him whose being is not bounded by time.
To preach unto [ ] . Rev., proclaim, which is better, because more general and wider in meaning. Epi which is omitted from the Rec. Tex. is over, throughout the extent of. Compare Mt 24:14. That dwell [] . Read kaqhmenouv that sit. So Rev., in margin. Compare Mt 4:16; Luk 1:79.
Fuente: Vincent’s Word Studies in the New Testament
1) “And I saw another angel,” (kai eidon allon angelon) “and I perceived (recognized) another angel,” one in addition to the seventh of the seven angels formerly introduced, Rev 8:2; Rev 8:6; Rev 11:15; Heb 1:14.
2) “Fly in the midst of heaven,” (petomenon en mesouranemati) “flying in mid-heaven,” above the throne of God, in the third heaven.
3) “Having the everlasting gospel to preach,” (echonta euangelion aionion euangelisai) “having, holding, or possessing the eternal good news to tell, announce, or preach.” The good news appears to be relating to the coming reign of Christ on earth and Judgment of the nations, Rev 7:9-14; Isa 35:4-10; Luk 21:28-36.
4) “Unto,” (epi) “over,” to announce, that all might hear; The final deliverance of Israel, the church, the redeemed, and creation itself are to occur at the second coming of Christ, when he comes to effect the restitution of all things, 1Co 15:23-28.
a) “Them that dwell on the earth,” (epi tous Kathemenous epi tes ges) “all those sitting upon (settled upon) the earth,” Gen 12:1-3.
b) “And to every nation,” (kai epi pan ethnos) “and announcing the eternal good news to every nation or race,” after which the end is to come, Mat 24:7-14.
c) “And kindred” (kai phelen) “and family tribe,” from which the redeemed had come, Rev 5:9.
d) “and tongue” (kai glossan) “and language or dialect,” that all may hear it, Rev 5:10.
e) “and people” (kai laon) “and unto every people, every kind of human being upon the earth; this good news for the Jews (Israel), the church, and the redeemed among the Gentiles means woe to the unregenerate. 1Co 10:32; Rev 8:13; Rev 13:7; Eph 3:9-10.
Fuente: Garner-Howes Baptist Commentary
Strauss Comments
SECTION 41
Text Rev. 14:6-7
6 And I saw another angel flying in mid heaven, having eternal good tidings to proclaim unto them that dwell on the earth, and unto every nation and tribe and tongue and people; 7 and he saith with a great voice, Fear God, and give him glory; for the hour of his judgment is come: and worship him that made the heaven and the earth and sea and fountains of waters.
Initial Questions Rev. 14:6-7
1.
What was the message of the flying angel Rev. 14:6?
2.
What significance does this vs. have for the missionary enterprise?
3.
What does the word fear mean in Rev. 14:7?
4.
What characteristics of God are discussed in Rev. 14:7?
Three Angelic Proclamations, and a Voice from Heaven
Chapter Rev. 14:6-13
Rev. 14:6
The preview of hope is now made available to mankind. John saw another angel flying in mid-heaven (see Rev. 8:13) having an eternal Gospel to preach over (epi over, the extent of) the ones sitting on the earth. Every one could now have an opportunity to hear the glorious gospel of Christ. There will be no national, color, social, or intellectual lines drawn as this angel proclaims the good tidings of forgiveness through Christ.
Rev. 14:7
Now the call is issued on behalf of the sovereign ruler of the universe for man to fear (phobthte 1st. aor. middle voice imp. plural the middle voice means that they are to make themselves fear God) God and give him glory; because the hour of his judgment came (elthen 2nd aor. ind. Gods judgment came in a sudden, single act!) The great voice requires three things of all who would escape Gods judgment (1) Fear God; (2) Give him glory; (3) Worship the creator of the universe.
Discussion Questions
See Rev. 14:14-20.
Fuente: College Press Bible Study Textbook Series
(6) And I saw . . .Better, And I saw another angel flying in mid-heaven, having an everlasting gospel, to declare glad tidings over them that sit on the earth, and over every nation, and tribe, and tongue, and people. In view of the world the gospel is proclaimed; this is the good news that God loves the world, has redeemed mankind, that they belong to Him. This word of God is the sword of the Spirit, and the weapon (not carnal) which the Church uses against her foes. It is represented as in the hand of an angel rising in view of all nations: The sound has gone out unto all lands.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
b. Three Angels Hovering In Mid-Heaven Over Jerusalem, Rev 14:6-13 .
1. First angel proclaims the triumphal everlasting gospel, Rev 14:6-7.
From mount Zion, where the martyr army is uttering its chant, the eye of the seer standing on Moriah is directed sky-wards, and beholds objects in next verse.
Fuente: Whedon’s Commentary on the Old and New Testaments
6. Another angel In addition to the many angels who have appeared in former scenes.
The everlasting gospel The truth of Jesus, everlasting in its endurance, unlike the falsehoods it contradicts. It is here strikingly intimated that the very beginning and source of the overthrow of antichrist’s citadel is the everlasting gospel. It is divine truth that is to overthrow this mighty stronghold of error and sin, which the “Lord shall consume with the breath of his mouth.” 2Th 2:8.
Nation kindred tongue people The cosmical four, implying the utmost universality, unlimited to any one land or continent. It is strictly a universal gospel, proclaimed to all mankind, and destined to universal diffusion.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And I saw another angel flying in mid-heaven having an eternal Gospel to proclaim to those who dwell on the earth, and to every nation and tribe and tongue and people, for he says with a great voice, “Fear God and give Him glory, for the hour of His judgment is come, and worship Him who made the heaven and the earth and sea and fountains of waters”.’
The message is specific, ‘the hour of His judgment is come’. There will be delay no longer (Rev 10:6). The fact that he has eternal good news or an eternal Gospel, good news that spans from beginning to end and on into eternity, in contrast with the message of the beast, may suggest that there is yet hope for these people, the earth-dwellers, if only they will repent, a message to all nations from which none is excluded. It is the last call. As such it must be seen as prior to the resurrection described above, and it would appear covers the brief period between the destruction of Babylon and the final Battle. Once the resurrection has taken place only judgment awaits the unrepentant.
This parenthesis is remarkable. Even at the last God appeals to men. Even while glory and judgment is being described God fits in a plea and warning to respond before it is too late. He is not willing that any should perish but that all should come to repentance (2Pe 3:9).
The call is for submission to God before it is too late, to respond to Him in awed fear, to give Him the glory due to His name, and to worship Him rather than the beast. This terminology is used as a deliberate comparison with their attitudes to the beast. They fear the beast and give him glory (Rev 13:3-4). But in contrast with the beast here is the One Who made Heaven and earth and sea. All is His and under His control. Therefore let them rather fear Him and give Him glory. Though beasts may have arisen from sea and earth, yet sea and earth are His not theirs. Let them therefore worship the source of all things
The creation of heaven, earth and sea parallels Rev 10:6, but here is added ‘fountains of waters’ i.e. fresh water sources. Thus He Who created the heaven and earth and sea also created the fountains of waters, the life-source for men. The reference to fountains of waters may include a spiritual reference and compare with Rev 7:17; Rev 22:1 and be a hint that life is still available for those who will repent (but compare Rev 8:10; Rev 16:4). He is the source of both kinds of life. The only question now is whether their hearts are too hardened to respond, and, sadly, that is what the passage suggests.
‘Those who dwell on earth’. The verb used for ‘dwell’ here is different from elsewhere and literally means ‘sit’ (kathemai). We can compare the similar use in Luk 21:35 where it relates to surfeiting and drunkenness and cares of this life in the light of the coming judgment at the end of the age. Thus it may have special reference to their casual attitude and worldly behaviour.
‘Fear God’. It is ‘the whole duty of man’ to ‘fear God and keep His commandments’ for ‘God will bring every work into judgment, with every hidden thing whether it be good or whether it be evil’ (Ecc 12:12). Compare also Exo 18:21; Psa 66:16; Ecc 8:12; Mat 10:28; Luk 12:5; Act 10:2; Act 10:22; Act 10:35; Act 13:16; Act 13:26; 2Co 7:1 ; 2Co 7:11; Eph 5:21; Php 2:12; Col 3:22 from which it is apparent that the fear of God is closely connected with obedience and a desire for purity. God is fearsome because He is holy (Rev 15:4). Thus those who seek Him will seek purity.
‘And give Him glory’ (compare Rev 4:9), for the giving of glory to Him is the sign of a pure heart (Psa 29:2). It symbolises obedience and openness before God (Jos 7:19; Mal 2:2). It should be done before it is too late (Jer 13:16; Mal 2:2).
Fuente: Commentary Series on the Bible by Peter Pett
The Three Angels Declare that the Time of Judgment Has Arrived ( Rev 14:6-11 ).
This section is paranthetical to bring out that those who are to be reaped have brought their own judgment on themselves in spite of God’s pleadings.
Fuente: Commentary Series on the Bible by Peter Pett
The angel in mid-heaven:
v. 6. And I saw another angel fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation and kindred and tongue and people,
v. 7. saying with a loud voice, Fear God and give glory to Him; for the hour of His Judgment is come; and worship Him that made heaven and earth and the sea and the fountains of waters. Here is a scene full of majesty and power: And I saw another angel flying in mid-heaven, having an eternal Gospel to proclaim to those that live on the earth, and to every nation and tribe and tongue and people, saying with a powerful voice, Fear God and give Him glory; for the hour of His Judgment has come; and worship Him that made the heaven and the earth and the sea and the springs of water. This passage has been understood by Lutheran commentators, and undoubtedly correctly, to apply to Doctor Martin Luther and the Reformation. For he, as the angel of the Lord, different from the other angels spoken of in the previous chapters, brought back and preached the eternal Gospel of the justification of a poor sinner through the merits of Jesus Christ alone, by faith. In the very midst of the kingdom of Anti-Christ he preached this Gospel, and with such divine zeal and power that many thousands of captives were filled with joy over the deliverance here proclaimed. To fear God alone, that was the message which Luther brought back once more, and not to quail before the power of him that usurped the throne of God; to give honor to the Lord only, and not to him that has taken His place with idolatrous ambition. To worship God in Christ alone, that was the content of the proclamation of Luther, to address Him in spirit and in truth, through the merits of Jesus Christ. For, truly, the time was come when the Lord’s hour of Judgment upon the world had appeared, when He wanted to make a selection and distinction between those that belonged to Anti-Christ and those whom He wanted for Himself. And therefore the true believers should adore, give divine honor, only to the almighty Creator of the world and of all it contains. The very words of the seer contain one of the mottoes of the Reformation: To God alone all glory! Thus Luther, called by God through His Word in a most singular manner, preached publicly, cheerfully, and loudly, in the midst of the dark kingdom of Anti-Christ, the pure, unadulterated Gospel of the Lord. With great power he testified that the faith of the Christians could and should rest, not on the word of the Pope or of any man, not on the resolutions of church assemblies and councils, but solely and alone on the Word of Christ as it is written in the Scriptures of the Old and New Testaments. With great power he testified that a man is justified and saved in no way and in no part by his own work and merit, but wholly and only through the work of Christ, which is imputed to the believer by faith. And with great power he testified that the works of the Christians that please the Lord are not such as they choose for themselves, but such as are performed by justified children of God, by faith, through the Holy Ghost, for love of God and their neighbor, and to the honor of the Lord. This Gospel, as preached by Luther, was propagated as though the angels themselves were carrying it forth from the little town of Wittenberg to all tongues and peoples; and the Church of the Reformation is still continuing its victorious course through the countries.
Fuente: The Popular Commentary on the Bible by Kretzmann
Rev 14:6-7. I saw another angel fly in the midst of heaven, &c. Such is the nature and character of the true Christian church in opposition to the wicked antichristian kingdom; and three principal efforts have been made towards a reformation at three different times, represented by three angels appearing one after another. Another angel, besides those who were employed in singing, is seen flying in the midst of heaven, and having the everlasting gospel to preach unto every nation and people, so that during this period the gospel should be preached, which is stiled the everlasting gospel; being, like its divine Author, the same yesterday, to-day, and for ever; (Heb 13:8.) in opposition to the novel doctrines of the beast and the false prophet, which shall be rooted up; Mat 15:13. The flight of the angel admirably represents the swiftness with which the gospel was disseminated and spread over the world. This angel is farther represented, as saying with a loud voice, “Fear God, &c.” Rev 14:7. Prophesy mentions things as come, which will certainly come. See Joh 12:31. But what this angel more particularly recommends, is the worship of the great Creator of the universe; worship him, &c. It is a solemn and emphatical exhortation to forsake the reigning idolatry and superstition; and such exhortations were made in the first and earliest times of the beast. Several of the Greek emperors, the council of Francfort in the year 794, the Carolin books, the council of Paris in the year 824, Claude bishop of Turin, Agobard archbishop of Lions, and many other bishops of Britain, Spain, Italy, Germany, and France, opposed the adoration of saints, angels, and images; and this public opposition of emperors and bishops in the eighth and ninth centuries appears to be meant particularly by the loud voice of the first angel flying, aloft, and calling upon the world to worship God. In another respect too, these emperors and bishops resemble this angel, having the everlasting gospel to preach unto every nation; for in their time, and greatly by their means, the Christian religion was propagated and established among the Saxons, Danes, Swedes, and many other northern nations.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rev 14:6 sq. ., 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 . 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 ).
. Like the eagle which (Rev 8:13 ) flies in the zenith, this angel is to reach the whole earth with its cry.
. Cf. Rev 10:2 , Rev 1:16 .
. As the article is lacking, the gospel of God’s eternal counsel of salvation cannot be meant. [3479] Too generally, and missing the idea , 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 ( ) 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 .
, . . . The infin., which explains the idea , is in its formal dependence upon 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 . . appears chiefly as the visible object which the angel has ( . , see above) in his hand possibly in the form of a little book. [3483] The with the acc. following , which does not occur elsewhere in such combination, has a meaning analogous to that of the with the dative occurring with . 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 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 , but threatens the Lord’s enemies with his coming to judgment, the strongest admonition to repentance. In Rev 14:7 , therefore, there follows: , [3484] with the express emphasis of the reason just indicated: , . . . [3485]
, . . . 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. Zll.
[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 .
Alford says briefly on Dsterdieck’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 Lcke, 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 , . . ., 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 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Rev 14:6-20 . Two visions, whose beginning in each case is marked by the formula (Rev 14:6 ; Rev 14:14 ), bringing the declarations of the judgment upon the world paying homage to the beast (ch. 13), stand therefore in inner connection with the vision (Rev 14:1-5 ), because they serve in their way for the encouragement of believers oppressed by the beast and his worshippers. The first vision (Rev 14:6-13 ). The first vision is concluded with an express reference to the foundation of the patience for believers lying here (Rev 14:12 ), since a heavenly voice proclaims a glorious promise for those who are faithful, and expressly enjoins that John should write down this assurance that is so important (Rev 14:13 ).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2516
THE GOSPEL PREACHED TO ALL NATIONS
Rev 14:6-7. I saw another angel fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come.
ON many occasions we find angels employed by God to execute his purposes respecting men. Sometimes they have been sent as executioners of his judgments; but most generally as dispensers of some special mercy; for their more appropriate office is, as ministering spirits, to minister unto the heirs of salvation.
In the passage before us an angel is sent, not to an individual, or a family, or a single nation, but to the whole world; having received a commission to preach the everlasting Gospel to every nation, and kindred, and tongue, and people upon the face of the whole earth. His mode of executing this commission also is made known to us; and the whole account will afford us very valuable instruction, whilst we consider,
I.
His commission
It is here manifestly intimated,
1.
That the whole world need to have the Gospel preached to them
[We are apt to imagine that every man may be saved by the religion which he professes: and to intimate the contrary is deemed a libel even upon the Deity himself. But on this subject we can know nothing except as we are informed by God himself: and we must not set up our opinions in opposition to his revealed will. We must receive with implicit faith the declarations of his word; and whether they accord with our preconceived views or not, we must rest satisfied, that the Judge of all the earth will do right. I am far from saying that God may not save some from amongst all nations, even though they have not a distinct knowledge of the Gospel: for God may do whatsoever seemeth him good; and we are no more at liberty to limit the exercise of his mercy, than we are the rights of his justice. But secret things belong to him; and the things which are revealed belong to us and to our children: and the uniform testimony of revelation is, that men are all in a lost and perishing condition; that they all need a Saviour; and that there is no other name given under heaven whereby any man can be saved, but the name of Jesus Christ. This then is the testimony which we must bear, without presuming to be wise above that which is written. Indeed the very circumstance of an angel being employed to preach the Gospel to the whole world, is itself a proof that the whole world needs to be instructed in it in order to their final salvation; for we cannot suppose that God would use such means for the information of the world, if the information itself were not greatly needed. We shall do well therefore to fix this as a settled principle in our minds, that as Christ has offered himself a propitiation for the sins of the whole world, the whole world needs to be directed to him as the only ground of a sinners hope.]
2.
That the office of a preacher is one which even an angel from heaven may well affect
[Think you that this angel counted his office an indignity? or that he regretted even his absence from the throne of God, whilst he was occupied in the discharge of it? No surely: a regard for Gods honour and for the welfare of mankind would carry him forward with exquisite delight, whilst flying through the vast expanse of heaven. And let me say, that the office, by whomsoever discharged, if executed with fidelity and zeal, is as honourable as any that can be sustained on earth. We justly account it a great honour to be an ambassador from an earthly monarch, and especially if for the purpose of effecting peace between contending nations. But how infinitely more honourable is it to be an ambassador from the court of heaven, and a representative of the King of kings, to proclaim to a rebellious world the terms on which they shall be restored to his favour, and receive all the benefits which Omnipotence itself can confer upon them! Let none then think lightly of this office; let none imagine that talents of the most distinguished kind can be employed in any service more worthy of them, or that in any line whatever the most strenuous exertions can be more richly recompensed: for if a preacher be made an instrument of saving only one single soul, he has already gained that which is of more value than the whole world.]
Let us now turn our attention to,
II.
His execution of it
There are many who imagine that the Gospel consists merely in an exhibition of Christ as crucified for the sins of men. That this is the point to which all must lead, I readily acknowledge: but it is necessary that men should be awakened to a sense of their guilt and danger, in order to prepare their minds for a due reception of the Gospel salvation: The whole need not a physician, but they that are sick: and, unless people feel their malady, it is in vain to speak to them of a remedy suited to it. The true mode of preaching the Gospel may be learned from the angel, in our text, who first calls men to a state of humiliation on account of sin; then exhorts them to embrace the salvation offered them in the Gospel; and then enforces his exhortation with a consideration calculated to stimulate them to the utmost care and diligence.
1.
He calls men to a state of humiliation, on account of sin
[The whole world ate asleep, or rather dead, in trespasses and sins. All fear of God, yea, all thought of God, is cast off; and men are as unmindful of their accountableness to him as if there were no God in heaven. To awaken them from their slumber, he opens his commission, by saying, and saying with a loud voice, Fear God. And in like manner would I lift up my voice like a trumpet, yea, if I could speak, as the angel himself, like thunder, it would be no more than the occasion calls for, if peradventure I might awaken one single soul to a consideration of his lost estate. I say to you all then, FEAR GOD; whatever be your age, whatever your condition, whether ye be old or young, or rich or poor, I say to every one of you individually as well as collectively, Fear God: for he is a great God, and of terrible majesty; and ye have all greatly offended him, and are obnoxious to his everlasting displeasure. In the view of this, even a heathen monarch issued a decree that every man in his wide-extended dominions should tremble and fear before the God of heaven [Note: Dan 6:25-26.]. And well may this be inculcated on every human being: for it is a fearful thing to fall into the hands of the living God. The inculcating of this too is a very essential part of the Gospel: for so was the Gospel ministered by the forerunner of our Lord, and by our Lord himself, and by all his holy Apostles: they all preached repentance towards God as preparatory to faith in our Lord Jesus Christ [Note: Mar 1:4; Mar 1:14-15. Luk 24:47. Act 20:21.]: and he neglects a very essential part of his duty who does not make repentance a preliminary requisite to a due reception of the Gospel salvation.]
2.
He exhorts them to embrace the salvation offered them in the Gospel
[God has in his tender mercy sent his only dear Son to die for our redemption; and has told us, that through him he will be reconciled unto us, and that all who believe in him shall be justified from all things. This Gospel then we should receive with the profoundest reverence, and the most lively gratitude. In so doing we give glory to all his glorious perfections. We glorify his wisdom and goodness, which have devised such a plan for the salvation of a ruined world: we glorify his love and mercy, in accepting it: we glorify his truth and faithfulness, in expecting the accomplishment of his promises in the appointed way. It is said of Abraham, that when a child was promised to him in his old age, he staggered not at the promises of God through unbelief, but was strong in faith, giving glory to God. Believe ye then, brethren, that this way of salvation through a crucified Redeemer is both suited to your wants, and sufficient for your necessities. Believe that, if you look unto Jesus, you shall be saved; and that those who come unto him he will in no wise cast out. Do not dishonour him by any doubts either of his ability or willingness to save you. Do not for a moment assign limits to the mercy of your God, or to the power of Christ, who is able to save you to the uttermost. If I may use such an expression, take God at his word; embrace his promises; rely upon them; plead them in prayer expect the accomplishment of them to your souls: and know that sooner shall heaven and earth pass away, than one jot or one tittle of his word shall fail.]
3.
He enforces his exhortation with a consideration calculated to stimulate them to the utmost care and diligence
[It is probable that there is some reference here to the judgments which will be inflicted on the anti-Christian powers, to make way for the more rapid diffusion of the Gospel. But that will be only a prelude, as it were, to the general judgment, when all the enemies of the Lord and of his Christ shall be finally destroyed. Of that period the Apostles often speak, with a view to detach our minds from present things, and to quicken us in our spiritual course: and so strongly did the Apostle insist upon this thought, that he judged it necessary afterwards to remove from his Thessalonian converts the erroneous impression, which, by the strength of his own representations, he had made upon their minds. Eighteen centuries have elapsed since that time; and consequently the destined period must be so much nearer its arrival. But, whether it be in itself near at hand or not, it is as it respects us; because at the instant of our dissolution all opportunity for repentance or faith is for ever closed. Can you think of this then, brethren, and delay this necessary work? What would not millions, who are gone into the eternal world, give for one single day to work out their salvation, if by any means it might be obtained? I pray you, lose not the present hour; but to-day, whilst it is called to-day, humble yourselves before God in dust and ashes, and embrace with all earnestness the salvation he has given you in the Gospel of his Son.]
Let me now yet further improve the subject,
1.
In reference to yourselves
[You generally acknowledge that the Gospel should be carried to heathen nations. But do not you yourselves need it as much as they? True, you are in some measure acquainted with the scheme of salvation: but to what purpose is it that you have a speculative knowledge of the Gospel, if you have not an experimental acquaintance with it in your souls? Let me then follow in the train of that divine messenger, and repeat to you his authoritative admonitions: Fear God Give glory to him Reflect how soon the hour of his judgment will have come, when all possibility of securing this salvation will be for ever terminated Despise not his message, because it is delivered by a worm like unto yourselves; for the word, however weakly delivered, is Gods, and not mine: and therefore I beseech you to receive it with meekness as an engrafted word, able to save your souls.]
2.
In reference to the general subject of missions
[What can we need to recommend the office of a missionary, when we see it executed by an angel from heaven? Suppose he had been commissioned to inquire for an assistant, who amongst us would not have volunteered his services? Or, if he had felt the need of pecuniary aid, who would not gladly have contributed to the utmost of his power? Methinks, the society now established in our Church, in concurrence with other societies of a similar nature, is that angel from heaven: and the voice of that society, like that of Jehovah himself, is, Who will go for us? Are there not then many amongst you ready to say, Here am I; send me? Would to God I could see such a zeal in the midst of you! Would to God that you were all, like that blessed angel, ready to deny yourselves, and make every sacrifice for the honour of your God! In the early ages of Christianity such a zeal was common; insomuch that the knowledge of Christ was in the space of thirty or forty years diffused through all the Roman empire: but now for these seventeen hundred years how little has been done towards the evangelizing of the world! Alas! not one sixth of the world knows so much as even the name of Christ; and of them, a very, very small portion, it is to be feared, knows him to any good effect. I call upon you then to awake from the supineness in which you have lain, and, by redoubled exertions, to redeem the time that has been lost, and the character of the Church to which you belong. The time for us to work is surely come; and if we enter into the sacred cause with suitable affection, we shall at least have the happiness of sowing what, at a future period, we may expect to produce an abundant harvest.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
(6) And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, (7) Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
We have here a beautiful description of the preaching of the ever1asting Gospel. I do not presume to speak decidedly, on any passage in the word of God which may be considered of doubtful signification; much less, on such, as in this book, which are in any degree mysterious. But I would humbly ask, whether, in what is here said, that it is the everlasting Gospel, the Angel, is here said to have been seen by John flying in the midst of heaven (that is, the Church,) to preach is not intended, the everlasting preaching of it, in all ages of the Church, against all the heresies which arise? The angel here seen, cannot be supposed to be any one individual person, or messenger, but the representative of all faithful ministers. By the Gospel preached, can mean no other than Christ himself, who is the sum and substance of all, and the full finished salvation by him, such as was preached by the Apostles, after the descent of the Holy Ghost. See Act 5:42 . Reader! what a relation is here at once given of the Gospel? What an importance is annexed to it, in that the Lord’s people shall have it preached to them, in whatever nation, kindred, tongue, or people, they shall be? So the Lord hath provided; and so will he accomplish his purpose. Oh! how eternally safe and secure are the redeemed of the Lord, Isa 27:13 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
6 And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,
Ver. 6. And I saw another angel ] This is held to be John Wycliffe, who wrote more than two hundred volumes against the pope, and was a means of much good to many. The Lady Ann, wife to King Richard II, sister to Wenceslaus, king of Bohemia, by living here was made acquainted with the gospel; whence also many Bohemians coming hither, conveyed Wycliffe’s books into Bohemia, whereby a good foundation was laid for the following reformation.
In the midst of heaven ] Not in fastigio caeli, in the height of heaven, as some render it; but allow rather, and as it were in the mid-heaven, because of the imperfection of his doctrine when it was first divulged.
Having the everlasting gospel ] The ancient truth, no new doctrine. A gentleman being asked by a Papist, Where was your religion before Luther? answered, In the Bible, where yours never was. It is called the eternal gospel (saith Brightman), as if the Holy Ghost would on purpose meet with the offence of those times, when the truth (that was restored) should commonly be condemned of novelty.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
6 13 .] Three Angels appear in midheaven, announcing three details of the period of the coming prophecy. A proclamation of the blessedness of the holy dead . These four announcements form the text and the compendium of the rest of the book: see Prolegg. v. parr. 57 ff. And I saw an [ other ] angel (besides those already mentioned) flying in mid-heaven (see ch. Rev 8:13 ), having the everlasting gospel (such and no other is the meaning of , notwithstanding that it is anarthrous. From this latter circumstance no argument can be derived in the case of a word which had become so technical an one: even in Rom 1:1 , we have : and in no place in the N. T. does the word occur in any other than the technical sense of “the Gospel.” Besides which, the epithet here, if nothing else, fixes it to this meaning. Dsterd., wishing to evade the prophetic sense, would render it, a message of good tidings (viz. regarding the Lord’s coming) determined by God from everlasting. And so Grot. (“bonum nuntium jampridem a Deo definitum”), Ewald, Zllig, Hengstb., al. I should have thought such a rendering only needed mentioning to be repudiated. Ch. Rev 10:7 , which is adduced to justify it, is quite beside the purpose. See there.
The epithet , here only applied to the Gospel, belongs to it as from everlasting to everlasting, like Him whose word it is: in contrast to the enemies of God whose destruction is in view) to preach (see reff.) to (“ over ,” throughout the extent of, and thus “ upon .” Or we may justify it as in reff., by the signification “with reference to,” “ towards .” Ch. Rev 10:11 , which is referred to by Dsterd., is not to the point) those that sit (reff.) upon the earth, and to every nation and tribe and tongue and people (cf. Mat 24:14 , , ), saying with a loud voice, Fear God and give Him glory (the message of repentance ever accompanies the hearing of the Gospel among the nations; cf. the first preaching of our Lord and of His Forerunner, Mat 4:17 ; Mat 3:2 , and St. Paul’s message to the Thessalonians, 1Th 1:9 ), because the season of His judgment is come (see the citation from Mat 24 above: the time of the end is close at hand when this great era of Christian missions is inaugurated: see below): and worship Him who made the heaven and the earth and the sea and fountains of waters (i. e. turn from idols and vanities to serve the living and true God. The division of the waters into the sea and the fountains is one kept up through this prophecy: cf. ch. Rev 8:8-11 , Rev 16:3-4 ). And another second angel followed (“Quot res nunciand, totidem nuncii,” of Grot., is not strictly correct, the last being announced merely by a voice in heaven. But it belongs to the solemnity of this series of proclamations that a separate place and marked distinction should dignify each of them) saying, Babylon the great is fallen , [ is fallen ] (aor. of that which is past; only to be expressed in English by a perfect), which hath given all the nations to drink of the wine of the wrath of her fornication (two things are mingled: 1) the wine of her fornication, of which all nations have drunk, ch. Rev 17:2 ; Revelation , 2) the wine of the wrath of God which He shall give her to drink, Rev 14:10 , and ch. Rev 16:19 . The latter is the retribution for the former: the former turns into the latter: they are treated as one and the same. Grot. and Ewald would render venenum ; and Ewald and Zllig understand by , vini fervidi, neither of which the words will bear. The whole is from Jer 51:7-8 , where Babylon is a cup in the Lord’s hand of which the nations are made to drink.
This is the first mention of Babylon, hereafter to be so much spoken of. I reserve treatment of the interpretation till ch. 17: only mentioning by anticipation that Rome, pagan and papal, but principally papal, is intended). And another third angel followed them saying with a loud voice, If any one worshippeth the beast and his image (see above, ch. Rev 13:15 ), and receiveth the mark on his forehead or upon his hand (ch. Rev 13:16 ), he also ( either 1) may be quasi-redundant, introducing the apodosis merely as an addition to the protasis, or 2) may mean, as well as Babylon. The former sense seems to me the more probable) shall drink (we have the second person of the same future form in Luk 17:8 ; see also Psa 74:8 , cited below) of the wine of the wrath of God, which is mingled (i. e. as E.V. poured into the cup. From the almost universal custom of mixing wine with water, the common term for preparing wine, putting it into the cup, came to be . Hence the apparent contradiction in terms here, (and in Psa 74:8 below). On Od. . 93, , Eustathius says, , . See Wetst., who gives several citations in which itself is derived from , a drinking-horn) pure (unmixed: cf. Galen in Wetst., , , .
The figure of the cup of the Lord’s wrath is found in ref. Ps., , . , from which this is evidently taken) in the cup of His anger, and shall be tormented with fire and brimstone in the presence of the angels and in the presence of the Lamb (see ch. Rev 20:10 , and ref. Isa. from which the imagery comes. De Wette is certainly wrong in interpreting “ nach dem Urtheile ,” “in the judgment of.” It is literal, and the meaning as in Luk 16:23 ff., that the torments are visible to the angels and the Lamb). And the smoke of their torment goeth up to ages of ages (see ref. Isa., and Gen 19:28 , which doubtless is the fountain-head: also ch. Rev 19:3 ): and they have not rest (from torment) day and night who worship the beast and his image; and whoever (from speaking collectively the solemn declaration becomes even more solemn by individualizing) receives the mark of his name. Here (viz. in the inference to be drawn from the certainty of everlasting torment to all who worship the beast or receive his mark: that all the saints of God must refuse to do either) is the endurance of the saints, who keep (the independent nom. construction, see reff.) the commandments of God and the faith of Jesus (gen. objective, which has Him for its object: compare ref. Mark). And I heard a voice out of heaven (whose, is not told us, and it is in vain to speculate: certainly not, as Hengstb., from the spirits of the just themselves. The would rather point to the angel who reveals the visions to the Seer, ch. Rev 1:1 , and compare ch. Rev 4:1 , and Rev 19:9 ), saying, Write, Blessed are the dead who die in the Lord henceforth (the connexion is not difficult. The mention of the endurance of the saints brings with it the certainty of persecution unto death. The present proclamation declares the blessedness of all who die not only in persecution, but in any manner, in the Lord, in the faith and obedience of Christ. And the special command to write this, conveys special comfort to those in all ages of the church who should read it. But it is not so easy to assign a fit meaning to . That it belongs to the former sentence, not to the following one, is I conceive plain: few will be found to join with Lambert Bos, Exercitt. p. 209, in connecting it to , and making it = , absolut. And, thus joined with the former sentence, it must express some reason why this blessedness is to be more completely realized from this time when it a proclaimed, than it was before. Now this reason will quickly appear, if we consider the particular time, in connexion with which the proclamation is made. The harvest of the earth is about to be reaped; the vintage of the earth to be gathered. At this time it is, that the complete blessedness of the holy dead commences: when the garner is filled and the chaff cast out. And that not on account of their deliverance from any purgatorial fire, but because of the completion of this number of their brethren, and the full capacities of bliss brought in by the resurrection. Nor can it legitimately be objected to this, that the pres. part. requires a continuance of that which is imported by it: that the deaths implied must follow after the proclamation. For no doubt this would be so, the proclamation itself being anticipatory, and the harvest not yet actually come: but on the other hand so much must hardly be built upon the pres. part., which is so often used to designate a class only, not to fix a time). Yea, saith the Spirit (the utterance of the voice from heaven still continues. The affirmation of the Spirit (reff.) ratifies the blessedness proclaimed, and assigns a reason for it), that they shall rest (the gives the ground of the , and the construction with an indic. fut. is a mixed one compounded of “that they may,” and “in that they shall.” The future from is formed as from . It seems not to be elsewhere found) from their labours: for their works follow with them ( , which has seemed so difficult, and which apparently gave rise to the of the rec., is in fact easily explained. They rest from their labours, because the time of working is over, their works accompanying them not in a life of activity, but in blessed memory: wherefore not labour, but rest is their lot. Wetst. quotes from Aboth vi. 9, “hora discessus hominis non comitantur eum argentum aut aurum aut lapides pretiosi aut margarit, sed lex et opera bona”).
Fuente: Henry Alford’s Greek Testament
Rev 14:6-20 : the fearful doom of the impenitent pagans is announced in a triple vision of angels (Rev 14:6-13 ), whereupon a proleptic summary of the final judgment on the world follows (Rev 14:14-20 ). In 6 13, 12 13 and . . (10) are the only specifically Christian touches; but the latter need not even be a scribal gloss, and 6 11 is intelligible as the outburst of a vehement Jewish Christian apocalyptist. The stylistic data do not justify any hypothesis of an edited source. The first angel (Rev 14:6-7 ) announces ( here, and perhaps also in Rev 10:7 , in neutral sense of LXX., 2Sa 18:19-20 ; Dio Cass. lxi. 13) to the universe the news that the divine purpose is now to be consummated, but that there is still ( cf. Rev 11:3 ) a chance to repent (implicit, cf. Mar 1:15 ). The sterner tone of Rev 8:13 to Rev 9:21 is due to the fact that men were there accounted as strictly responsible for their idolatry and immorality. Here the nations are regarded in the first instance as having been seduced by Rome into the Imperial cultus (Rev 14:8-9 ); hence they get a warning and a last opportunity of transferring their allegiance to its rightful object. The near doom of the empire, of which the prophet is convinced even in the hour of her aggrandisement (Rev 13:8 ), is made a motive for urging her beguiled adherents to repent in time and her Christian victims to endure (Rev 14:12 ). The substance of this proclamation is not much of a gospel, and the prophet evidently does not look for much result, if any. Its “pure, natural theism” (Simcox) is paralleled by that of Rom 2:5 f.
Fuente: The Expositors Greek Testament by Robertson
Rev 14:6 . : angels begin to fly in the Jewish heaven about the beginning of the first century B.C. (En. lxi. 1).
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Rev 14:6-7
6And I saw another angel flying in midheaven, having an eternal gospel to preach to those who live on the earth, and to every nation and tribe and tongue and people; 7and he said with a loud voice, “Fear God, and give Him glory, because the hour of His judgment has come; worship Him who made the heaven and the earth and sea and springs of waters.”
Rev 14:6 “I saw another angel flying in midheaven” In Rev 8:13 there is an eagle flying in midheaven, which implies something well visible and able to proclaim to the whole earth.
“having an eternal gospel to preach to those who live on the earth” This phrase, “an eternal gospel” is found only here. It is significant that the “gospel” here is for those who live (dwell) on earth and this is used often in Revelation of unbelievers. Some see this as a fulfillment of Mat 28:18-20 or more specifically, Mat 24:14 and Mar 13:10. The content of this gospel is much like the message of John the Baptist (cf. Luk 3:3-14) or Jesus’ statement to the evil one in Mat 4:10. The message of judgment is a significant element in this gospel. Rev 14:6-7 are significant, for they show us that all of these God-sent judgments on lost mankind are for the purpose of redemption (cf. Rev 9:20-21; Rev 16:9; Rev 16:11).
In Rev 14:12 true believers are characterized as those who (1) keep (i.e., present participle) the commandments of God and (2) keep (i.e., the same present participle) faith in Jesus.
“to every nation and tribe and tongue and people” See note at Rev 10:11.
Rev 14:7 “Fear God, and give Him glory” This is an aorist passive (deponent) imperative and an Aorist active imperative. There are three aorist imperatives in Rev 14:7. Mankind is commanded to respond to God in decisive acts of faith (cf. Joh 1:12; Rom 10:9-13). In Rev 11:13 fallen mankind seems to give God glory, but is quickly drawn away by the miracles of the beast in chapter 13 (a similar theology to the Parable of the Soils in Matthew 13; Mark 4; Luke 8).
“because the hour of His judgment has come” The term “hour” is significant in the Gospel of John (cf. Joh 2:4; Joh 4:21; Joh 4:23; Joh 5:25; Joh 5:28; Joh 7:30; Joh 8:20; Joh 12:23; Joh 12:27; Joh 13:1; Joh 16:21; Joh 16:32; Joh 17:1). It speaks of the divine timing of a preset event (the Day of the Lord, cf. Rev 14:15; Rev 9:15).
SPECIAL TOPIC: THE HOUR
“worship Him” This is another aorist active imperative which is a decisive command.
“who made the heaven and the earth and sea and springs of waters” This is similar to the affirmation found in Act 14:15, which quotes Gen 14:19; Exo 20:11 or Psa 146:6. God is described as creator as in Job 38-41. The only unusual phrase is “the springs of water,” which some see as
1. being connected to the earlier plagues of the angels (cf. Rev 8:10)
2. in contrast to the undrinkable sea water
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
saw. As “looked”, Rev 14:1.
another. App-124.
fly = flying.
the. Omit.
midst of heaven. See Rev 8:13.
the = an.
gospel. Greek. euangelion. Only here in Rev. Compare App-121 and App-140.
preach. App-121.
to. The texts read epi (App-104.)
Fuente: Companion Bible Notes, Appendices and Graphics
6-13.] Three Angels appear in midheaven, announcing three details of the period of the coming prophecy. A proclamation of the blessedness of the holy dead. These four announcements form the text and the compendium of the rest of the book: see Prolegg. v. parr. 57 ff. And I saw an[other] angel (besides those already mentioned) flying in mid-heaven (see ch. Rev 8:13), having the everlasting gospel (such and no other is the meaning of , notwithstanding that it is anarthrous. From this latter circumstance no argument can be derived in the case of a word which had become so technical an one: even in Rom 1:1, we have : and in no place in the N. T. does the word occur in any other than the technical sense of the Gospel. Besides which, the epithet here, if nothing else, fixes it to this meaning. Dsterd., wishing to evade the prophetic sense, would render it, a message of good tidings (viz. regarding the Lords coming) determined by God from everlasting. And so Grot. (bonum nuntium jampridem a Deo definitum), Ewald, Zllig, Hengstb., al. I should have thought such a rendering only needed mentioning to be repudiated. Ch. Rev 10:7, which is adduced to justify it, is quite beside the purpose. See there.
The epithet , here only applied to the Gospel, belongs to it as from everlasting to everlasting, like Him whose word it is: in contrast to the enemies of God whose destruction is in view) to preach (see reff.) to (over, throughout the extent of, and thus upon. Or we may justify it as in reff., by the signification with reference to, towards. Ch. Rev 10:11, which is referred to by Dsterd., is not to the point) those that sit (reff.) upon the earth, and to every nation and tribe and tongue and people (cf. Mat 24:14, , ), saying with a loud voice, Fear God and give Him glory (the message of repentance ever accompanies the hearing of the Gospel among the nations; cf. the first preaching of our Lord and of His Forerunner, Mat 4:17; Mat 3:2, and St. Pauls message to the Thessalonians, 1Th 1:9), because the season of His judgment is come (see the citation from Matthew 24 above: the time of the end is close at hand when this great era of Christian missions is inaugurated: see below): and worship Him who made the heaven and the earth and the sea and fountains of waters (i. e. turn from idols and vanities to serve the living and true God. The division of the waters into the sea and the fountains is one kept up through this prophecy: cf. ch. Rev 8:8-11, Rev 16:3-4). And another second angel followed (Quot res nunciand, totidem nuncii, of Grot., is not strictly correct, the last being announced merely by a voice in heaven. But it belongs to the solemnity of this series of proclamations that a separate place and marked distinction should dignify each of them) saying, Babylon the great is fallen, [is fallen] (aor. of that which is past; only to be expressed in English by a perfect), which hath given all the nations to drink of the wine of the wrath of her fornication (two things are mingled: 1) the wine of her fornication, of which all nations have drunk, ch. Rev 17:2; Revelation , 2) the wine of the wrath of God which He shall give her to drink, Rev 14:10, and ch. Rev 16:19. The latter is the retribution for the former: the former turns into the latter: they are treated as one and the same. Grot. and Ewald would render venenum; and Ewald and Zllig understand by , vini fervidi, neither of which the words will bear. The whole is from Jer 51:7-8, where Babylon is a cup in the Lords hand of which the nations are made to drink.
This is the first mention of Babylon, hereafter to be so much spoken of. I reserve treatment of the interpretation till ch. 17: only mentioning by anticipation that Rome, pagan and papal, but principally papal, is intended). And another third angel followed them saying with a loud voice, If any one worshippeth the beast and his image (see above, ch. Rev 13:15), and receiveth the mark on his forehead or upon his hand (ch. Rev 13:16), he also ( either 1) may be quasi-redundant, introducing the apodosis merely as an addition to the protasis, or 2) may mean, as well as Babylon. The former sense seems to me the more probable) shall drink (we have the second person of the same future form in Luk 17:8; see also Psa 74:8, cited below) of the wine of the wrath of God, which is mingled (i. e. as E.V. poured into the cup. From the almost universal custom of mixing wine with water, the common term for preparing wine, putting it into the cup, came to be . Hence the apparent contradiction in terms here, (and in Psa 74:8 below). On Od. . 93, , Eustathius says, , . See Wetst., who gives several citations in which itself is derived from , a drinking-horn) pure (unmixed: cf. Galen in Wetst., , , .
The figure of the cup of the Lords wrath is found in ref. Ps., , . , from which this is evidently taken) in the cup of His anger, and shall be tormented with fire and brimstone in the presence of the angels and in the presence of the Lamb (see ch. Rev 20:10, and ref. Isa. from which the imagery comes. De Wette is certainly wrong in interpreting nach dem Urtheile, in the judgment of. It is literal, and the meaning as in Luk 16:23 ff., that the torments are visible to the angels and the Lamb). And the smoke of their torment goeth up to ages of ages (see ref. Isa., and Gen 19:28, which doubtless is the fountain-head: also ch. Rev 19:3): and they have not rest (from torment) day and night who worship the beast and his image; and whoever (from speaking collectively the solemn declaration becomes even more solemn by individualizing) receives the mark of his name. Here (viz. in the inference to be drawn from the certainty of everlasting torment to all who worship the beast or receive his mark: that all the saints of God must refuse to do either) is the endurance of the saints, who keep (the independent nom. construction, see reff.) the commandments of God and the faith of Jesus (gen. objective, which has Him for its object: compare ref. Mark). And I heard a voice out of heaven (whose, is not told us, and it is in vain to speculate: certainly not, as Hengstb., from the spirits of the just themselves. The would rather point to the angel who reveals the visions to the Seer, ch. Rev 1:1, and compare ch. Rev 4:1, and Rev 19:9), saying, Write, Blessed are the dead who die in the Lord henceforth (the connexion is not difficult. The mention of the endurance of the saints brings with it the certainty of persecution unto death. The present proclamation declares the blessedness of all who die not only in persecution, but in any manner, in the Lord, in the faith and obedience of Christ. And the special command to write this, conveys special comfort to those in all ages of the church who should read it. But it is not so easy to assign a fit meaning to . That it belongs to the former sentence, not to the following one, is I conceive plain: few will be found to join with Lambert Bos, Exercitt. p. 209, in connecting it to , and making it = , absolut. And, thus joined with the former sentence, it must express some reason why this blessedness is to be more completely realized from this time when it a proclaimed, than it was before. Now this reason will quickly appear, if we consider the particular time, in connexion with which the proclamation is made. The harvest of the earth is about to be reaped; the vintage of the earth to be gathered. At this time it is, that the complete blessedness of the holy dead commences: when the garner is filled and the chaff cast out. And that not on account of their deliverance from any purgatorial fire, but because of the completion of this number of their brethren, and the full capacities of bliss brought in by the resurrection. Nor can it legitimately be objected to this, that the pres. part. requires a continuance of that which is imported by it: that the deaths implied must follow after the proclamation. For no doubt this would be so, the proclamation itself being anticipatory, and the harvest not yet actually come: but on the other hand so much must hardly be built upon the pres. part., which is so often used to designate a class only, not to fix a time). Yea, saith the Spirit (the utterance of the voice from heaven still continues. The affirmation of the Spirit (reff.) ratifies the blessedness proclaimed, and assigns a reason for it), that they shall rest (the gives the ground of the , and the construction with an indic. fut. is a mixed one compounded of that they may, and in that they shall. The future from is formed as from . It seems not to be elsewhere found) from their labours: for their works follow with them (, which has seemed so difficult, and which apparently gave rise to the of the rec., is in fact easily explained. They rest from their labours, because the time of working is over, their works accompanying them not in a life of activity, but in blessed memory: wherefore not labour, but rest is their lot. Wetst. quotes from Aboth vi. 9, hora discessus hominis non comitantur eum argentum aut aurum aut lapides pretiosi aut margarit, sed lex et opera bona).
Fuente: The Greek Testament
Rev 14:6. , an angel) Under the name of angels the preachers of the heavenly doctrine come, in Rev 14:6; Rev 14:8-9. [They are opposed to him who published the threefold woe, ch. Rev 8:13.-V. g.] But as to that which G. G. Zeltner has in his Diss, de Chiliasmo prsenti, 13, p. 22: Nor shall we be opposed, to it, if any one should affirm that the aid of Angels, or of one in particular, was employed here (Rev 21:1) in animating the Confessors of the Gospel, in the same sense in which an angel is said also to have stood beside Paul, Act 27:23, comp. with Daniel 10 throughout the whole chapter; and we admit that this explanation is MOST of all approved by us: we think that is more suitable to the three heralds (preachers) here mentioned.- , existing through eternal ages) , an age, is attributed to the Gospel, or to the office of publishing it, which the angel here has. It is therefore a definite age,[157] which, in accordance with the analogy of the other times, consists of two periods (chroni), and extends from the publishing of this Gospel to the judgment day itself. This length of the age in particular, besides many other things, affords an occasion for considering whether this angel be Arndt. We are not so certain that the second angel is already come; if he is already come, it must be understood of Spener. The third precedes the close of the 42 months by a shorter interval: although the worship of the beast himself, and not only the worship of the image, which is subsequent, is forbidden by him.-) There is a similarity of expression in -, ch. Rev 3:10, and -, in this passage.- ) Several copies read ,[158] according to the more usual phraseology of the Apocalypse. The Reuchlinian Manuscript has joined both readings: the better part of the copies, together with Lat. Orig. To sit on the earth is something more innocent than to dwell on the earth: the latter is the part of citizens, the former of persons less closely connected with it. They whom the three woes strike are spoken of as dwelling upon the earth: they to whom the everlasting Gospel is preached, as sitting on the earth. The difference between the words plainly appears from Isa 18:3, .
[157] But that the notion of a definite age contributes in no slight degree to confirm the harmony of the rest of the chronology of Scripture, the sainted Author appears to me to have proved in his Ord. temp. Ed. I. p. 410, Ed. II. p. 352, n. 20, saying, Paul makes repeated mention , of the ages, especially in the Epistles which were written when the close of the fourth space of a thousand years was now drawing near. Rom 16:25; Eph 2:7; Eph 3:9; Col 1:26; 1Ti 1:17; 2Ti 1:9; Tit 1:2; especially 1Co 10:11, where he says that , the ends of the ages, have arrived. The duration of the world contains 35 times, or 7 periods (chroni), or 3 1/2 ages altogether: and when Paul wrote thus. 18 times were just on the close, and 17 times still remained. These are in the ratio of 1 8/10 to 1 7/10, and are in the total 3 ages. We do not know how distinct a knowledge the apostles had respecting the past and future times of the world, before the Apocalypse was given to John, but undoubtedly they were so governed by God, that their expressions admirably agreed with the discovery about hereafter to take place. Comp. D. Burscher, in dem Versuch einer kurzen Erluterung des Prophet Jeremi Leips. 1756, pp. 255, 256.-E. B.
[158] BC Orig. Vulg. Cypr. 312 read . Rec. Text has , with A Memph. Syr.-E.
Fuente: Gnomon of the New Testament
Rev 14:6-11
2. THREE JUDGMENT ANGELS
Rev 14:6-11
6 And I saw another angel flying in mid heaven, having eternal good tidings to proclaim unto them that dwell on the earth, and unto every nation and tribe and tongue and people–As already noted this chapter gives a brief general description of the success made by the saints during the time the church was to wage war with the two beasts, and of its final triumph at the end of the world. The events mentioned are few in number, general in character, and far apart in point of time. The first paragraph certainly includes the redeemed of the 1,260-year period, and may be all the redeemed up to the close of that dreadful time. “Another angel” means one in addition to all the others he had seen in previous visions ; or, expressed differently, the meaning is that an angel gave him another vision. This text does not mean that the eternal good tidings–everlasting gospel–first began to be preached at the time referred to here; for the gospel of Christ began to be preached first on Pentecost according to the command of Jesus. (Luk 24:46; Act 1:8.) The gospel of Christ is the “eternal good tidings” which was to be preached till the end of the world. (Mat 28:20.) This preaching which the angel flying in the heaven announced to John seems to mean that done after the beginning of the Protestant Reformation, when the Catholic Church lost her dictatorial power and preachers were allowed, under the flag of Protestant liberty, to preach the Bible to all nations. The great apostasy came gradually, and the Reformation spread gradually, but it gave the liberty and furnished the motive for world-wide evangelism. The angel flying through heaven probably indicates the rapidity with which the preaching of the Reformation would spread. After the long night of spiritual slavery–the 1,260 years of religious darkness–the reformatory work spread by leaps and bounds. Soon all nations were allowed the privilege of reading and obeying without hindrance–a blessed privilege that people still have.
7 and he saith with a great voice, Fear God, and give him glory for the hour of his judgment is come:–This is substantially what Peter said to Cornelius; namely, those that fear God and work righteousness are acceptable to him. (Act 10:35.) Solomon taught the same lesson in these words: “Fear God, and keep his commandments; for this is the whole duty of man. (Ecc 12:13.) The angel was not announcing a new truth, but only what had been true all the way along. The application of this truth was to be carried out by obeying the same gospel that had been preached since Pentecost. Judgment here does not mean the final judgment when all nations will appear before the Lord, but the special judgment upon the beast at the end of the 1,260-year period; the time when the Catholic domination was to be broken and men be allowed to obey the gospel; hence, the command for them to “fear God, and give him glory.”
and worship him that made the heaven and the earth and sea and fountains of waters.–Paul declared that the “man of sin” would sit in the temple of God “setting himself forth as God.” (2Th 2:4.) That means, of course, that he would demand that reverence and devotion for himself which belong only to God. The Pope claiming to be the authoritative representative of Christ on earth is the only one that qualifies as deserving this description. This blind worship of a man is the thing which gave him complete sway over men for the long period of religious ignorance. But that anti-Christian power was broken by the Protestant Reformation, and men were taught that they were to worship the Creator of the universe, not man. In the symbol John heard the angel say that the everlasting gospel would be preached again; past history shows that it has been preached. This fact will be fully demonstrated by symbols yet to be studied.
8 And another, a second angel, followed, saying, Fallen, fallen is Babylon the great,–This does not mean another event that occurred after the things mentioned in verses 6 and 7. Rather this verse tells what transpired that made the proclamation of the everlasting gospel possible at that time. Though expressed in the past tense, all this was future when John saw the vision. This form of expression is called the “prophetic past,” which means that a thing is so certain to transpire that it is spoken of as if it had already come to pass. Isa 9:2; Isa 9:6 contains examples of the same usage. This is the first occurrence of the word “Babylon” in this book. Literal Babylon had long since disappeared; hence, the word here must be understood figuratively. See Rev 17:5 and Rev 18:2. “Fallen” did not mean that spiritual Babylon would cease to exist when the everlasting gospel began to be repreached, for its destruction will be at the coming of the Lord. (2Th 2:8.) It was to fall in the sense that it would no longer be able to make the world bow to the papacy
Just as Jerusalem, the capital of God’s ancient people and the place where the gospel was first preached, was typical of the church (Gal 4:24-31), so Babylon that once captured Jerusalem was made a type of the apostate church. Literal Babylon took the city, destroyed the temple, removed the holy vessels, and put the people of God in bondage for seventy years. The antitypical Babylon, the papal hierarchy, through a perversion of the church, took away the true worship of God, and put the people in spiritual bondage to papal authority for 1,260 years. The Reformation ended that bondage, but did not destroy the papal system any more than freeing Israel from Egyptian bondage destroyed Egypt.
that hath made all the nations to drink of the wine of the wrath of her fornication.–This is also highly figurative lan guage. Fornication, as we have already learned, is typical of false and idolatrous doctrine and practice. It is here also represented as wine. Drinking wine intoxicates and leads to folly and madness; practicing false doctrines leads to confusion and rebellion against God. Jeremiah spake of the city of Babylon thus: “Babylon hath been a golden cup in Jehovah’s hand, that made all the earth drunken: the nations have drunk of her wine; therefore the nations are mad.” (Jer 51:7.) Her antitype, papal Babylon, made the nations drunk with her false doctrines. In due time God allowed Babylon to he punished and finally destroyed; he has already broken spiritual Babylon’s strangle hold on the world and will destroy her at the Lord’s coming. The “wrath” here mentioned refers to the punishment that would fall upon her and those she deceives or intoxicates with her false teachings.
9 And another angel, a third, followed them, saying with a great voice, If any man worshippeth the beast and his image, and receiveth a mark on his forehead, or upon his hand,–This angel refers to the corrupt anti-Christian power as the “beast” which is mentioned in Rev 13:11. This was to encourage the struggling saints with the promise that their great enemy with his entire influence would finally be destroyed. He here specifically mentions all individuals who would accept and practice the false teaching of the apostate institution. For :comments on receiving the mark of the beast see notes on Rev 13:16-17.
10 he also shall drink of the wine of the wrath of God, which is prepared unmixed in the cup of his anger;–The figure here is that of drinking from a cup of poison that would make one stagger, reel, and fall. As drinking the wine of Babylon’s false doctrines led to religious drunkenness and departure from truth, so drinking the “wine of the wrath of God” means to suffer eternal banishment from his presence. Wine unmixed here means that the punishment would be up to full measure. God’s righteous indignation at sin would require that he allow wickedness to be properly rewarded. Paul so taught in 2Th 2:12. This is a strong incentive to righteous living.
and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb –The word “tormented” carries the idea of conscious pain, which in itself shows consciousness in the final state. Fire and brimstone are evidently used in a figurative sense to indicate the terrible punishment that the lost will have to endure. Anything requiring the use of such figures must be too dreadful not to escape. The language may be used with reference to the destruction of Sodom. (Gen 19:24.) Whatever this punishment may be, it will be unending. Mark refers to it as “where their worm dieth not, and the fire is not quenched.” (Mar 9:47-48.) Matthew refers to “eternal punishment” in direct contrast with “eternal life.” Eternal in both expressions is from the same Greek word. The punishment, therefore, is of the same duration as the life.
The angels and Christ being present need not be pressed to signify anything more than that they will he present when the wicked are sent away into their punishment. However, it may add to their torment for them to know that their punishment is according to the righteous judgment of Christ, and a justification of the rewards to the righteous. Blessings for the righteous demand punishments for the wicked, else righteousness would not be worth seeking.
11 and the smoke of their torment goeth up for ever and ever; and they have no rest day and night, they that worship the beast and his image, and whoso receiveth the mark of his name.–Smoke ceases to arise when the fire goes out. This is a symbol to indicate that their punishment would not end; the two expressions “for ever and ever” and “day and night” both show that to be the meaning. When the final sentence is passed, the destiny of the wicked is fixed forever. The remainder of the verse is a repetition of the description of those who will be finally rejected. The number John is here talking about are those who identify themselves with the apostate church in doctrine and practice. For comment on the mark and name of the beast see notes on Rev 13:16-17.
Commentary on Rev 14:6-11 by Foy E. Wallace
(2) The three angels of judgment–14:6-12.
1. And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people-Rev 14:6. This angel of proclamation symbolized the evangelism of the world with the gospel, and was paralleled with the angels of Mat 24:31, who were to be sent to gather his elect from the four winds of the earth, after the destruction of Jerusalem. The message of the everlasting gospel of this Revelation angel was the same gospel of the kingdom of Mat 24:14; Mat 24:31 -which was preached by the angels who gathered the elect from one end of heaven to the other, after the destruction of Jerusalem.
These angels of Revelation, as of Matthew twenty-four, symbolized gospel emissaries, and both passages (Mat 24:31 and Rev 14:6) referred to the universal expansion of Christianity which followed the downfall of Judaism. The end mentioned in Mat 24:14 –“and then shall the end come–undoubtedly had reference to the end of the Jewish state and the termination of the period of the persecution by the rulers of Rome and Judea.
The visions of Revelation are again seen to be an extension of the Lords abbreviated account of the same events in Matthew the twenty-fourth chapter, both of which were the delineations of the war against the Jews, the siege and destruction of Jerusalem, and of the terrible tribulation which the churches sustained and survived.
The evangelistic angel of verse 6 had the everlasting gospel to preach . . . to every nation, and kindred, and tongue, and people, while the angels of Mat 24:31 were sent to gather his elect from the four winds, from one end of heaven to the other. The events were the same, the angels were the same, their evangelistic mission and gospel message were the same, the symbolism was the same and the period the visions covered was the same–the time of trial and tribulation of the churches during the war against Jerusalem, with all of the events connected with its downfall and the subsequent persecution of the church.
The apocalyptist here envisions the immediate post-persecution unrestrained proclamation of the gospel. The angelic evangel was seen flying in the midst of heaven –that is, in the domain of the civil governments and political authorities that had waged the persecution against the church. But the persecutors were seen as having been defeated and the period of persecution as having ended, and the angel emissary was seen heralding the everlasting gospel to the people of the whole Roman world. It was the gospel which imperial power could not destroy, which had survived bloodshed and martyrdom–the everlasting and universal gospel then to be preached unto them that dwell on the earth (Judea and Palestine), where the saints had been killed, and to every nation, and kindred, and tongue, and people (the whole region of the persecuting powers). It iss the same universal, indestructible, everlasting gospel today.
2. Fear God, and give glory to him; for the hour of his judgment is come-Rev 14:7. The loud proclamation of this angel was a strong expression of the truth that the gospel has a message of fear and condemnation as well as of joy and salvation.
The message of the evangelistic angel is concluded with the exhortation to worship him that made heaven, and earth, and the sea, and the fountains of waters. These words declare that God is over every realm of the activities of the two beasts–the emperor and his satellite rulers–and that all should acknowledge and worship him.
3. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication-Rev 14:8. The second angel of this vision was the angel of doom-signifying the message of doom on Babylon-which here referred to apostate Jerusalem–and the eminent fall of the once holy city.
In Rev 11:8 apostate Jerusalem was designated spiritually as Egypt and Sodom to symbolize her state of apostasy. The reference to Jerusalem was made indisputable by the identifying phrase where also our Lord was crucified. The prophet Isaiah referred to apostate Jerusalem as the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers. (Isa 1:21) The Lords lament over the spiritual desolation of Jerusalem is recorded in Mat 23:34-37, climaxed with the impassioned appeal: 0 Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not.
The name Babylon had come to symbolize the ultimate in corruption, and the fallen Babylon of Rev 14:8 is figurative of the spiritual degradation of Jerusalem–the faithful city turned harlot, and which spiritually is called Sodom and Egypt, where also our Lord was crucified. Rome was never a faithful city to turn harlot, but these phrases are a fitting description of Jerusalem before and during the time of Christ.
The fornication of Rev 14:8 compares with the use of the same term in reference to Israels unfaithfulness to God in their Old Testament history. The wine of the wrath of her fornication denoted the drunkenness of spiritual idolatry resulting from the wine of wrath, the evil deeds of which called down the condemnation of God which brought the end in the destruction of the city and its temple.
4. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his Mark-Rev 14:9. The third angel of this apocalypse was the angel of judgment–the symbol of solemn warning against the worship of the beast, and receiving his mark.
As has been previously shown the beast of the land (in Palestine) obeyed the beast of the sea (the Roman emperor) and caused all the people to worship the Roman emperor whose image was the object of idolatry. This image worship was the mark of the beast. Having this mark inscribed in the forehead or in the hand was symbolic of its binding power, as an inviolable oath of allegiance. This particular announcement of the angel is not a pronouncement of judgment on the beasts, but rather a warning against the beast-worship and the condemnation that would come to all men everywhere who thereby received his mark.
5. The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone-Rev 14:10. The strong fermentation of wine used for liquors was often made more savory and agreeable to the taste by additives of certain spices or ingredients. But the wine of the wrath of God upon the idolaters of the imperial image worship would be poured out without mixture into the cup of his indignation–the wrath of God unmingled with clemency and without mitigation would be their condemnation. The worshipers of the imperial beast would share the same judgment pronounced upon him.
The elements of the torment meted out to the idolatrous worshipers of the beast was figuratively described as fire and brimstone. The inflammable mineral known in that day as brimstone was sulphuric in content, and when burning emitted a suffocating smell. It was used to describe the torment of the wicked–symbolic of the ultimate degree of remorse and anguish. It was no less fearful when put in the words of Paul in Rom 2:8-9 : Indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil. It means that the punishment of the wicked will consist of vexation of spirit, distress of mind, remorse of conscience, and anguish of soul.
6. The smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the beast and his image and whosoever receiveth the mark of his name-Rev 14:11. The duration of the condemnation on the idolatrous worship of the Roman beast was expressed in these terms of equal fear in the fateful words of this text.
The phrase forever and ever always meant endless. The single term forever may refer to a period of time–and though it must include all of the period to which it refers, it is limited to the duration of that period. On the other side of time, in eternity, there will be no time limitations; therefore, the words forever and everlasting and eternal (all from the same Greek term aionious) when used in reference to reward or punishment beyond this life must denote that which is without end. But when ever and ever are joined together in forever and ever, there is never a modification –it always means endless. So doctrinally, respecting the duration of the future punishment of the wicked, these verses carry no intimation of any limitation. Not only so– there is no cessation: and they have no rest day nor night –that is, no recess from torment, no release from punishment. The torment of the beast was to be interminable and without intermission.
Commentary on Rev 14:6-11 by Walter Scott
PROCLAMATION OF THE EVERLASTING GOSPEL.
Rev 14:6-7. – And I saw another angel flying in mid-heaven,having the everlasting Gospel to announce to those settled on the earth, and to every nation, and tribe, and tongue, and people, saying, with a loud voice, Fear God, and give Him glory, for the hour of His judgment has come; and worship Him that made the Heaven, and the earth, and the sea, and fountains of waters. The chapter from verse six to the end unfolds the order of events. The first vision anticipates the happy scene when, after the dark clouds of judgment have rolled aside, the bright dawn of the coming day fills the earth with gladness. The first and most joyous company in the scene delivered from the thralldom of Satan is the 144,000, the godly remnant of Judah standing in safety and in holy fellowship with the Lamb on mount Zion.The time and place of the vision itself (vv. 1-5), therefore, must be distinguished from its fulfilment. The sequence of events as the end is drawing to a close commences with verse six, the announcement to the world at large of the Everlasting Gospel.
Rev 14:6 – I saw another angel flying in the mid-heaven. The word another angel does not connect itself with the seventh angel (Rev 11:15), nor with the militant host under Michael in Rev 12:1-17, but with the eagle messenger flying in mid-heaven announcing woe (Rev 8:13). It may be said that the connection does not hold good, inasmuch as one is an eagle and the other an angel, but the objection is more apparent than real. The term angel in itself does not denote nature, but office, and is used both of spiritual beings and of men. The context, and not the word merely, must determine its application to men or spirits. Angel literally signifies messenger. Both the eagle and the angel are messengers. Both are witnessed flying across the firmament so as to scan the earth, even to its remotest bounds, and aloud proclaim their message.The flying eagle is a herald of judgment, the flying angel is a messenger of mercy.
Rev 14:6. – Will there be a literal announcement of the Everlasting Gospel by an angel? Will a spiritual being actually proclaim the glad tidings from mid-heaven in his rapid course? Angels will be largely employed in the providential and governmental economy both prior to and during the millennial kingdom. But the preaching of the Gospel, whether it be that of the kingdom, of the grace,or of the glory of God, is a task committed to men and not to angels, while the latter will, without a doubt, providentially expedite the work of declaring the good news in the closing days of the last prophetic week. But we apprehend that the preachers of the Everlasting Gospel will be converted Jews chiefly, and that the result of their mission will be an ingathering of a vast and countless throng of saved Gentiles for millennial blessing (Mat 25:34; Rev 7:9). Isa 66:19-21 is by some applied tothe same mission as we have here, but that is a mistake. The Isaiah mission has its place when the Lord comes in Person to plead with all flesh, as the previous part of the chapter conclusively demonstrates; whereas the Everlasting Gospel is announced to the nations before the Lord comes. The angel flying on his mission indicates that a widespread and rapid testimony to grace and a warning note of judgment are proclaimed on the eve of the day of vengeance of our God (Isa 61:2). It is only in visionthat the angel announces the Everlasting Gospel.
The Gospel preached now is that of Gods rich and sovereign grace to guilty sinners (1Co 15:1-4; Rom 1:16); and of the Gospel of the glory of Christ (2Co 4:4). The Gospel of the kingdom was preached prior to the death and resurrection of Christ (Mat 10:7), and will be preached again after the removal of the Church (Mat 24:14). We gather that the Everlasting Gospel is in substance that of the kingdom, here termed everlasting,because it is an ever-abiding truth that the Creator and not the creature is the only object of worship. This, too, is the only instance of the word everlasting applied to the Gospel. The earliest mention of the good news is contained in Gen 3:15, and on through the dark and ever-changing ages of mans history this Gospel remains unchanged in character, for God is everlastingly merciful, and from the entrance of sin into the world till its judgment at the Coming God alone is the hope of His creatures.
Those to whom the Gospel is announced are stated under five terms: (1) To those settled on the earth. We have had the same moral (See commentary on Rev 2:13, Rev 6:11, and Rev 11:11. We may add that we greatly question whether any of this class bow to the proclamation and receive the glad tidings; when the results of this mighty and extensive work of grace are before us, as in Rev 7:9, there is no mention of those that dwell on the earth. Here we have five classes to whom the Gospel is preached, there only four when the results are stated (see also 2Th 2:10; 2Th 2:12).) class of persons brought before us on several occasions (Rev 3:10; Rev 6:10; Rev 11:10, etc.). They are Christian apostates who had rejected Gods call to Heaven (Heb 3:1), and deliberately chose the earth and its interests instead. They have been described as those that dwell on the earth, but here a somewhat stronger expression is used, settled on the earth. (2) To every nation. (3) And tribe, or a part, a division of a nation or people. (4) And tongue, signifying the numerous languages and dialects spoken. (5) And people, whether organized or not; the masses of mankind. These last four terms really embrace the race, and express as a formula universality (Rev 7:9; Rev 11:9).Those then are the persons to whom this Gospel is preached. As to its reception by some and its rejection by others we are not here informed: that must be learned elsewhere.
Rev 14:7. – What is so publicly and widely announced is next declared. Fear God, and give Him glory, for the hour of His judgment has come. The first duty of the creature is to fear God, which is indeed the beginning of wisdom – twice repeated (Psa 111:10; Pro 9:10).It is, too, a call to turn from the Beast to God: from the creature to the Creator. The mass were glorifying a man whom Satan had deified. Him they worshipped. God alone was, is, and ever shall be glorified both in His character and in His works and ways. The world is here recalled to this grand and fundamental truth, almost entirely forgotten, Give Him glory. The solemn ground on which this call is based is next stated, For the hour of His judgment has come. What an awful moment in human history! God is about to intervene in judgment, and no power can arrest the stroke. It is about to fall on the ungodly world and apostate peoples, christian and Jewish. And worship Him that made the Heaven, and the earth, and the sea, and fountains of waters. The primary truth that God is the Creator of all, the visible and the invisible (Col 1:16), has been lost sight of. Man has usurped the place of God, and the claim of the Creator to the homage of the creature is well-nigh effaced from the minds of men. The truth of creation is the first and fundamental subject of divine revelation (Gen 1:1-31). Here it is recalled and enforced in light of immediate judgment.The worship of the Creator is a necessary law for men and angels. As we have had the race under a fourfold designation – nation, tribe, tongue, and people – so here creation is stated in four terms equally universal with the other: Heaven, earth, sea, and fountains.
How good, how gracious in God, ere His righteous vengeance search out the guilty of earth, to send to the race at large this final message couched in terms forcible and solemn! The moment is opportune, for every true thought of the Creator has been almost banished from the earth. All worship the Beast save the elect, then in a weak and feeble minority.
THE FALL OF BABYLON.
Rev 14:8. – And another, a second angel, followed, saying, Great Babylon has fallen, has fallen, which of the wine of the fury of her fornication has made all nations drink. It will be observed that there are three specific angelic announcements (Rev 14:6; Rev 14:8-9). The first and the third are proclaimed with a loud voice. Not so the second. Babylon, civil and religious, figures largely in Bible history. Whether viewed as a city (Jer 51:1-64), or as a religious system (Rev 14:8; Rev 17:1-18; Rev 18:1-24), it is a vast consolidated system and the enslaver of Gods people. Babylon of old was the first and only Gentile power on which God directly conferred governmental authority (Dan 2:37). Its doom, and the deliverance of Judah from the seventy years captivity were associated events. It will be so at the end. The Beast of the Apocalypse, which inherits the civil and political power of ancient Babylon, perishes at the Coming (Rev 19:1-21), and Gods people are delivered. But what is before us now is the mystic Babylon, that huge system of spiritual adultery and corruption which holds sway over the whole prophetic scene. It is scarcely possible to conceive of a huge system of wickedness eagerly embraced by the nations once called christian. It will nevertheless be so. Babylon here is the full development of the state of things under the Thyatiran condition of the Church (Rev 2:18-23). Protestantism as a system is destroyed at the Coming (Rev 3:3). Babylon falls before the Coming (Rev 17:1-18).
Babylon, the city of old, was the oppressor of the nations, and the centre and stronghold of the worlds pride and idolatry. Satan stamped his own character upon it. But Israel and her renowned capital, Jerusalem, should have been the people and city from whence the knowledge of Jehovah and power over the nations emanated. But Israel, having falsified her position as set on earth to administer righteous government in headship over the nations, and also having proved unfaithful to her mission in making known the character of the true and only God, is set aside. Babylon is the contrast to what Israel should have been, and, in fact, to what she will be when under the new covenant (Jer 31:1-40). The Church should have been a witness to Gods character as light and love, instead of which she has shown herself an unfaithful steward of the truth, and has failed as a witness to God and to Christ. Then, consequent on the moral ruin of the Church, the ground is prepared for Satan to introduce the mystic Babylon, the corrupter of the earth, and the spiritual enslaver of the nations who are madly intoxicated with her adulteries and corruptions. Her meretricious charms are gilded chains; her cup is full. The nations have yielded to her seductions, and have eagerly drunk out of her golden cup. Here her downfall is intimated, and that with intensity of utterance. The repetition of the word fallen must not be regarded as a mere Hebraism. The fall of the literal, as of the mystic, Babylon is similarly announced (Isa 21:9; Rev 18:2).
In the passage before us we have merely the fact announced that Babylon has fallen. It is regarded as an accomplished judgment. Particulars are reserved. The character, doom, and human instruments of her destruction are specified in chapters 17 and 18, while her utter and everlasting ruin is grandly celebrated in Heaven in the first three verses of Rev 19:1-21, and that as preliminary to the marriage of the Lamb. The whore is destroyed, and then the bride is displayed.
Rev 14:8. – The wine of the fury (or wrath) of her fornication drunk by all nations is a singular expression, and exceeds what is said of the Euphratean city (Jer 51:7). The Babylon of the Apocalypse has by herseductions, unholy allurements, and incitements to evil enthralled the nations. Their passions have been fearfully roused, and they are not only mad (morally, of course), but her illicit intercourse with them has wrought them up to frenzy. In the height of the ungodliness and folly of the unholy union between the corrupt Church and the equally corrupt nations, the welcome message falls upon our ears, Babylon has fallen, has fallen. In every respect the Babylon of the Apocalypse may be termed great in contrast to the city of old.
Delete the word city, erroneously inserted in the text of the Authorised Version (Rev 14:8). It is almost unanimously rejected by the authorities.
THE AWFUL DOOM OF THE WORSHIPPERS OF
THE BEAST, AND ENDURANCE OF THE SAINTS.
Rev 14:9-12. – And another, a third angel, followed them, saying with a loud voice, If any one worshippeth the Beast and his image, and receive a mark upon his forehead or upon his hand, He also shall drink of the wine of the fury of God prepared unmixed in the cup of His wrath, and he shall be tormented infire and brimstone before the holy angels and before the Lamb. And the smoke of their torment goes up to the ages of ages, and they have no rest day and night that worship the Beast and his image, and if any one receive the mark of his name. Here is the endurance of the saints, who keep the commandments of God and the faith of Jesus. We have had the fall of Babylon proclaimed in the previous announcement. The empire, in its full and consolidated strength of will and power, is the human destroyer of Babylon (Rev 17:16-17). Read The ten horns which thou sawest and the Beast. These, the horns and Beast, work together in united purpose to destroy the woman, or Babylon. This leaves the Beast unchecked in his career of wickedness and blasphemy. He had previously carried the woman, i.e., supported her. But now, utter hatred and disgust take the place of a former admiration for her spiritual pretensions. He must reign without a rival, be the sole possessor of power. A system of brute force is established, and its decrees unrelentingly enforced. After the destruction of Babylon the Beast assumes its worst character. The full development of evil, in the absence of the harlot, is rapidly consummated, and a stern and inflexible policy is pursued with the determination that all – rich and poor, great and small – must bow down and worship the Beast. Absolute subjection to the Beast is the law in the coming crisis. It is under these appalling circumstances that the loud note of warning is sounded to the Beast worshippers. The awful doom here announced, unequalled in its severity, is proportioned to the guilt and horrible iniquity then openly practiced.
The Beast and his image must both be worshipped, and his mark received either in the hand or forehead, and that under the dread penalty of death. There is no escape. The alternative to the worship of the Beast is death, probably in its severest forms, and all commerce, trade, and barter are sternly prohibited to those who refuse to recognise his claims (Rev 13:17).
The devotees of the Beast are here warned and threatened with punishments of so terrible a character that the very mention of them is enough to make ones flesh creep. But what of those who will have to endure them? The third angel says with a loud voice – so that all may hear, and thus be without excuse – he, who has worshipped the Beast and received his mark, also shall drink of the wine of the fury of God. The nations had drunk out of the harlots cup (Rev 14:8); now in retributive justice they shall drink out of Gods cup (Rev 14:10). In this cup there are no palliative ingredients (Psa 75:8). It is pure, unmixed wrath. He shall be tormented in fire and brimstone. The awful torment is individual. Each one shall suffer eternal misery in his own person. Fire and brimstone (Isa 30:33; Rev 20:10) are symbols of unutterable anguish. Another awful feature of the agony inflicted upon each adherent of the Beast is that the torment has to be endured before (or in the presence of) the holy angels and before the Lamb. The holy angels had been witnesses from their place on high of the horrible wickedness of the Beast and his abettors; now they will witness Gods vengeance, and each tormented one will know that the angels are looking down upon the scene of indescribable anguish, (At the period referred to, especially at its commencement, angels will be largely employed in the execution of decreed judgment (Mat 13:49-50; Rev 20:1-3). Then we read of that terrible expression, The wrath of the Lamb. Both the Lamb and the angels take part in executing the vengeance of Almighty God on the Beast and his followers.) and also before the Lamb, (The specific torment here alluded to for those who receive the mark of the Beast is that of fire and brimstone, in the presence of the Lamb, and this latter clause seems to contain the pungency of the curse, in the same way as is expressed in Rev 6:16, which expresses the horror felt by the wicked at seeing the face of Him that sitteth on the throne. – Notes on the Revelation, by Brodie, page 133.) Whom they had openly defied, and Whose blood had been wantonly trampled upon. This will, of course, add greatly to the horror of the situation.
Rev 14:11. – The smoke of their torment goes up to the ages of ages. In the previous clauses of this deeply solemn passage we have had the individual before us, as indicated in the use of the personal pronouns. Now, however, that the company is made up, the aggregate is spoken of – the smoke of their torment. What a lurid picture of complete and overwhelming judgment! (Gen 19:28; Isa 34:10). The harlot is similarly judged and punished (compare with Rev 19:3).
The expression for ever and ever is translated the ages of ages in all its eleven occurrences in the Apocalypse in the margin of the Revised Version. It is used to express:
The eternal (In eternity nothing is either past or to come but subsists. – Philo.) existence of God (Rev 4:9-10; Rev 5:14; Rev 10:6; Rev 15:7).
The eternal glory of the Lamb (Rev 5:13).
The eternal reign of believers (Rev 22:5).
The eternal doom of the devil (Rev 20:10).
The eternal torment of the lost (Rev 14:11).
The torment of the lost and of the devil is eternal. No rest day and night is the solemn pronouncement in Rev 14:11, and tormented day and night is the equally emphatic declaration of Rev 20:10 – no cessation, no alleviation; the agony is ceaseless. The endless horror of the Beast worshippers is beyond human conception. The eternal punishment of the lost is graven on the imperishable records of revelation. Sin and its punishment are measured by the greatness, the glory, and the eternity of God. He alone can reveal who and what He is. Sin against an infinite Being must necessarily entail infinite and eternal consequences.
Commentary on Rev 14:6-11 by E.M. Zerr
Rev 14:6. Everlasting gospel is what had been kept from the people during the Dark Ages. As long as Rome could hold her subjects in ignorance of the Bible she was able to continue the dictatorial rule over them. Even the kings and other rulers over the various nations and countries were held back because they were not permitted to make their own application of the scriptures either for the lives of their subjects or for themselves. They were told that the scriptures were “not of any private interpretation” (making a perverted use of 2Pe 1:20), and that they must leave that to the church. Not only were they forbidden to interpret what they might have been able to read. but the Bible was kept in the Latin language so that they could not even read it. But Martin Luther and his associates gave the Book to the people in their native tongue so they could read for themselves. Concerning this great work I shall make a quotation from Edward Gibbon the English historian: “By their hands the lofty fabric of superstition, from the abuse of indulgencies to the intercession of the Virgin, has been levelled with the ground. Myriads of both sexes of the monastic profession [that. of the secluded monks] were restored to the liberty and labors of social life. A hierarchy of saints and angels, of im- perfect and subordinate deities, were stripped of their temporal powers, and reduced to the enjoyment of celestial happiness; their images and relics were banished from the church; and the credulity [blind readiness to believe] of the people was no longer nourished with the daily repetition of miracles and visions.” Volume 4, Page 608.
Rev 14:7. The angel is announcing the glorious work of giving the word of God back to the people, and bidding them rejoice over it and give Him glory for it. Hour of his judgment means the time is come when the great apostate institution is to be judged by having her power broken through the work of the reformers. Worship him that made heaven and earth, instead of the superstitious objects held before them by Rome.
Rev 14:8. A result of the everlasting gospel which the preceding angel announced is then stated by another angel, namely, Babylon is fallen. The reader is reminded that the term Babylon in this part of the great drama means the institution that was formed by the union of church and state. It is here called that great city because its head was the city of Rome where both the emperor and pope resided. Wine of the wrath of her fornication is a figurative phrase combining the false teaching and idolatrous practices of Rome. As long as the people were kept in ignorance of the Bible, they could be made to drink of this wine. The announcement that Babylon is fallen means that the union of church and state was dissolved as a result of the information brought to the people through the Bible, translated in their native language so they could read it for themselves, and form conclusions independent of Rome.
Rev 14:9. A third angel appeared to give a warning for all who might still persist in following after the evil pattern set by Rome. He mentions the three phases of the subject that were treated at Rev 13:14-17. Concerning the image I shall make another quotation from Edward Gibbon which follows that which is quoted at verse 6. ‘The imitation of Paganism was supplied [replaced] by a pure and spiritual worship of prayer and thanksgiving, the most_ worthy of man, the least unworthy of the Deity.”
Rev 14:10. The false worshippers are told that if they persist in drinking of this wine -of the wrath of Rome, they will be punished by having to drink of another supply of wine; that will be the wine of the wrath of God. Wine has been used figuratively for centuries to symbolize wrath and anger and other intense conditions of the intellect. (See Psa 60:3; Pro 4:17; Jer 25:15 Jer 51:7.) Without mixture means it will not be diluted nor weakened, but they shall get the full effect of the wrath of God upon those who have been devoted to Rome. Shall be tormented with fire and brimstone refers to the lake of fire into which the wicked will be cast at the day of judgment. In the presence . . . of the Lamb. This denotes that the sentence of this punishment will be pronounced in the presence of Christ and his angels. (See Mat 25:31-46; 2Th 1:7-9.) The sentence will be pronounced then but it will be served according to the next verse.
Rev 14:11. Smoke of their torment refers to that which will arise from the fire in the lake into which the wicked will have been cast. Ascendeth up for ever and ever. If the smoke is to ascend for ever it follows that the torment will continue for ever. It will come from the lake of fire which has been created for the purpose of tormenting the unsaved. The particular unsaved persons named in this place are those who have guilty relations with the beast, the image or the mark (Rev 13:14-15). But all the unsaved will be in this place for Mat 25:41 says they will be told: “Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.” No rest day nor night is another way of saying that the punishment of the unsaved will be endless. Terrible thought!!
Commentary on Rev 14:6-11 by Burton Coffman
Rev 14:6
And I saw another angel flying in mid heaven having eternal good tidings to proclaim unto them that dwell on the earth, and unto every nation and tribe and tongue and people;
I saw another angel flying in mid heaven … It is of passing interest that some try to bolster a late first century date of Revelation through the notion that, “Angels begin to fly in the Jewish heaven about the beginning of the first century.”[31] A parallel between Rev 14:13 and Clement of Rome (xlvii) is also cited for the same purpose;[32] but it never seems to occur to such scholars that the Jews probably got their ideas from Revelation; and, as for Clement, the best of modern scholarship now accepts the premise that he finished his work before 70 A.D.[33]
The eternal good tidings to proclaim … Another good translation of this renders it “the everlasting gospel” instead of “eternal good tidings,” that is, the one and only “gospel” this world ever had. This angel is about to announce the eternal judgment of the last day; and it was most appropriate, therefore, that he should have spoken of the prior condition of that event having been fulfilled, as Jesus prophesied (Mat 24:14).
Some try to distinguish three different gospels in the New Testament: (1) the gospel of the kingdom (Mat 24:14); (2) the gospel of Jesus Christ (Mar 1:1); and (3) the everlasting gospel to be preached at the end of the age. This is a false trichotomy. There is only one gospel, the good news of Salvation through Jesus Christ.[34]
Mounce, and some others, do not believe that this is the Christian gospel here, because of the emphasis on judgment;[35] but, as Hendriksen observed, “For God’s people, the announcement of the approaching judgment is eternal good tidings, for it means their deliverance.”[36] “The announcement of the end is itself a piece of good news.”[37]
Caird speaks of some “who assure us that the gospel mentioned cannot be the gospel, because there is no gospel (good news) in the grim sequel.”[38] But aside from the fact of the end itself being “good news” for persecuted saints who have waited and prayed for it, there is also the overriding fact that John did not here give a summary of the blessed gospel. What is mentioned is the judgment, an essential and eternal part of that gospel, standing here as a synecdoche for all of it. John certainly did not need to explain what he meant by the gospel. His own gospel of John was already known all over the world of that period. What seems to plague some of the commentators is that they do not seem to believe that there is going to be any such thing as a final judgment.
This angel’s proclamation does not mean that only at that time would the everlasting gospel begin to be preached. “The gospel of Christ began to be preached on Pentecost … and is to be preached until the end of the world.”[39] The very next verse will indicate that this mission now, in the point of time in the vision, has been accomplished.
Others insist on finding here some great historical preacher such as Martin Luther, John Knox, Alexander Campbell, or others who in some special sense aroused the attention of mankind to the truth of the gospel. However,
If we ask when this great gospel angel appeared, our answer must be that the whole cycle of the gospel preaching is included in the vision; although, doubtless there have been ages when the light of the good tidings of God has gone forth with revived luster.[40]
We agree with Lenski that the vision beginning with Rev 14:6 extends to Rev 14:14; “All that the three angels proclaim belongs together.”[41] See outline of the chapter, above.
[31] James Moffatt, op. cit., p. 437.
[32] Ibid.
[33] John A. T. Robinson, Redating the New Testament (Philadelphia: The Westminster Press, 1976), p. 352.
[34] Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 380.
[35] Robert H. Mounce, op. cit., p. 273.
[36] William Hendriksen, op. cit., p. 186.
[37] George Eldon Ladd, op. cit., p. 193.
[38] G. B. Caird, op. cit., p. 182.
[39] John T. Hinds, op. cit., p. 211.
[40] Boyd W. Carpenter, Ellicott’s Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 602.
[41] R. C. H. Lenski, op. cit., p. 426.
Rev 14:7
and he saith with a great voice, Fear God, and give him glory; for the hour of his judgment is come: and worship him that made the heavens and the earth and sea and fountains of waters.
And the hour of his judgment is come … This is the one and only judgment day of the New Testament. “Again, we have the fourfold nation, tribe, tongue and people, indicating universality”[42] of this judgment.
ENDNOTE:
[42] A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 348.
Rev 14:8
And another, a second angel, followed, saying, Fallen, fallen is Babylon the great, that hath made all the nations to drink of the wine of the wrath of her fornication.
Fallen, fallen is Babylon the great … The prophetic tense speaks not of what has already taken place, but of what is certain to occur in connection with the final judgment. As Roberts said, “This anticipates the fuller description”[43] later in the prophecy. Babylon the great is primarily the pagan city of Rome, the proud sea-beast, in the manifestation of its sixth head, the Roman empire, that was doomed by this heavenly pronouncement.
Remember that this was written in the first century, and possibly as early as 69 A.D., at a time when the pagan empire was supreme on the earth and would continue to be supreme for at least four centuries afterwards. It seems nearly incredible that so few writers dwell upon the dramatic fulfillment of this prophecy in 476 A.D. Rome did fall, as here prophesied; and in this clearly fulfilled prophecy, there is seen the absolute necessity of beholding, in at least some of its declarations, a definite revelation of historical events lying centuries in the future when Revelation was written.
That Babylon here is a reference to the pagan empire, especially the city of Rome, hardly needs to be argued. See the discussion of this in the Introduction to 1Peter, in my Commentary to 1Peter, pp. 157,158. The ancient Babylon on the Euphrates had not existed for centuries, and there were many current references to Rome as “Babylon” in the secular literature of New Testament times. As a great enemy of the Old Testament Israel, which had taken God’s people captive and mercilessly exploited them, Babylon was the idea1 type of oppressive, pagan, anti-Christian government.
The generation of John’s day would not live to see Babylon fall, but this assurance to them from an apostle of Christ was comforting. They knew that, “The wrath of God was falling upon the pagan city and that her judgment was determined.”[44]
That hath made all nations to drink of the wine of the wrath of her fornication …
This combines two ideas: the wine used to intoxicate and to seduce to fornication, and the wine of God’s wrath. Babylon had deceived and seduced all nations by the enticement of her wealth and luxuries; but this cup will turn out to be the cup of God’s wrath.[45]
Only this cryptic mention of Babylon’s fall is here, the first mention of her in Revelation; but John will return to this.
The announcement of the doom of great pagan Rome, mentioned here in close connection with the final judgment, must also be understood as a prophecy of the fall of all great wicked cities, or at least a very significant portion of them before the final judgment day itself. The “Babylon” in view here is not merely the one on the Tiber. We observed in connection with Rev 11:13 that the collapse of urban civilization as opposed to God, will occur before the end; so “Babylon” here is understood as a type. “She has also reared palaces on the Seine, the Thames, and the Bosphorus.”[46] And we might add, the Hudson, the Mississippi, the Rhine, and the Bayou that is called Buffalo. Wherever there is entrenched greed, indifference to God, hatred of Christ, and the worship of man, there also is Babylon the great.
[43] J. W. Roberts, The Revelation of John (Austin, Texas: R. B. Sweet Company, 1974), p. 120.
[44] Robert H. Mounce, op. cit., p. 274.
[45] George Eldon Ladd, op. cit., p. 194.
[46] W. Boyd Carpenter, op. cit., p. 602.
Rev 14:9
And another angel, a third, followed them, saying with a great voice, If any man worshippeth the beast and his image, and receiveth a mark on his forehead, or upon his hand,
The previous verse had the announcement of the fall of the first beast, pagan Rome; this series of verses (Rev 14:9-12), records the prophetic doom of the second beast, the land-beast, apostate religion in league with the false state. See the chapter outline.
If any man worshippeth the beast and his image … It is the mention of the “image” here that identifies this as the second beast, but it is by no means exclusive. All over the world till the end of time, wherever a secular state is bolstered and supported by an apostate, or totally false, religion, there will be found people worshipping the beast and his image. Bruce entitled this little section, “The Doom of Apostates.”[47] This verse says, “You cannot sin and get away with it.”[48]
And receiveth a mark upon his forehead or upon his hand … Again, the nature of this mark is that of a “spiritual likeness” of the beast. If one receives intellectually the claims of the beast, or in hand does the will of the beast, he is marked. Paramount in this is individual responsibility.
The man, individual man, is responsible. There is no need for his receiving the mark, the hallmark of cowardly connivance at wrong-doing, or for setting his judgments by the fashion of the world.[49]
[47] F. F. Bruce, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 654.
[48] William Hendriksen, op. cit., p. 186.
[49] W. Boyd Carpenter, op. cit., p. 602.
Rev 14:10
he also shall drink of the wine of the wrath of God, which is prepared unmixed in the cup of his anger; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:
This verse is a counter-proclamation to that of the beast in Revelation 13, to the effect that those who would not worship the beast should be killed (Rev 13:15), and that they would not be permitted to “buy or sell” (Rev 13:17). Here an angel of God proclaims that those who do worship the beast, etc., “They are to drink of the wrath of God and endure eternal torment in fire and brimstone.”[50]
In the presence of the holy angels and in the presence of the Lamb … Bruce thought that this element of their punishment being in the presence of angels, etc., could be a mitigation “from the more severe punishment without the heavenly presence,”[51] a mitigation due to their having been Christians before their apostasy; but this would appear to be incorrect. What seems to be indicated is the divine approval and concurrence in their doom. It is not theologically possible to envision the Lamb, in any sense, perpetually beholding the torment of the wicked.
This is a doctrine vigorously hated by many; they refuse to accept it, will not believe it, and belittle those who receive it; but, despite this, it is clear enough that, “In the largest sense of God’s redemptive purpose for men, his wrath is a necessary correlative of his love and mercy.”[52] There is no way to purge evil out of the world, except through the destruction of the men who have set themselves in irreversible hostility against God. Once the primary principles of the freedom of the human will and the total hatred, on God’s part, of evil – once these are accepted, all of the New Testament teaching regarding judgment and eternal punishment appear not unreasonable at all, but absolutely necessary. A just universe cannot be postulated without such conceptions.
Fire and brimstone … There is no more need here, than in other passages of the prophecy, to understand these symbols literally; however, that does not mitigate the awful reality symbolized.
The modern vogue of dispensing with hell has no counterpart in Revelation. John is quite sure that the consequences of sin follow sinners into the life to come. Here they may rejoice over their misdeeds, but there they will suffer for them.[53]
[50] Robert H. Mounce, op. cit., p. 274.
[51] F. F. Bruce, op. cit., p. 654.
[52] George Eldon Ladd, op. cit., p. 195.
[53] Leon Morris, op. cit., p. 181.
Rev 14:11
and the smoke of their torment goeth up for ever and ever; and they have no rest day and night, they that worship the beast and his image, and whoso receiveth the mark of his name.
The doctrine of the New Testament is so strong and emphatic with regard to the eternal punishment of the wicked, that we are simply not allowed to set it aside as, “sub-Christian, or to interpret it in such a way as to remove the abrasive truth of eternal punishment.”[54] Jesus spoke of this at greater length than did any of his apostles. After we have made every allowance for the figurative nature of the apocalyptic language, there still remains, “the terrifying reality of divine wrath,”[55] to be poured out upon those who persist in following the devil. It is no light matter to abandon the holy teachings of the sacred New Testament, and to substitute the easy rules of man-made, man-controlled, and man-centered religion.
[54] Robert H. Mounce, op. cit., p. 277.
[55] Ibid.
Commentary on Rev 14:6-11 by Manly Luscombe
6 Then I saw another angel flying in the midst of heaven, having the everlasting gospel to preach to those who dwell on the earth-to every nation, tribe, tongue, and people- An angel is seen flying in heaven. This angel carries the gospel. The angel is not seen preaching the gospel. Rather, God, in His providence can be sure that the gospel message is preached in all places. It is obedience to this gospel that will allow us to become part of the 144,000.
7 saying with a loud voice, Fear God and give glory to Him, for the hour of His judgment has come; and worship Him who made heaven and earth, the sea and springs of water. The angel instructs us to do three things: 1. Fear God. Reverence and a sense of awe will be apparent when we realize we are in the presence of God. 2. Give Him glory. To God belongs all the praise and glory. 3. Worship Him. God is the creator of all things. He made the sea, the earth, and the heavens. God created land and water under the land. His power must be realized. When one realizes the majesty, glory and power of God, worship is a natural result. We must fear God. We must give glory to God. The result is worship. Worship springs from our reverence and glory of God.
8 And another angel followed, saying, Babylon is fallen, is fallen, that great city, because she has made all nations drink of the wine of the wrath of her fornication. In contrast to the 144,000, who are pure and blameless, we now meet Babylon. An angel says, Babylon is fallen. We are told that she lead nations to commit fornication. We will learn more about Babylon later in our study. For now suffice it to say that Babylon represents immorality and corruption. She led kings of the earth into abominations. She is called the mother of harlots. (Rev 17:1-5)
9 Then a third angel followed them, saying with a loud voice, If anyone worships the beast and his image, and receives his mark on his forehead or on his hand, 10 he himself shall also drink of the wine of the wrath of God, which is poured out full strength into the cup of His indignation. He shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb. The third angel announces that all who worship the beast and receive his mark will also suffer the wrath of God. Gods cup of indignation is full. Those who worship the beast will suffer the torment of hell. God will punish the beast that is worshipped. God will punish Babylon who leads men into immorality. God will also punish those who are led astray. It is easy to point fingers and blame others for our sins. God realizes that both the temper and the temped have a responsibility. Many people only see the God of patience, love and compassion. God is all of these things. However, there is another side to God. (Rom 11:22) God is good. God is also a severe God. Verse 10 tells us there will be a time when the cup of Gods wrath and indignation overflows. This punishment will occur, not in secret, but in front of all the angels and in the presence of the Lamb. The wrath of God will be poured out.
11 And the smoke of their torment ascends forever and ever; and they have no rest day or night, who worship the beast and his image, and whoever receives the mark of his name. God will punish the immoral. He will punish Satan, the beasts, and all who oppose God or do harm to Gods sealed people. This verse describes Hell as a place where smoke rises eternally. Where there is smoke, there is fire. The place of torment does not take a holiday. There is no rest, no time off, and no relief. All who worship the beast will occupy Hell. All who receive the mark of the beast and follow the beast will be there. The very knowledge of Hell ought to urge us to remain faithful to our Lord. We must only worship the true and living God. Hell will be our eternal destiny, if we abandon our faith and worship the beast.
Fuente: Old and New Testaments Restoration Commentary
Chapter 31
Christ the Judge
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters
Rev 14:6-20
I do not pretend to understand all the prophecies of the Book of Revelation, but I do know that everything in this world is moving to a foreordained, predestined end. I have made no attempt to explain those things that are hidden and shrouded in mystery. Many of the events described in this Book, I am sure, will not be explained or fully understood until they occur. It has been my desire from the beginning of this exposition to simply show The Revelation of Jesus Christ as it was given to and recorded by John. However, there are some things plainly revealed in this Book which even the most casual reader cannot fail to see.
The everlasting gospel of Gods free grace in Christ will be preached throughout the entire world
Though false religion spreads through and permeates the entire world, deceiving the multitudes, until it appears that the truth of God is entirely expunged from the earth (Rev 11:1-11), there is to be a time of great revival. Just before the end of the world, God shall stretch forth his mighty arm again and reveal his saving goodness, grace, and glory in Christ by the gospel. The Spirit of life from God shall enter into his church again, his witnesses will stand upon their feet and confound their enemies.
The power of antichrist shall be utterly destroyed, Babylon at last shall fall, and the abomination of false religion shall be thoroughly defeated (Rev 14:8)
The superstitions of papacy, ritualism, freewillism, and works religion of every kind (Islam, Judaism, Mysticism, and Pseudo-Christianity) will be exposed, brought to utter confusion, and destroyed by the power and grace of God through the preaching of the gospel. Bad as things may appear at present, the truth of God shall prevail at last. The gates of hell shall not prevail against the Church of the living God.
The Lord Jesus Christ will come again to this earth to reign gloriously and forever in peace and righteousness (Rev 11:15)
He who loved us with an everlasting love, washed away our sins in his precious blood, called us from death to life by the power of his Spirit, and robed us with his own perfect righteousness, shall come again in power and in great glory. He will destroy this present, sin-cursed earth with the brightness of his coming, and create a new heavens and a new earth, wherein dwelleth righteousness. In this new creation, Christ shall reign as King forever. With Job of old, we shall see our Redeemer, who shall stand at the latter day upon the earth (Job 19:25-27).
When Christ comes again, there will be a great, general resurrection and judgment of all who ever lived upon the earth (Rev 20:11-15; Joh 5:28-29; Mat 25:31-46)
I do not know how these events are to be chronologically arranged. But it is evidently revealed in Holy Scripture that there is to come, sometime, we know not when, but at the hour ordained by God from eternity, a solemn winding up of all the events of the worlds history. God hath appointed a day, in the which he will judge the world by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead (Act 17:31). It is appointed unto men once to die, but after this the judgment (Heb 9:27). We must all appear before the judgment seat of Christ; that everyone may receive the things done in his body, according to that he hath done, whether it be good or bad. Knowing therefore the terror of the Lord, we persuade men (2Co 5:10-11). It is that great and terrible day of the Lord which John sees and records for us in Rev 14:6-20. In this passage, the final judgment has arrived. It is described under the symbolism of a twofold harvest.
The Lord Jesus Christ is coming to judge the earth (Rev 14:14)
On that great and terrible day of judgment, Christ shall come sitting upon a cloud to judge the inhabitants of the earth (2Th 1:8-10). He says, Behold, I come quickly; and my reward is with me, to give to every man according as his work shall be ((Rev 22:12). The Judge of all men in that great day shall be the Son of man, our Lord Jesus Christ, to whom all authority has been given (Joh 5:21-22; Dan 7:13; Rev 1:7). Christ is the Judge by divine right, because he is God. And he is the Judge by Right of his mediatorial accomplishments, having earned the place of highest authority and the right to judge all things by his obedience to God as a Man (Psa 2:6-8; Joh 17:4; Rom 14:9; Php 2:9-11).
The throne of judgment is described as a white cloud
Our Lord does not borrow a throne from man. He sits upon a throne of his own making. No doubt the figure is symbolical, implying both supremacy and purity. Our Lord will never come in humiliation again. He will not stoop to assume an earthly throne, neither in Rome nor in Jerusalem. His throne will be a cloud in the heavens, so highly exalted and elevated that at one time all the inhabitants of the earth shall see him distinctly and hear his voice. All who ever lived shall be gathered before his august majesty! The throne of judgment will be a throne of greatness, majesty, and power, and it will be a throne of white purity (Rev 20:11). Here John calls it a white cloud. That word, white, does not express so much the color of whiteness as it does the dazzling brilliance of light, holiness, and purity (1Jn 1:5). This throne shall be without spot or blemish. It will be a throne of strict, inflexible justice, brilliant, dazzling purity, absolute truth and perfect righteousness. Before this august, holy throne, from the lips of this great Judge, everyone will receive precisely his just, righteous, and true reward. All whose works are perfectly righteous and without any sin shall receive the reward of eternal life. All whose works are evil shall be justly condemned. All who believe on Christ shall be forever accepted on the basis of his blood atonement and imputed righteousness. All who believe not shall be forever damned on the basis of their own sin. The judgment will not determine or alter anyones condition or eternal estate. It will only reveal the grounds of mans acceptance or banishment, execute the just sentence of the law, and vindicate the justice of God in both the salvation of his elect and the eternal ruin of the wicked.
Now look at the Judge himself
John says, And upon the cloud one sat like unto the Son of man. This one whom John saw was and is the Son of man, our Savior, who is also the Son of God. He is called the Son of man, because he is the truest man who ever lived. He is the Man after whose image man was created. He is the only man in whom manhood ever reached perfection. In that day, every eye shall see that this Man is himself God over all, blessed forever. Yet, he is a man. Though he is exalted to heavens lofty throne, our Savior is still a man. And when he comes to judge the earth, he will still be a man, the perfect man. The despised Nazarene is now Lord of all. The man striped naked, beaten, spat upon, mocked and crucified by men at Calvary is now the exalted King. The man who bears in his hands, his feet, his head, and his side the scars of his death shall be our Judge. And those very scars will either be our plea for mercy or his plea for wrath.
This great Judge has on his head a golden crown
That crown signifies both victory and sovereignty. The word used for crown means, a crown won in conflict. It is the Victors crown. When Christ comes to judge the world, he will wear the crown which he won in the great battle which he has fought as our Substitute. What joy it will be for the believing heart to see him wearing the crown of victory when he comes. That crown indicates that he is coming to claim the spoils of his victory. The crown also signifies sovereign dominion. His will is irreversible. His power is irresistible. His judgments are irrevocable.
This Judge, sitting upon a cloud of purity, wearing a crown of gold, has in his hand a sharp sickle.
The scepter of his throne is a great reaping hook. It suggests that he has come to finish his last great work, to reap the harvest of the earth. And his work of reaping will be sharp, swift, and decisive. He comes, not to sow but to reap, not to water but to mow down, not to show mercy but to execute justice. What a sight that will be! The day of harvest will come suddenly, the work will be done swiftly, and when it is over, the Lord of the harvest will reign gloriously (Rom 9:28).
When Christ comes again he will harvest his elect out of the earth (Rev 14:15-16)
These verses speak of the harvest of wheat. The first order of business will be to gather his own people unto himself. He will gather his wheat into his garner before he mows down and burns up the tares (Mat 3:12). The wheat which he sowed in the earth, watered with his own blood, and raised up by his Holy Spirit, that precious grain will be Christs first, primary concern when he comes again. (See Joh 12:24.)
The reaping of the wheat is the matter of first importance
Our Lord looks forward to the day when he shall gather his redeemed ones unto himself. This is his delightful work. His strange work of judgment must be done. But it is the work of his left hand. He puts it off to the very last. But he delighteth in mercy! The reaping of the wheat is the first in order of time, too. Paul tells us plainly that the dead in Christ shall rise first (1Th 4:13-18). There will be a general resurrection and a general judgment. There will not be two resurrections and two judgments, one for the righteous and one for the wicked, separated by a long period of time. When Christ comes again, the order of events appears to be: First, the dead in Christ shall rise first (1Th 4:14-15). Second living believers will be raptured, translated (1Th 4:17). Third, Christ will destroy the earth with the brightness of his coming and create all things new (2Th 1:8-10; 2Pe 3:11-13; Rev 21:5). Fourth, the unrighteous, unbelieving will be raised to the judgment bar (Rev 20:11-13).
Until Christ comes, the wheat and the tares grow together in his field
No man can tell the tares from the wheat until the harvest time. Should we try to uproot the tares, we would surely uproot some of the wheat. But in the harvest time, the wheat will be ripe. The word ripe might be translated dried. The meaning is twofold. First, the wheat is dried in the field and must be gathered, because the field has nothing more to offer it. There is nothing in the world for the believer, just as there is nothing in the ground for the dried wheat. Second, the wheat, at Christs coming, will be ripe for heaven. How is a man made ripe for heaven? Not by works, but by grace alone (Col 1:12). Christ has put away his sins. Christ has given him perfect righteousness and a new nature. Christ causes that new man to grow in the grace and knowledge of the Lord unto the full maturity of faith. He needs only to drop his robe of flesh!
It is Christ himself who comes to personally gather his wheat
He that sat on the cloud thrust in his sickle on the earth; and the earth was reaped (Rev 14:16). He alone knows the value of the wheat. He chose us, redeemed us, and called us. And he shall gather us. When he comes to gather his own, every precious grain of wheat shall be gathered into his heavenly garner. What a joyful, blessed hope! But there is another scene in this picture.
After he has gathered his elect out of the earth, the Son of Man, our Lord Jesus Christ, will send his angel to gather out of the earth every wicked unbeliever who ever lived and destroy them forever in the winepress of the wrath of God (Rev 14:17-20)
After the wheat is harvested the grapes of wrath must be gathered as well (Mat 13:41-43). In that day, the wicked will be clearly distinguished from the righteous. No one will make a mistake about them then. Here they are often confused. They go to the same place of worship. They sing the same hymns. They believe the same doctrines. We often mistake tares for wheat and wheat for tares now. But then, there will be no mistake. The cluster of unregenerate men will fall like grapes from the vine when the angel of judgment thrusts in his sickle. Notice, it is not Christ, but an angel of Christ that is sent to execute justice upon the wicked. Christ Jesus personally gathers his elect. But he will not even execute the wicked by his own hand. He has an angel appointed for the work of judgment. They would not have anything to do with him. And he will have nothing to do with them, except to deliver them over to the hands of an angel for execution. They despised him. Now he despises them. They mocked him. Now he mocks them. They would not have him. Now he will not have them.
These ungodly souls shall be justly condemned forever, because they are fully ripe for judgment (Rev 14:18). Like ripe grapes ready for the winepress, they have filled up the measure of iniquity. They have reached the highest point of sin. They have added evil upon evil until they are fully ripe for wrath. All who persist in their sin, rebellion, and unbelief shall surely be trodden in the winepress of the wrath of God without the city (Rev 14:19-20). These verses describe the terrible sufferings of lost men and women in eternity! But there is something far more terrible about the doom of the lost than language can ever express: Endless banishment from God and all that is good; endless wrath without mercy; endless torment without relief; justice without mercy!
Fuente: Discovering Christ In Selected Books of the Bible
gospel
Gospel. This great theme may be summarized as follows:
I. In itself the word Gospel means good news.
II. Four forms of the Gospel are to be distinguished”
(1) The Gospel of the kingdom. This is the good news that God purposes to set up on the earth, in fulfilment of the Davidic Covenant 2Sa 7:16 a kingdom, political, spiritual, Israelitish, universal, over which God’s Son, David’s heir, shall be King, and which shall be, for one thousand years, the manifestation of the righteousness of God in human affairs. (See Scofield “Mat 3:2”).
Two preachings of this Gospel are mentioned, one past, beginning with the ministry of John the Baptist, continued by our Lord and His disciples, and ending with the Jewis rejection of the King. The other is yet future Mat 24:14 during the great tribulation, and immediately preceding the coming of the King in glory.
(2) The Gospel of the grace of God. This is the good news that Jesus Christ, the rejected King, has died on the cross for the sins of the world, that He was raised from the dead for our justification, and that by Him all that believe are justified from all things. This form of the Gospel is described in many ways. It is the Gospel “of God” Rom 1:1 because it originates in His love; “of Christ” 2Co 10:14 because it flows from His sacrifice, and because He is the alone Object of Gospel faith; of the “grace of God” Act 20:24 because it saves those whom the law curses; of “the glory”; 1Ti 1:11; 2Co 4:4 because it concerns Him who is in the glory, and who is bringing the many sons to glory Heb 2:10 of “our salvation” Eph 1:13 because it is the “power of God unto salvation to every one that believeth” Rom 1:16 of “the uncircumcision” Gal 2:7 because it saves wholly apart from forms and ordinances of “peace” Eph 6:15 because through Christ it makes peace between the sinner and God, and imparts inward peace.
(3) The everlasting Gospel Rev 14:6. This is to be preached to the earth-dwellers at the very end of the great tribulation and immediately preceding the judgment of the nations Mat 15:31. It is neither the Gospel of the kingdom, nor of grace. Though its burden is judgment, not salvation, it is good news to Israel and to those who, during the tribulation, have been saved; Rev 7:9-14; Luk 21:28; Psa 96:11-13; Isa 35:4-10.
(4) That which Paul calls, “my Gospel” Rom 2:16. This is the Gospel of the grace of God in its fullest development, but includes the revelation of the result of that Gospel in the outcalling of the church, her relationships, position, privileges, and responsibility. It is the distinctive truth of Ephesians and Colossians, but interpenetrates all of Paul’s writings.
III. There is “another Gospel” Gal 1:6; 2Co 11:4 “which is not another,” but a perversion of the Gospel of the grace of God, against which we are warned. It has many seductive forms, but the test is one–it invariably denies the sufficiency of grace alone to save, keep, and perfect, and mingles with grace some kind of human merit. In Galatia it was law, in Colosse fanaticism Col 2:18, etc. In any form its teachers lie under the awful anathema of God.
angel (See Scofield “Heb 1:4”).
Fuente: Scofield Reference Bible Notes
another: Rev 8:13, Isa 6:2, Isa 6:6, Isa 6:7, Eze 1:14, Dan 9:21
in: Gen 1:6
everlasting: 2Sa 23:5, Psa 119:142, Psa 139:24, Psa 145:13, Isa 40:8, Isa 45:17, Isa 51:6, Isa 51:8, Eph 3:9-11, 2Th 2:16, Tit 1:1-3, Heb 13:20
preach: Mat 10:27, Mar 16:15, Rom 16:25, Col 1:23
every: Rev 10:11, Rev 13:7, Dan 4:1, Dan 6:25, Dan 6:26, Eph 3:9
Reciprocal: Psa 33:8 – the earth Psa 96:3 – General Son 3:9 – a chariot Isa 52:7 – publisheth Isa 52:10 – all Jer 50:2 – Declare Dan 9:24 – to bring Dan 12:4 – many Zec 6:5 – These Zec 8:23 – out Zec 14:7 – at Mat 13:38 – field Mat 24:14 – shall be Mat 24:31 – his angels Mat 26:13 – Wheresoever Mar 13:10 – General Act 2:3 – cloven Act 3:25 – all 1Th 1:8 – from 1Ti 2:4 – and Rev 5:9 – and hast Rev 14:9 – the third Rev 19:17 – an angel
Fuente: The Treasury of Scripture Knowledge
Rev 14:6. Everlasting gospel is what had been kept from the people during the Dark Ages. As long as Rome could hold her subjects in ignorance of the Bible she was able to continue the dictatorial rule over them. Even the kings and other rulers over the various nations and countries were held back because they were not permitted to make their own application of the scriptures either for the lives of their subjects or for themselves. They were told that the scriptures were “not of any private interpretation” (making a perverted use of 2Pe 1:20), and that they must leave that to the church. Not only were they forbidden to interpret what they might have been able to read. but the Bible was kept in the Latin language so that they could not even read it. But Martin Luther and his associates gave the Book to the people in their native tongue so they could read for themselves. Concerning this great work I shall make a quotation from Edward Gibbon the English historian: “By their hands the lofty fabric of superstition, from the abuse of indulgencies to the intercession of the Virgin, has been levelled with the ground. Myriads of both sexes of the monastic profession [that. of the secluded monks] were restored to the liberty and labors of social life. A hierarchy of saints and angels, of im- perfect and subordinate deities, were stripped of their temporal powers, and reduced to the enjoyment of celestial happiness; their images and relics were banished from the church; and the credulity [blind readiness to believe] of the people was no longer nourished with the daily repetition of miracles and visions.” Volume 4, Page 608.
Comments by Foy E. Wallace
Verse 6.
(2) The three angels of judgment–Rev 14:6-12.
1. And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people–Rev 14:6.
This angel of proclamation symbolized the evangelism of the world with the gospel, and was paralleled with the angels of Mat 24:31, who were to be sent “to gather his elect from the four winds of the earth,” after the destruction of Jerusalem. The message of the everlasting gospel of this Revelation angel was the same gospel of the kingdom of Mat 24:14; Mat 24:31 -which was preached by the angels who gathered the elect from one end of heaven to the other, after the destruction of Jerusalem.
These angels of Revelation, as of Matthew twenty-four, symbolized gospel emissaries, and both passages (Mat 24:31 and Rev 14:6) referred to the universal expansion of Christianity which followed the downfall of Judaism. The end mentioned in Mat 24:14 –“and then shall the end come”–undoubtedly had reference to the end of the Jewish state and the termination of the period of the persecution by the rulers of Rome and Judea.
The visions of Revelation are again seen to be an extension of the Lord’s abbreviated account of the same events in Matthew the twenty-fourth chapter, both of which were the delineations of the war against the Jews, the siege and destruction of Jerusalem, and of the terrible tribulation which the churches sustained and survived.
The evangelistic angel of verse 6 had the everlasting gospel to preach . . . to every nation, and kindred, and tongue, and people, while the angels of Mat 24:31 were sent to gather his elect from the four winds, from one end of heaven to the other. The events were the same, the angels were the same, their evangelistic mission and gospel message were the same, the symbolism was the same and the period the visions covered was the same–the time of trial and tribulation of the churches during the war against Jerusalem, with all of the events connected with its downfall and the subsequent persecution of the church.
The apocalyptist here envisions the immediate postpersecution unrestrained proclamation of the gospel. The angelic evangel was seen flying “in the midst of heaven” –that is, in the domain of the civil governments and political authorities that had waged the persecution against the church. But the persecutors were seen as having been defeated and the period of persecution as having ended, and the angel emissary was seen heralding the everlasting gospel to the people of the whole Roman world. It was the gospel which imperial power could not destroy, which had survived bloodshed and martyrdom–the everlasting and universal gospel then to be preached “unto them that dwell on the earth” (Judea and Palestine), where the saints had been killed, and “to every nation, and kindred, and tongue, and people” (the whole region of the persecuting powers). It is the same universal, indestructible, everlasting gospel today.
Fuente: Combined Bible Commentary
Rev 14:6. The angel referred to in this verse cannot be reckoned another with reference to any angels previously mentioned, for in Rev 14:8-9 we read of the second and third angel by whom he is followed, thus making this the first. He is simply therefore another, because he introduces a new series of angels. He flies in mid-heaven (comp. Rev 8:13), for his voice is to reach over the whole earth. He has an eternal gospel to proclaim, usually understood as the Gospel of glad tidings now to be proclaimed for the last time to a sinful world. If, however, this be the meaning, it seems unaccountable that the article should be omitted. The word Gospel must therefore be understood in the same sense as prophesying in chap. Rev 10:11.
Rev 14:7, which gives the proclamation, confirms this view; the description in Rev 14:6 of those to whom it is made does so too; and the very preposition following the verb in the original implies something peculiar in the mode in which the tidings are proclaimed. It is not the eternal Gospel of Christ, then, that is spoken of, but the condemnation which alone remains for those by whom that Gospel has been despised and rejected (comp. on chap. Rev 15:6). These persons are described in a twofold manner. First, they sit (not dwell) on the earth. The word sit may appear unsuitable to the idiom of the English language, but it ought to be employed, as alone bringing out the meaning of the original. Not the inhabitants of the earth in general are alluded to, but those only who have made the earth their throne. Secondly, they are gathered together in the four terms which denote universality, every nation and tribe and tongue and people.
Fuente: A Popular Commentary on the New Testament
Here St. John has another vision of an angel flying in the midst of heaven with great swiftness, which interpreters apprehend to signify the faithful minister’s zeal and diligence in preaching the glad tidings of the gospel to a lost world.
Where note, 1. The title given to the gospel of Christ, it is called the everlasting gospel: so it is, partly in regard of its author the everlasting God, partly because it promises and offers everlasting life; but chiefly because it was preached from the beginning of the world, and shall continue to the end of the world, and never be abrogated, as the legal administration was.
Note, 2. The universality of that grace and salvation which in and by the gospel is held forth and tendered even unto all nations, tongues, kindreds, and people; so that none are debarred, but those who by impenitency and unbelief do willfully and finally debar themselves.
Note, 3. That God’s sending the everlasting gospel to be preached, is here called the hour of his judgment; the preaching the gospel is the hour of mercy to some, but wrath and judgment ot others, even to all refusers and contemners; and accordingly all are warned to fear God, and give glory to him, and, instead of worshipping idols and images, to worship the true God according to his will revealed in his word.
Fuente: Expository Notes with Practical Observations on the New Testament
Hailey says the meaning of “in the midst of heaven” is the highest point the sun reaches. Thus we have an angel in a prominent place proclaiming the gospel in a loud voice to all people of the earth. This may be a symbolic way of portraying the preaching of the gospel to the whole world. The purpose of this gospel proclamation is to get men to reverence God and give him the glory he is due because he created all we know. A sense of urgency is added when one knows the time for God’s judgment has come.
Fuente: Gary Hampton Commentary on Selected Books
Rev 14:6-7. And As a further motive to Christian patience and constancy, this vision of the happy state of faithful Christians was followed by another; I saw another angel A second is mentioned Rev 14:8; a third, Rev 14:9. These denote great messengers of God, with their assistants. The first exhorts to the fear and worship of God, the second proclaims the fall of Babylon, the third gives warning concerning the beast. Happy were they who made a right use of these divine messages! Fly Or flying, going on swiftly; in the midst of heaven Through the air; having the everlasting gospel to preach unto every nation and people Both to Jews and Gentiles, even as far as the authority of the beast had extended. In the fourth and fifth verses the nature and character of the true Christian Church, in opposition to the wicked antichristian kingdom, were described; and here it is predicted that three principal efforts would be made toward a reformation at three different times, represented by the three angels appearing one after another. Or, that the gospel, here said to be everlasting, because, like its Divine Author, it is the same yesterday, to- day, and for ever, should be preached during this period, in opposition to the novel doctrines of the beast and the false prophet, which should be rooted up, Mat 15:13. And the swiftness with which the gospel should be disseminated and spread over the world, is admirably represented by the swift flight of the first angel; and the nature of the doctrine, and the earnestness wherewith it should be especially inculcated, is set forth by the first clause of the next verse; saying, with a loud voice That is, urging in the most zealous and forcible manner, Fear God, and give glory to him, who made heaven, earth, the sea, &c. Revere, stand in awe of, dread to offend, worship, and serve him; for the hour of his judgment is come It is now denounced with certainty, and in due time will be fully executed on the impenitent, unbelieving, and disobedient. It is, says Bishop Newton, a solemn and emphatic exhortation to forsake the reigning idolatry and superstition, and such exhortations were made even in the first and earliest times of the beast. Besides several of the Greek emperors, who strenuously opposed the worship of images, Charlemagne himself held a council at Frankfort in the year 794, consisting of about three hundred French, and German, and Italian, and Spanish, and British bishops, who condemned all sorts of adoration or worship of images, and rejected the second council of Nice, which had authorized and established it. At the same time the Caroline books, as they are called, four books written by Charles himself, or by his authority, proving the worship of images to be contrary to the Scripture, and to the doctrine and practice of antiquity, were approved by the council, and transmitted to the pope. Lewis the Pious, the son and successor of Charles, held a council at Paris, in the year 824, which ratified the acts of the council of Frankfort, and the Caroline books, and affirmed that, according to the Scripture and the fathers, adoration was due to God alone. Several private persons also taught and asserted the same Scriptural doctrines. Claude, bishop of Turin, declares, that we are not commanded to go to the creature that we may be made happy, but to the Creator himself; and therefore we should not worship dead men; they are to be imitated, not to be adored; let us, together with the angels, worship one God. Agobard, archbishop of Lyons, wrote a whole book against images, and says, that angels or saints may be loved and honoured, but not be served and worshipped; let us not put our trust in man, but in God, lest that prophetic denunciation should redound on us, Cursed is the man who trusteth in man. Many other bishops and writers of Britain, Spain, Italy, Germany, and France, professed the same sentiments; and this public opposition of emperors and bishops to the worship of saints and images, in the eighth and ninth centuries, appears to be meant particularly by the loud voice of this first angel flying aloft, and calling upon the world to worship God. In another respect, too, these emperors and bishops resemble this angel having the everlasting gospel to preach unto every nation; for in their time, and greatly by their means, the Christian religion was propagated and established among the Saxons, Danes, Swedes, and many other northern nations.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Rev 14:6-12. The Vision of the Three Angels.
Rev 14:6. an eternal gospel: it is doubtful whether gospel is here used in its technical sense. It probably means a proclamation of good news. The proclamation here is one which urges men to fear and worship God in view of the coming judgment (cf. Mar 1:15).
Rev 14:8. Babylon: there can be no doubt that Babylon here means Rome. There are traces in other apocalyptic literature of the same usage of the word.fornication: probably in a metaphorical sense to denote idolatry.
Rev 14:9. worshippeth the beast: a reference to Emperor-worship. The beast is probably Nero, as in ch. 13.mark in his forehead: cf. Rev 13:16.
Rev 14:10. The description of the punishment of the pagan world is based upon the imagery of Psa 75:8, Isa 30:33; Isa 51:22 f.
Rev 14:13. a new beatitude which needed a voice from heaven to proclaim it (Swete). [Yea, saith the Spiritthe response of the inspired seer.that they may rest: in that they rest. Their labours are over, but not their works, for their works follow with them.A. J. G.]
Fuente: Peake’s Commentary on the Bible
14:6 {4} And I saw {5} another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,
(4) The other part (as I said in the first verse) see Geneva “Rev 14:1” is of the acts of the Lamb, the manner of which is delivered in two sorts, of his speech and of his facts. His speeches are set forth to Rev 14:7-13 , and his facts to the sixteenth chapter. In the speech of the Lamb, which is the word of the Gospel, are taught in this place these things: The service of the godly consisting inwardly of reverence towards God, and outwardly of the glorifying of him: the visible sign of which is adoration Rev 14:7 . The overthrowing of wicked Babylon, Rev 14:8 and the fall of every one of the ungodly who worship the beast, Rev 14:9-11 . Finally the state of the holy servants of God both present, Rev 14:12 and to come, most blessed, according to the promise of God in Rev 14:13 .
(5) This angel is a type or figure of the good and faithful servants of God, whom God especially from the time of Boniface the eighth has raised up to the proclaiming of the gospel of Christ, both by preaching and by writing. So God first, near the time of the same Boniface, used Peter Cassiodorus an Italian: after, Arnold “de villa nova”, a Frenchman, then Occam, dante, Petrarch, after the “Johannes de rupe casa”, a Franciscan: after again, John Wycliff an Englishman, and so continually one or another to the restoring of the truth, and enlarging of his Church.
Fuente: Geneva Bible Notes
Four climactic announcements 14:6-13
"And I saw" (Gr. kai eidon) signals another scene of this vision on earth. In this one John heard four announcements that provide incentives for remaining faithful to God and resisting the beasts. Angels made the first three announcements, and a voice from heaven gave the fourth.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The everlasting gospel 14:6-7
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
John next saw another angel (cf. Rev 7:2; Rev 8:3; Rev 10:1) flying between heaven and earth (cf. Rev 8:13). He was "another" probably like Michael (Rev 12:7), the nearest specific angel in the context. This is the first of six specific angels who individually participate in the events recorded in this chapter (Rev 14:8-9; Rev 14:15; Rev 14:17-18). He was flying in mid-heaven, so nothing hindered people on earth from hearing his words.
He had an "eternal gospel" to preach to the worldwide population. "Gospel" means good news. What this good news is comes out in the next verse. It is "eternal" because it has eternal significance.