Here is the patience of the saints: here [are] they that keep the commandments of God, and the faith of Jesus.
12. Here is the patience of the saints ] See Rev 13:10, and the end of the note there.
here are they ] Should be omitted, reading of the saints that keep, &c. The construction, though not that of classical Greek, is that usual in cases of apposition in this Book.
Fuente: The Cambridge Bible for Schools and Colleges
Here is the patience of the saints – See the notes on Rev 13:10.
Here are they that keep the commandments of God – That is, in exercising such patience. Those who exercise that patience in these long-continued persecutions and trials, will show that they belong to those who keep the commandments of God, and are his true children. Or perhaps the meaning may be, Here is a disclosure respecting the final destiny of these persecutors, which is adapted to comfort and sustain the saints in the trials which they will endure; an encouragement to constancy in obeying the commands of God, and in evincing the meek faith of the gospel.
And the faith of Jesus – To encourage persevering faith in the Saviour. In these times of trial it will be shown who are the friends of the Saviour; and in the prospect of the certain overthrow of all the enemies of God and his cause, there is a ground of encouragement for continued attachment to him.
The design of this portion of the chapter Rev 14:9-12 is to encourage Christians in their trials by the assurance, that this formidable anti-Christian power would be overthrown, and that all the enemies of God would receive their just doom in the world of despair. Fearful as that doctrine is, and terrible as is the idea of the everlasting suffering of any of the creatures of God, yet the final overthrow of the wicked is necessary to the triumph of truth and holiness, and there is consolation in the belief that religion will ultimately triumph. The desire for its triumph necessarily supposes that the wicked will be overthrown and punished; and indeed it is the aim of all governments, and of all administrations of law, that the wicked shall be overthrown, and that truth and justice shall prevail. What would be more consolatory in a human government than the idea that all the wicked would be arrested and punished as they deserve? For what else is government instituted? For what else do magistrates and police-officers discharge the functions of their office?
Fuente: Albert Barnes’ Notes on the Bible
Rev 14:12-13
Here is the patience of the saints.
Patient waiting upon God
The duty, necessity, and good effects of patience are often set forth in the Word of God. This is the more remarkable, because, by the wisdom of the world, patience, unless accompanied by selfish cunning, or a proud contempt of others, is regarded rather as a weakness than a virtue. Evangelical or spiritual patience is not mere resignation to the ills of life and the dispensations of providence, nor mere perseverance in the path of duty, although neither of these can really exist without it. It is something more than either, or than both combined, that is described in Scripture as the characteristic patience of the saints, or, as it is frequently expressed, their patient waiting upon God. In those parts of Scripture where the duty of waiting upon God is enforced, the idea of serving Him is certainly implied, but the primary meaning of the phrase is that of waiting for, expecting God, His presence, His favour, the fulfilment of His promises, as well as the utterance of His commands. This patient waiting upon God is represented not only as acceptable to Him, and as a source of good in general, but of specific benefits, without which spiritual life can never flourish, if it can exist. For example, it is represented as a source of strength, that is, spiritual strength, the power of performance, and endurance, and resistance; of withstanding evil, and of doing good (Isa 40:31). So far from warning us against excess in the employment of this means for the recruiting of our spiritual strength, the Scripture points it out as the highway to perfection (Jam 1:4). It is presented, likewise, as the only security against the disappointment and frustration of our strongest confidence and highest trust. Is it then a mere inert quiescence, a stagnation of the soul, without affection or activity, that Gods Word sets before us, as a duty, as a necessary source of strength, and as the highway to perfection? Such a conclusion is well suited to the tendency of human nature to extremes; but if it were correct the apostle could never have used such a combination (Heb 6:12). The patience that is heir to the promises of God is therefore not a mere negation, not a stagnant patience, not a slothful patience. It is urged on to action by a potent principle, the love of God, without which patient waiting, in the true sense, is impossible (2Th 3:5). But this Divine love may itself be personated by a mere inert affection, or by a corrupt one, which refuses to be subject to the law of God, neither indeed can be. He has therefore taught us that obedience to His will is an essential characteristic of true patience. Wait on the Lord, and keep His way, that is, walk in the way of His commandments, are inseparable precepts, forming, not severally, but together, the condition of the promise, He shall exalt thee to inherit the land (Psa 37:34). They for whom glory, and honour, and immortality, and eternal life are reserved, are they who seek it, not simply by patient continuance, but by patient continuance in well doing (Rom 2:7). Ye have need of patience, that after ye have done the will of God, ye may inherit the promise (Heb 10:36). The patience of the saints, then, is neither an inactive nor a lawless patience, but a loving and obedient patience. It is through faith and patience, a patient trust and a believing patience, that the saints in glory have inherited the promises. From such a faith hope is inseparable. He who would not be slothful, but a follower of them who through faith and patience inherit the promises, must do so by showing diligence in every duty to the full assurance of hope unto the end (Heb 6:11). The faith and hope which are thus represented as essential to the patience of the saints, are not merely a vague trust and expectation, founded upon no sufficient reason, or simply on the attributes of God, or His promises in general, without regard to the restrictions and conditions by which they are accompanied, but a specific trust and expectation, having a definite object, reason, and foundation. We have seen already that the exercise of Christian patience is described in Scripture as a patient waiting, not for something unknown, not for evil, not for good in the general, but for God. Blessed are all they that wait for Him (Isa 30:18). It might be asked how or why should men wait for or expect the Lord? He will be for ever what He is. He will be for ever, as He is now, intimately present to His creatures. But the definite object of the true believers patient expectation is the manifestation of Gods mercy in His own salvation, in His complete and final deliverance from suffering and from sin. Wait on the Lord, and He will save thee (Pro 20:22). It is good that a man should hope and quietly wait for the salvation of the Lord. But even here, the expectation of the Christian might be too vague to secure the exercise of genuine patience. He might look to God for salvation, but without understanding how it was to be procured, or how it could be reconciled with the Divine justice. While this doubt or ignorance existed, he could hardly rest with implicit trust even on Gods mercy, and could not therefore be expected to possess his soul in patience. The only remedy for this uneasiness and restlessness of spirit is a just apprehension, not only of Gods nature as a merciful Being, but of the precise way in which His mercy can and will be exercised, in which He can be just and yet justify the ungodly. In other words, the soul must not only see God as He is in Himself, but see Him in Christ reconciling the world unto Himself, and not imputing their trespasses unto them, but imputing them to Christ; making Him to be sin for us, Who knew no sin, that we might be made the righteousness of God in Him. The man whose hope is fixed, not on abstractions or on generalities, not even on the attributes of God, as such, nor on His promises at large, but on the positive, distinct, specific promise of justification and salvation even to the chief of sinners, who renounces his own righteousness and submits to the righteousness of God, by a simple trust in the righteousness of Christ, that man may indeed be said to wait for the hope of righteousness by faith (Gal 5:5). The attitude of that soul is indeed one of waiting, of patient waiting, of patient waiting for God, of patient waiting for the salvation of the Lord, of love to God and patient waiting for Christ. (J. A. Alexander, D. D.)
The triumphs of patience
I. God has always a people for His name; He owns them to be saints; and they are often found where we should little expect to find them. They are called holy for two reasons.
1. The first is taken from their dedication God.
2. The second is derived from their personal renovation. The instruments under the law were only holy by appropriation. No change passed upon them. It is otherwise with us; we must be made meet for the great Masters use. Hence regeneration is necessary.
II. On the connection there is between saints and patience.
1. Saints only have patience. A man may endure, and not be patient; there may be no religious principle or motive to influence him; it may be a careless indolence; a stupid insensibility; a kind of mechanical or constitutional fortitude; a daring stoutness of spirit resulting from fatalism, philosophy, or pride. Christian patience is another thing; it is derived from a Divine agency; it is nourished by heavenly truth; it is guided by Scriptural rules.
2. Every saint possesses patience. They do not indeed possess it in equal degrees. It is one of the fruits of the Spirit; it is an essential part of the Divine image restored in man.
3. It highly becomes saints to cultivate patience. The ornament of a meek and quiet spirit is in the sight of God of great price. It ennobles the possessor. It recommends his religion. It carries along with it a peculiar conviction.
III. Some cases in which the patience of the saints is to be rendered illustrious and striking.
1. It is to be displayed in bearing provocation. It must needs be that offences will come. Our opinions, reputations, connections, offices, businesses, render us widely vulnerable.
(1) His peace requires it. People love to sting the passionate.
(2) His wisdom requires it. He that is slow to anger is of great understanding; but he that is hasty of spirit exalteth folly. Anger resteth in the bosom of fools.
(3) His dignity requires it. It is the glory of a man to pass by a transgression.
(4) It is also required by examples the most worthy of our imitation.
2. Patience is to be displayed in suffering affliction.
3. Patience is to be exercised under delays. (W. Jay.)
The faith of Jesus–
The faith of Jesus
Those words ought to describe the Church of Christ at all times. Three characteristics: patience–waiting for the coming of our Lord Jesus Christ; keeping the commandments of God–holiness of living; keeping the faith of Jesus that of which St. Paul speaks at the end of his troubled life. Now, what is meant by the faith, the faith of Jesus? Is it not just this? The twelve apostles, whom Jesus gathered round Himself, watched His life, heard His words, weighed His claims, until at last, when He put the great question to them, Whom say ye that I am? one of them, speaking for the rest, was able to say, Thou art the Christ, etc. That was a formulated declaration of faith in regard to the Person of Jesus Christ. It was the first Christian creed, and He declared, Flesh and blood hath not revealed it unto thee, but My Father which is in heaven. The faith of Jesus, then, being a definite thing, capable of and necessitating accurate definition in terms, it was obviously essential that there should be some short, comprehensive formula, which could be thus used at the baptism of converts. Undoubtedly some such form or forms did exist even before the books of the New Testament were written. In St. Pauls Epistles there are distinct allusions to these. The form of sound words which he bids Timothy hold fast, is certainly some definite formula in use; and the deposit (that committed to thee it is rendered in our translation) which he bids Timothy to keep, is clearly the same thing. To us Anglican Churchmen that Rule of Faith is the Apostles Creed. One or two things, then, I may surely say to those whose entire Christian position rests upon this faith of Jesus, and upon this early form of confessing it.
1. You will, of course, thoroughly understand it–the Apostles Creed. You will take pains to do so.
(1) You will know, then, its history, I mean the history of its actual form.
(2) And, again, we should understand the substance of the creed. It is, indeed, little else than the gospel narrative thrown into a short form.
2. And, secondly, having this creed, pledged as we are to this creed, we should know not only its history, and its meaning, but we should know its value. It is, indeed, a most precious heritage. I might remind you of Mr. Kebles words, Next to a sound rule of faith, there is nothing of so much consequence as a sober standard of feeling in practical religion, and it is the peculiar happiness of the Church of England to possess in her authorised formularies an ample and secure provision for both.
3. Last of all, we must regard our Christian creed as final. It is the faith of Jesus, the faith once delivered to the saints. It is the perpetual reiteration of St. Peters early creed, Thou art the Christ, the Son of the living God, and it must hold good for all time, till He shall come again who is the faithful Witness and the First-begotten of the dead. Here, around this creed of His universal Church, this creed which you and I profess,–here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus. (Canon Gough.)
Blessed are the dead which die in the Lord.
A glance into the world to come
Why are those happy that die in the Lord? Two reasons: They rest from their labours, and their works follow them. They rest. That is, doubtless, a happiness which is something negative, but which is none the less of great value. Who does not know by experience what sweetness there is in rest coming after fatigue? The present life is every moment a fatigue, from which death is an eternal rest; rest from labour, rest from sufferings, rest from sin. But the happiness of those who have died in the Lord is not merely negative. They are not only freed from the fatigues and the trials of life, they enjoy a boundless felicity. That is what the Holy Spirit declares in our text, when it is said that their works follow them. There exists a close connection between the present life and the life to come; the latter is, as it were, the continuation and the accomplishment of the former; the character of the life to come is determined in the case of each one by that of his present life. His faith bears its fruits in that other life, and it is changed into sight; he contemplates and he touches what he had believed. Here below, he saw the truth confusedly, and as through an obscure medium; but, sustained by faith, he advanced in peace in the midst of the perplexities of life; he waited with patience the great day of revelations; he accepted as good and full of love dispensations which he understood not. And now, to recompense his faith, he sees face to face; every veil is removed, all obscurities dissipated. To his view, which is illuminated from on high, the whole of the magnificent plan of God towards the world is all unfolded, and everywhere he discovers wonders of wisdom and of love. The most unsearchable, the most painful dispensations of the present life appear to him in the life to come the wisest and most paternal; and who can tell the transports of admiration and of holy joy into which that revelation of the ways of God casts him! His submission to the Divine will follows him equally after death; it bears its fruit in the life to come, and it is changed into happiness. It is very little to say that he is for ever delivered from the trials of every kind; these trials give place not only to rest, but to unspeakable enjoyments. We have said how the works of the people of God become after their death elements of their felicity; but there is yet another sense in which it can be said that these works follow them in the eternal life. Their works still follow them in this sense, that they continue in heaven that life of devotedness to the Saviour, and of activity for His service, which they commenced on earth. The happiness of heaven will not be a barren inaction; it will be an essentially active happiness. They will take part, in a manner which we cannot picture here below, in the work of God and in the government of the universe; perhaps each of them will have, as here below, special aptitudes, which God will make the most of, by assigning to each of them particular occupations in harmony with these aptitudes. In order to be able to apply the promises of my text, we must therefore die in the Lord.
1. To die in the Lord is, in the first place, to die in the faith of the Lard; it is to renounce all hope of salvation founded on ourselves, on our works, on our pretended merits, and to cause our hopes to rest only on the merits of Christ, on the atonement accomplished by His blood.
2. To die in the Lord is also to die in the love of the Lord; it is to love Him Who loved us first, and that unto the Cross; it is to feel ourselves drawn to Him by an intimate and powerful affection; it is, when dying, to be able to say with St. Paul; I have a desire to depart, and be with Christ, which is far better.
3. To die in the Lord is once more to die in obedience to the Lord. It is to die after having lived here below in imitation of Jesus Christ; after having purified ourselves as He also is pure; it is to have lived, I do not say in a state of perfect holiness, but at least in the constant desire of holiness, making continual efforts to reach it, and approaching it more and more.
4. In fine, and to say all in one single word, to die in the Lord is to die in communion with the Lord; it is to die, after having lived, dead to the world and to sin, with a life hid with Christ in God. (H. Monod.)
A voice from heaven
I. The character.
1. Here is the patience of the saints. To be blessed when we die we must be saints. By nature we are sinners, and by grace we must become saints if we would enter heaven. Since death does not change character, we must be made saints here below if we are to be saints above. The word saint denotes not merely the pure in character, but those who are set apart unto God, dedicated ones, sanctified by being devoted to holy uses–by being, in fact, consecrated to God alone. Do you belong to God? Do you live to glorify Jesus? But how am I to attain to holiness? You cannot rise to it save by Divine strength. The Holy Spirit is the Sanctifier.
2. But the glorified are also described in our text as patient ones. Here is the patience of the saints, or, if you choose to render it differently, you may lawfully do so–Here is the endurance of the saints. Those who are to be crowned in heaven must bear the cross on earth. Ii we are to win the glory we must be faithful unto death. Here is the patience of the saints; it cometh not by nature; it is the gift of the grace of God.
3. Farther on these saints are described as they that keep the commandments of God.
4. The next mark of the blessed dead is that they kept the faith of Jesus. Do not waver in your belief, but keep the faith, lest ye be like some in old time, who made shipwreck of faith and a good conscience, and were utterly cast away.
5. Notice that these people continue faithful till they die. For it is said, Blessed are the dead which die in the Lord. Final perseverance is the crown of the Christian life.
6. Those who thus entered into rest exercised themselves in labours for Christ. For it is said, They rest from their labours, and their works do follow them. The idle Christian can have little hope of a reward.
7. To close this description of character, these people who die in the Lord were in the Lord. That is the great point. They could not have died in the Lord if they had not lived in the Lord. But are we in the Lord? Is the Lord by faith in us?
II. The blessedness which is ascribed to those who dis in the Lord. They rest from their labours.
1. By this is meant that the saints in heaven rest from such labours as they performed here. There we shall not teach the ignorant, or rebuke the erring, or comfort the desponding, or help the needy. There we cannot oppose the teacher of error, or do battle against the tempter of youth.
2. They rest from their labours in the sense that they are no longer subject to the toil of labour. Whatever they do in heaven will yield them refreshment, and never cause them weariness. As some birds are said to rest upon the wing, so do the saints find in holy activity their serenest repose.
3. They rest also from the woe of labour, for I find the word has been read by some they rest from their wailing.
4. To the servant of the Lord it is very sweet to think that when we reach our heavenly home we shall rest from the faults of our labours. We shall make no mistakes there, never use too strong language or mistaken words, nor err in spirit, nor fail through excess or want of zeal. We shall rest from all that which grieves us in the retrospect of our service.
5. We shall there rest from the discouragements of our labour. There no cold-hearted brethren will damp our ardour, or accuse us of evil motives; no desponding brethren will warn us that we are rash when our faith is strong, and obstinate when our confidence is firm.
6. It will be a sweet thing to get away to heaven, I am sure, to rest from all contentions amongst our fellow Christians.
III. The reward of the blessed dead. They rest from labours, and their works do follow them. They do not go before them; they have a forerunner infinitely superior to their works, for Jesus and His finished work have led the way. Jesus goes before, works follow after. Note well, that the works are in existence and are mentioned; immortality and honour belong to them. No desire for anothers good is wasted, God has heard it. A word spoken for Jesus, a mite cast into Christs treasury, a gracious line written to a friend–all these are things which shall last when yonder sun has blackened into a coal. Deeds done in the power of the Spirit are eternal. (C. H. Spurgeon.)
A letter from heaven
It is a brief letter, with only five lines, but each one most sweet.
I. The first line: that the union between god and his people continues through death–die in the Lord. When a ship enters the harbour, after the long and stormy voyage, the captain pays off the crew. If they wish to go on that ship again, they must reship. But the godly have signed articles to die. The Lord does not pay them off when they are going to die–they die in His employ. They die in the service, beneath the care and look of the Master; and He will have His people to die aright.
II. The second line: that the saints after death go to rest. It is impossible to rest and to make progress; one of the two can alone be had here. I have seen a tired traveller mounted on a milestone–to rest, apparently. He looked weary, and his parcel lay at the foot of the milestone. I do not know how long he had been there, but I know that whenever he started he had nine miles to go to the next town–it was that on the milestone. But yonder they rest–not from work, but from labour. They grow, and yet they rest; they rest, and yet grow. They shall run, and not be weary; and they shall walk, and not faint.
III. The third line: that the works of the saints follow them. Many work on materials that cannot follow them to eternity. The artist for months works on the canvas: he dies, and leaves the portrait behind him. The sculptor works on the marble for years: dies, and leaves the sculpture behind. But the good man works on a material that will bear transferring to the other world without receiving any damage. He draws beautiful lines–draws them upon his own soul, upon himself. He has sought the best material to work on, that will last when the rocks melt. And their work in others will remain; it is cut deep enough, so that it shall be visible in the judgment. Many work upon objects which they will leave behind. True, that the lands must be tilled, and minerals raised, and iron wrought; but it is not as a farmer, or miner, or carpenter, or astronomer, or geologist, that any man passed into eternity.
IV. The fourth line: that the state of the saints after death is a state of bliss. What kind of a country would you like to emigrate into?
1. A pleasant, country, with beautiful landscapes? Such is heaven–an inheritance in the light.
2. A plentiful country, without scarcity or want, never lacking any good thing? Such is heaven–They shall hunger no more, neither thirst any more.
3. A healthy country? So is heaven–The inhabitant shall not say, I am sick. Sorrow and mourning shall flee away.
V. The fifth line: that it is to continue so. From henceforth. Parents have often received a letter from their children in America or Australia; but they will still say that they are expecting the mail every day, to hear again. Why? Because the country is changeable. Though all was well when the last letter was sent, things may have changed. But as to heaven, a single letter is as good as if you had one every day. There it is always the came–from henceforth. (D. Roberts, D. D.)
Heavens description of the sainted dead
I. Heavens description of the character of the sainted dead. They die in the Lord. Their character was that of vital union with Christ. This union may include two things–
1. Their existence in His affections. Christs disciples live in Him; they are in His heart; He thinks upon them; He plans for them; He works for them; He causes all things to work together for their good.
2. Their existence in His character. Without figure, we live in the character of those we admire and love. Arnolds most loyal pupils live in his character now. We see their old master in their books, and hear him in their sermons. Christ is the grand object of their love, and the chief subject of their thought, and to please Him was the grand purpose of their life.
II. Heavens description of the condition of the sainted dead.
1. Their blessedness is in rest from all trying labour. Not rest from work, for work is the condition of blessedness; but from all trying labour, all anxious toil, all wearying, annoying, irritating, fruitless toll.
(1) Rest from all trying labour pertaining to our physical subsistence.
(2) Rest from all trying labour pertaining to intellectual culture. How much trying labour is there here to train our faculties, and to get knowledge.
(3) Rest from all trying labour pertaining to our spiritual cultivation.
(4) Rest from all trying labour to benefit our fellow-men. To do good here is a trying work. Not so yonder.
2. Their blessedness is in the influence of their works. No one act truly done for Christ, and in His spirit, will be lost.
3. Their blessedness begins immediately after death. From henceforth. Not from the waking of thy soul into consciousness after the sleep of centuries; not from the extinction of purgatorial fires–but from death. To-day shalt thou be with Me.
4. Their blessedness is vouched by the Spirit of God. He who knows the present and future; He who hears the last sigh of every saint on earth, and his first note of triumph. The Spirit saith it. Let us believe it with an unquestioning faith. The Spirit saith it: let us adore Him for His revelation. (Homilist.)
The blessedness of the dead in Christ
I. Our first question, then, is–How is this heavenly blessedness attested? We all profess to believe in heaven. How do we know that there is such a place and such a state? If we cannot give a good answer, the Apostle John could. Write, blessed are the dead which die in the Lord! Mere enthusiasm! you say, the wish was father to the thought. He only dreamt in that lonely isle, and turned the vision into a reality! A strange delusion surely that could give visions, so coherent, so far-reaching, so sublime! Could he have written all this, even had he wished it, without inspiration from God? And consider what had gone before in the history of the apostle. He had lived amidst wonders, which he could not but believe, and of which he had been a great part himself. He had kept company with One who professed to come down from heaven, and who had opened His mouth to describe it. Had we lived all that this Galilean fisherman lived through, should we have doubted? But this testimony, thus of an outward kind, has next an inward voucher to its own authenticity. It bears the stamp of the heaven, whence it professes to come. It is, you say, only a dream. Did ever mortal man, outside of the Word of God, dream thus of the heavenly blessedness? Here is not the Greek or Roman heaven, such as we have in its brightest form in the sixth book of the AEneid of Virgil; for this is a heaven of eating and drinking, of running and wrestling, of expatiating in green fields, and basking in the sunshine. This is not the old Scandinavian or Teutonic heaven of eternal battles and immortal drunkenness. Here is not the Mohammedan heaven of feasting and sensual pleasure. Now, we see what kind of a heaven is congenial to mens natural fancy, and how different the heaven of the Bible would have been, had it been the creation of man. Here is a heaven of holiness and purity; of likeness to God, and fellowship with Christ, of eternal contemplation, worship, and praise! Did this dream, then, come out of the human mind and heart? Nor is this all the evidence that we have for the existence of heaven. The Spirit says, Yea! in a manner, if possible, more emphatic. It is not only in books that we read of heaven, even in that Book, which is above all. There is a testimony in living Epistles, written not with ink, but with the Spirit of the living God. This is our third evidence of there being a heavenly world, what may be called the evidence from Christian character. Had you been in company with the Apostle John, you would have said, Here is heaven begun! Suppose that this man still somewhere survive, and that there are others of the like character, who equally outlast the stroke of death, and meet in the same region, where they can reveal their character to each other, would there not be already many of the elements of heaven? And to crown all, let us suppose that it is the region whither Christ in soul and body is gone; and what would be wanting to make heaven essentially complete? As coals when thrown together and kindled make a fire, so must saints after death, in all the warmth of their love, when together with each other and with their Lord, awake the blessedness of heaven. We see the prophecy of this, in the renewed character and happy intercourse of Christians in the Church below. Let these then be reasons to us for the existence of this land of pure delight; and whoever may neglect it, whoever may discredit it, let us not be disobedient to the heavenly vision, but labour to enter into this rest!
II. This leads now to our second topic, raised by the second question–how is this heavenly blessedness gained? It clearly lays down two things as needful to the inheritance of the skies. The one is faith; and the other is holy obedience.
1. Faith, then, is needful to give a title to the heavenly blessedness: Blessed are the dead which die in the Lord. Faith is necessary to secure union to the Lord. Men simply as men are not savingly united to the Lord; and therefore cannot die blessed in Him. This is a connection that needs to be acquired; and to those to whom the gospel comes, it is acquired by faith in Christ (Joh 1:12; Gal 3:26; Rom 8:1; Joh 8:24; Joh 14:5; 1Co 1:30).
2. The second point as to the means by which the heavenly blessedness is gained is the necessity of holy obedience. Beautifully has it been said, that the good works of Christians do not go before them to open heaven, but they must follow after, to make it a place of blessedness; for the spirit of heaven is the spirit that brings forth good works below; and thus without holiness, no man shall see the Lord.
III. We now come to our third question–how is this heavenly blessedness to be enjoyed? The answer is, They rest from their labours, and their works do follow them.
1. There is, first, the rest of the worker. It is not sloth, torpor, or inactivity. God forbid. That would be no heaven to an Elijah, a Paul, a Luther, a Wesley, and many more. But it is rest; rest the most pure, refreshing, and exalted. Who that knows anything of Christian labour in its highest forms–the labour of the Christian parent, who travails as in birth till Christ be formed in the hearts of all His children; the labour of the teacher, who regards the welfare of the soul as inseparable from the growth of the mind, but will appreciate this delightful and soul-soothing prospect of rest! No more out amidst the billows, toiling in rowing for that the wind is contrary, but at last in smooth water, and with the ripple breaking on the shore! No more down in the mine, with the hard and painful routine of grimy toil amidst darkness, and fire-damp, and rocky hindrances at every turn, but aloft in the pure air, the soiled raiment laid aside for the Sabbath dress, and the song and melody of the sanctuary filling each weary sense! The rest spoken of in this text is a Sabbatism; the keeping of an endless Sabbath, with its holy calm for ever unbroken, as fresh as when, in its virgin beauty, it first dawned upon the emancipated spirit, recalling Eden with its dews and flowers, but without trail of the serpent upon them, since for the redeemed all the sanctities of that higher paradise are over-arched and guarded by the rainbow round about the throne in sight like unto an emerald,
2. But the second element of blessedness, and one which in the case of the Christian worker, is more positive, is the continued influence of the work. Their works do follow them. It is delightful to think of the perpetuity of all goodness. It is not too much to say that a truly good action, an action done from true love to it, and from a regard to the will and glory of God in it, lasts for ever. You are tempted to give an angry look. The memory of Christ restrains you; and you give a kind and loving one; and that glance–though sent forth in a moment of time, will be fixed as in a picture to all eternity. Nor are these influences for good that we have all received only to be traced back to persons of position and prominence in the true Church of God. The humblest have wrought with them. The history of the Church in regard to the influence of its members can only be written in the world of immortality; and what secrets of domestic, of congregational, and even of world-wide Christian import shall then be unveiled, where there is no fear of jealousy or misunderstanding being aroused, or of sensitive delicacy being offended. Much of the blessedness of heaven will arise from these disclosures, and from the endless bonds which they shall seal! In the light of these undying soul-relationships the labour of the way shall be forgotten. Such is the perpetuity of moral influence, and of its final disclosure, for there is nothing covered, that shall not be revealed, nor hid that shall not be known! And with all the other following of the good works of the righteous, let us not forget its influence upon themselves; for what are we but what our works make us? What on earth or what in heaven? We live in the atmosphere of our own actions, and if we have lived to God and to Christ, the work tells upon ourselves, more than upon all besides; and the spirit that prompted it is in us a well of water springing up into everlasting life! If these things be so, let us not mourn the dead that die in the Lord. Shall we mourn rest, freedom, blessedness? How can any of us be satisfied till we seek and obtain, through union to Christ, the comfortable hope that we are in the Lord, and that through His grace, our works, with all their failures and shortcomings, are so wrought in Him as to leave a memorial of the right kind behind! (John Cairns, D. D.)
The blessedness of dying in the Lord
I. Consider what we may understand by dying in the Lord.
1. Dying in the righteousness of Christ. By dying in His righteousness, understand dying interested in that atonement, which our Lord Jesus Christ has made for all such as believe upon Him.
2. Dying in the image of Christ. We are also to bear a resemblance to Him, and to be conformed to Him as our holy example.
3. Dying in union with Christ.
II. The blessedness of such as die in the Lord.
1. They are blessed in a freedom from troubles and sorrows.
2. They are blessed in their enjoyment of positive glory and happiness. (T. Gibbons, D. D.)
The Christians death
I. Death is a curse. My text, no doubt, says, Blessed are the dead, still death is a curse. The lower creatures die, but with how little pain I in what happy ignorance! Death springs on them with a tigers leap. The coming event casts no shadow before. I have seen a lamb go gambolling on its way to the slaughter-house cropping the wayside flowers. The bravest men are afraid of death; and true bravery lies not in insensibility to its terrors, but in facing what we fear. It is an easy thing for a soldier, amid the whirl and excitement of a battle-field, to dash on the serried bayonets; but show me the man, unless a true, lofty, strong-minded Christian, who will, calmly and undauntedly, meet his dying hour. Ah! this fate, from which nature shrinks with instinctive horror, tries the courage of the bravest, and the piety of the best of men. Separate and apart from the consolations of Christian faith, death is a tremendous evil. Nature shrinks from it, shuddering. I do not like to think of being a cold, pale, inanimate form of clay, unconscious of the love and grief of all around me; screwed down into a narrow coffin. Nor is that all; the grave is the land of oblivion; and who does not shrink from the thought of being forgotten? Besides these sad imaginings, the sufferings that usually attend the close of life and gather like heavy clouds around its setting sun, make death a curse.
II. Death is a blessing. How true these words–Blessed are the dead which die in the Lord! A union that, more intimate than marriage which unfaithfulness in either party dissolves; a union that, more intimate than the connection between body and soul which a slight accident may endanger, which an ounce of lead, an inch of steel, a drop of poison, a wrong step, the hand of a child may dissolve; a union that, more intimate than binds together those sections of the Church which, though differing, co-operate. The union which is formed between Christ and His people being one of incorporation, and not one merely of co-operation, what the one is, the other is; and where the one is, the other is; and as the one feels, the other feels; and as our bodies and their limbs have blood in common, or the branches and trunk of a tree have sap in common, so Jesus and His people have all things in common. To be in Christ, therefore, to be in the Lord, implies that we shall infallibly enjoy all the blessings, temporal, spiritual, and eternal, which He shed His blood to purchase; these being secured to us by the great oath of God, and the bonds of a covenant which is well ordered in all things and sure. With Christ we shall be crowned, and throned in glory. Well then may the apostle say, Blessed are the dead which die in the Lord! They must be blessed. How can it be otherwise? Die! No doubt they must die; but death has lost its sting; and it does not matter when, or how, or where they die. Think of it, therefore, not as death, but as glory–going to heaven, and to your Father. It is life through Christ, and life in Christ; life most blissful, and life evermore.
III. Death is a blessing as introducing us into a state of rest.
1. At death the believer rests from the toils of life.
2. At death the believer rests from the cares of life. Next to sin, these form lifes heaviest burden. There will be nothing in the household above to withdraw Martha from sitting with her sister at Jesus feet–there Jacob mourns no Joseph, and David weeps no Absalom; the pious widow dreads no empty barrel; Lazarus fears no rich mans frown, nor courts his favour.
3. At death the believer rests from the griefs of life. (T. Guthrie, D. D.)
The blessed dead
I. The dead that die in the Lord.
II. Wherein are they blessed who die in the Lord?
1. Death is birth to the believer, and birth is ever blessed.
2. Born out of a life which is a long pain to a life which is a long bliss.
3. They pass out of relations and fellowships which are ever changing, to those which abide and enlarge their ministries through eternity.
4. Blessed are they, for they are for ever beyond the reach of all that may imperil the prize. (J. B. Brown, B. A.)
Blessedness in death
I. The impressive mode of communication.
1. Heaven never speaks on trifling occasions, or upon matters of indifference. Its utterances are always solemn and weighty. They apprise of danger; they caution us against sin; they counsel us in difficulty; they point us to duty; they cheer us in sorrow; they embolden us in the conflict. Yet, of all its revelations, none can be of such transcendent moment as those which respect the eternal state of the dead.
2. Heaven never speaks but in words of truth and soberness. No possibility of error, no thought of deception. Truth reigns in heaven.
3. Heaven never speaks but with authority. Whether God speaks in His own person, or through the medium of an angelic ministry, it is plainly the duty of man to listen with reverential and obedient attention.
4. These several suggestions receive additional force from the command given to the prophet, saying, Write; which further implies the abiding and unchangeable operation of this truth to the end of time. It is as if the voice had said, Write, that it be not forgotten. Write, that generations yet to come, and nations yet unborn, may read, and derive therefrom incentives to faith and holiness–lessons of triumph over mortality and death.
II. The great subject of proclamation. Blessed are the dead. How widely opposed is the verdict of man! Blessed rather are the living, around whom life throws its treasures of enjoyment and hopes–yea, a living dog is better then a dead lion. Death, to the eye of natural sense, is ever shrouded with gloom and sorrow. The gospel of life and immortality creates a difference; and, in the eyes of all who believe and obey the truth, arrays even this, the gloomiest dispensation of Divine providence, in colours of light and loveliness. A vital union with Him, the well-spring of life and happiness, secures them the uninterrupted flow of blessing through every changeful vicissitude of mortality. Death itself may not turn the stream, or prohibit its flow. The very sepulchre feels its fertilising influence, and they pluck flowers of hope and immortality from the margin of the grave.
III. The divine confirmation. Yea, saith the Spirit. Why this solemn and impressive asseveration? Does the voice from heaven require a voucher, that the Spirit of truth Himself should appear as witness? Is there need of further testimony? Assuredly not. Yet, in a matter of such passing interest, that our faith may be stedfast and settled, God condescends to supply it. The Spirit witnesses with the voice of blood, and every doubt must vanish. This testimony is given in His Holy Word, which everywhere corroborates the doctrine of the text. This testimony is further given in the believers heart. There, with still small voice, that Holy One doth sweetly and delightfully repeat the echoes of His written word; for he that believeth on the Son of God hath the witness in himself, attesting and confirming whatsoever hath been written aforetime for our comfort and edification. Divine arguments are added for the fuller confirmation of our faith. The Spirits voice is not a delusion, but an appeal to the understanding and judgment. They rest from their labours. As the toilworn labourer retires from the busy and fatiguing occupations of the day, to seek his evenings repose, so the Christian believer relinquishes life for the rest of paradise. More than this. Their works do follow them. When the rich man dieth, he shall carry nothing away, but leave his wealth to others. The great must relinquish their honours and distinctions; the wise and ingenious, the fruit of their labours. Nothing of all their pride and possessions may be transported beyond the grave; for their glory shall not descend after them. But these reap the reward of their own doings. No heir steps in to supersede the original owner, and enjoy his possession. As a glorious retinue, their works of piety and mercy grace their progress to the skies, and accompany them even to the very throne; yet not to plead their merits, but justify their faith; not to claim acquittal from the accusations of the law, but an interest in the promises of the gospel. They demonstrate a life of faith in the Son of God, and must therefore secure His approbation, as their author, their end. (John Lyth.)
The blessedness of them that die in Christ
I. What it is to die in the Lord, and who may be said to do so.
1. What is supposed to be necessary to it, as to their state, whilst they live. And here it is plain, they that die in the Lord must first live in Him. That is, as to the principle of their life, they must be quickened and made alive by Him: As to the work of their life, they must walk after Him: As to the scope of their life, they must live to Him.
2. That this includes, as to their temper, when they come to die. Blessed are the dead which die in the Lord; that is, that die–
(1) In submission to His will; He having the fullest right to dispose of them as He pleases.
(2) In a dependence upon Him, for life and immortality after death, as what He hath purchased and promised, and will assuredly bring His people to.
(3) Dying in the Lord includes a sincere desire to be with Him, as far better than to be here.
II. That henceforth believers are blessed indeed.
III. Consider their blessedness.
IV. For what reason it is so solemnly proclaimed by a voice from heaven, and ordered to be recorded, that the dead are blessed that die in the Lord.
1. To let it be known in this world how it fares with the friends of Jesus in another.
2. To assure believers that death is no bar to their happiness, but the sure, though awful way to it.
3. To leave it on record to the end of time, and assure those that live in every age, that here is not their rest. (D. Wilcox.)
The blessedness of dying in the Lord
I. The introduction. I heard a voice from heaven saying unto me, Write.
1. We here see the truth of the subsequent announcement. The doctrine to be taught is not of human origin. It is neither a dictate of mans imagination, nor an effusion of rash enthusiasm, nor a deduction of erring reason; but it comes direct from the region of unclouded light, the fountain of unerring truth.
2. We see also the importance of the doctrine announced.
(1) This is evinced in its origin. If heaven speaks, it is not to proclaim a useless or insignificant truth, nor to unveil some trifling or uninteresting mystery. This would reflect on the Divine wisdom.
(2) This is further seen in the command given. I heard a voice from heaven saying unto me–What?–Remember?–or Preach?–No, but Write.–The truths thou art about to hear are of infinite moment, and deeply interest every child of man.
II. But what is it that is promulgated by this high authority, and is revealed with attendant circumstances which so clearly attest its great importance? Blessed are the dead, etc.
1. The subjects of this blessedness are the dead; yet not the dead indiscriminately, but the dead that die in the Lord. Such is the ambiguity of the phrase in the Lord, as to render its precise meaning in this passage somewhat uncertain. At times its obvious import is, in the cause, or on account, of the Lord. And looking at the entire connexion in which the passage stands, such an interpretation appears by no means inappropriate. Every Christian, truly so called, is in the Lord. Hence the striking language of the Redeemer Himself: I am the vine, ye are the branches: abide in Me and I in you. This all-important union is affected, on the part of the Christian, by faith, and is consummated, on the part of Christ, by the bestowal of His indwelling Spirit. Two important parts of their blessedness are here brought before us:–They rest from their labours–and their works follow them. Does the wearied traveller rejoice on seeing his loved but long absent home, where he hopes to end his wanderings. Does the mariner, long tossed by the fierce storm, and endangered by the rolling waves, and drifted sands, and sunken or frowning rocks, rejoice on his entrance into the harbour, in which fear is exchanged for security, and turmoil for peace? Yes, they rest from their labours, and account themselves blessed.
III. Who does not feel that such an announcement would be incredible were it not so attested as to place it beyond the reach of reasonable doubt? And, thanks to the condescension and abounding grace of God, such an attestation we have. Yea, saith the Spirit. The doctrine of immortality, with its glorious and awful results, is one of those primeval truths that constitute the religious belief of the first generations of men. It underlay both the patriarchal and Mosaic dispensations. But it was reserved for Him who came as the light of the world to present this doctrine in the fulness of its glory. But while in the economy of redemption it is the glory of the Son to ransom and save, it is the prerogative and glory of the Spirit to reveal and attest truth, and by its application to the understanding and heart, to enlighten, and sanctify, and make fit for heaven. And by that Spirit the great doctrine announced in our text is attested. Yea, saith the Spirit. True–certainly, infallibly true–I, the Spirit of Truth, whose prerogative it is to search all things, even the deep things of God, and to reveal them to man–I corroborate the testimony that the dead which die in the Lord are, and shall be, thus blessed. Though one of the things which no mortal eye has seen, nor ear heard, nor the most fruitful imagination conceived, yet do I thus solemnly avow, that in all the brightness of the glories it unfolds, and in all the richness of the blessings it promises, it is true. On it, as an immovable rock, you may rest. And in its assured prospects you may trample on the world and sin–mortify self–multiply works of faith and labours of love–and defy the powers of persecution, how fierce soever the forms it may assume, or agonising the tortures and deaths it may inflict. Labours, sacrifices, and tortures are momentary only, but recompenses are eternal. (Thomas Allin.)
Death in the Lord
Let us look at the individual phrases of this remarkable text. In the first place, Blessed are the dead which die in the Lord from henceforth. That expression from henceforth is one of the most difficult that ever the exegists or expositors of the Bible have confronted. It may refer to a new point of departure with regard to the blessed dead. It may refer to a new point of departure with respect to the revelation of that blessedness. It may refer to a new departure with regard to the testimony of the Spirit. We may connect it with the second part of the verse, and not the first. I heard a voice from heaven saying, Blessed are the dead which die in the Lord. Yea, saith the Spirit, from henceforth they rest from their labours. But you perceive as there is some doubt as to the application of the phrase, we are embarrassed by the riches in this case, for the applications of the phrase are so varied. It may be that the phrase looks backward to the beginning of the verse, and forward to the conclusion, so that it indicates somehow in the redemption of God, and revelation of Christ, and testimony of the Spirit, a new point of departure from Him henceforth. Certainly there is one very remarkable fact, the resurrection of Jesus Christ appears to mark a new departure even with respect to the terms used about the saints of God. Stephen was the first martyr, and, in fact, his death is the first death which is spread in record on the pages of Holy Scripture. It was the first death of a believer in Jesus, subsequent to Christs resurrection, and I beg you to notice that his death is manifestly typical, and the description of it is of typical significance. For we read that he being full of the Holy Ghost, looked up steadfastly into Heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. And when he had said this he fell asleep. There are three marked features here evidently typical. In the first plaice the vision of heaven and of Christ. In the second place, perfect peace of mind even in the agonies of a violent death; and, in the third place, a new term applied to death. He fell asleep. Have you ever noticed the fact that from the time of the resurrection of Jesus Christ to the last verse of the last chapter of the Apocalypse you will never once find death, the death of a believer, referred to as death without some qualifying phrase attached to it? There is one case of exception. In the ninth chapter of Acts we read of the death of Dorcas or Tabitha, and the word died is used with reference to her though she was a believer; but the reason of it is obvious. Peter was about to call her back from death to life, therefore it was important that the actual fact of her death should be unmistakably stated as if it had been said that she fell asleep; it might have been said that he simply roused her from her trance, but when it is said that she died there was no doubt of her resuscitation from the dead. But in every other case that I have been able to trace in the New Testament the death of the believer is never once referred to as death, except with some such qualifying phrase as we find in this text. Died in the Lord, which at once separates such death from the death of unbelievers. Now, that phrase In the Lord must have three great interpretations. In this sphere the limitation to which I have referred, the penitent believer goes from the world, and from sin and Satan, and condemnation redemptively into this Divine sphere of safety, and holiness and happiness. And then, in the second place, actively and actually, for your life is taken into the life of Christ; your work taken into the work of Christ; your destiny taken into the destiny of Christ; your life plan taken into the life plan of God (Rom 14:7-8). Oh, the magnificence of that thought! I would to God I could rise to it, and help you to rise to it. While you live you are in this sphere: in Christ Jesus. Each may enter into that sphere. When you die, when you fall asleep as to your body, you are at home with the Lord. Now the apostle says that the man who lives unto the Lord dies unto the Lord. The Lord has not surrendered His control of him when death comes upon him. Neither has he lost his identity and unity with Jesus when he falls asleep. So we have both active and actual redemption in the Lord. But look at the concluding part of this great text. Yea, saith the Spirit, that they may rest from their labours, and their works do follow them. I need not say much about the first part of this clause, They rest from their labours. There is absolute rest for every believer who is at home with the Lord from everything that mars our service in this world. But I must fasten your thought for a moment on the lines of this great expression and their works do follow them. This is another difficult phrase. There are three principal applications. One is that the works done in Christ Jesus are a saints memorial and monument in this world. The second suggestion is that the works which he has done here follow him into eternity as his witness before the throne of God unto his fidelity, and are the means of increasing his reward. And there is a third which I venture to suggest, and which will, I believe, commend itself to us. The Greek word translated follow, really means and enter, it is the following of the disciple that treads in the heels of his Master just before him; it is following and companionship and fellowship. And there is another thing which suggests and confirms this interpretation–namely, the difference in the terms of the original, which appears in the English translation. They rest from their labours, and their works do follow them. What is the difference between labour and work? Labour in the original is a Latin word, and in the English word it suggests–as it does in the original Greek word–the idea of hindrance. All difficulty, all weariness, the burden-bearing which suggests the idea that the man is doing, toiling, and taxing his strength; that which fatigues him, so that he comes from his work worried and worn out; it suggests the idea that his strength is unequal to the task, and that he feels himself circumscribed with limitations. But the Masters work simply means activity, doing, performing. Now see how blessed the thought that the Holy Spirit suggests to us. The saint of God, falling asleep as to his body, enters into the presence of his Lord, as to his spirit. For evermore the labour, toil, vexations, of this world is left behind him, but he carries with him his service into immortality–he goes to carry on his work for God. Thus his immortality has come at last. He goes where there are no limitations, where there are no vexations or hindrances to circumscribe his activity–where they rest, not because they are never tired or fatigued–where they wait on the Lord, but renew their strength, mount on wings, walk and never faint–but enjoy the tireless and the unending activity of redeemed souls, partakers of the tireless energy of the untiring God. (A. T. Pierson, D. D.)
The two voices
The voice said, Write,–that is, the voice of God as it sounded from above; and the Spirit said, Yea,–that is, the spirit of inspiration and obedience, as it answered from within, ever keen to discern the heavenly revelations, and prompt to perform the heavenly will. That is the picture presented us here–a something that discloses and a something that assents–the announcement of an objective truth and the presence and the sympathy of a subjective response. It is Gods truth and the Spirits affirmative, Gods communication and the Spirits consent.
I. Take the principle, then, as it affects the production of Divine Scripture. For not only in regard to the announcement made here, but the doctrine and the narratives of Scripture throughout, it holds true that the voice said, Write, and the Spirit of God in the penman said, Yea. He said, Yea, as the Spirit of inspiration. And apart from the testimony of the Bible to itself, there is a proof of its origin in its own inner character. Take, among other evidences, this one: the persistency with which the facts and the truths transcribed run counter to the natural prepossessions and prejudice of those who transcribe them.
II. Note the same fact with regard to the acceptance of Divine truth. In regard, then, to the belief of the Scripture as well as its delivery, the Spirit returns His deep inward Yea; He returns it as the Spirit of conviction. And this, mark, in two cases. The response arises in the case of those whom the Spirit has entered to sanctify, and it arises in the ease of those with whom He is present to persuade. Deep in their heart of hearts there is a something that throbs back to them saying, These things are real; I must believe them accordingly.
III. Take the principle as it refers to the performance of the Divine commands. For the voice that bids us write and believe bids us also do and endure, and when it does so the Spirit again answers, Yea. He answers Yea, as the Spirit of submission and obedience.
IV. Take the thought of the text in regard to the enjoyment of Divine privileges. For the same voice from heaven has a message as to these, and while the message of assurance and of comfort is revealed from above, the Spirit responds from within with His Yea: He does so as the Spirit of adoption. And surely, of all the Divine intimations, the sweetest and the fullest is this: But now thus saith the Lord that created thee, O Jacob, and He that formed thee, O Israel, Fear not, for I have redeemed thee. I have called thee by thy name: thou art Mine. There will be often a Nay to assurances such as these. There is the Nay of Satanic impeachment. Scripture clearly prepares us to meet and to deal with that. Y. Observe the principle of the text as it bears on the welcome of Divine hopes. And of these hopes take one–the hope of the Lords Second Advent. We close by considering His response as the Spirit of longing and of love. Try, again, there are voices that are raised in dissent. Nay, say the unholy, to whom the thought of Christs Advent is a terror; Nay, say the profane, to whom the prophecy is a scoff, asking, Where is the promise of His coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. But from a multitude whom no man can number, even the Church upon earth which a Saviour has chosen, to be saved through atoning blood, preserved by sanctifying grace, and made meet for eternal glory, there rises a mighty and manifold Yea. And well may the Spirit in the Brides heart say Yea, and speak of the prospect disclosed as that blessed hope, even the glorious appearing of our Lord and Saviour Jesus Christ. (W. A. Gray.)
Rest in heaven
Dr. Bushnell, when well, abounded in life and action. He once preached a sermon on The Employments of Heaven. A weary, hard-working woman was heard to say, when the service closed, Well, if heaven is such a place for work I dont care to go there; I hoped I should rest. Dr. B. said, as his strength began to fail, the thought of rest grew more precious to him also. It only illustrates how apt we are to see everything from ourselves. (Presbyterian.)
No Monday in heaven
There will be no Monday in heaven, and we shall not have to begin the old round of toil afresh as soon as the Sabbaths peace is past. There will be an everlasting Sabbath.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. Here is the patience of the saints] Here the faith of the true Christians shall be proved; they will follow the Lamb whithersoever he goeth, they keep the commandments of God, and are steadfast in the faith of our Lord Jesus Christ.
Sometimes , patience or perseverance, is taken for the reward of these virtues; the text therefore may be thus understood: Here is the reward of the perseverance of the true Christians; for although they die for the testimony of Jesus, yet they shall be unutterably blessed. See the next verse.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Here is the patience of the saints: God having in the former chapter shown his servant John the reign and rage of antichrist in his time of forty-two months, and in this chapter what shall be the end of him and all his adherents; here concludeth with telling him: This is a period of time wherein the patience of his holy ones will be tried, both in waiting for their deliverance, and also in their patient enduring antichrists oppression and tyranny.
Here are they that keep the commandments of God, and the faith of Jesus; and here will be the trial of men, whether they will keep to the faith of Christ, and obedience of Gods commandments, by coming out of, or keeping in, this spiritual Babylon: those that come out of her will show both; those that keep in that idolatrous communion will show neither.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. Here, c.resumed from Re13:10 see on Re 13:10. Inthe fiery ordeal of persecution which awaits all who will not worshipthe beast, the faith and patience of the followers ofGod and Jesus shall be put to the test, and proved.
patienceGreek,“hupomene,” “patient, persevering endurance.”The second “here” is omitted in A, B, C, Vulgate,Syriac, Coptic, and PRIMASIUS.Translate, “Here is the endurance of the saints, who keep,”&c.
the faith of Jesusthefaith which has Jesus for its object.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Here is the patience of the saints,…. That which has required their patience, and about which it has been exercised, what they have been patiently waiting for, namely, the destruction of antichrist; and now it will be come, and patience will have its perfect work; see Re 13:10
here are they that keep the commandments of God; and not the inventions of men, and the traditions of antichrist, but the ordinances of the Gospel, as they were at first delivered, without any adulteration and corruption; and who kept them because they were enjoined by God, and from a principle of love to him, and with a view to his glory: these are distinguished from the worshippers of the beast, and were preserved throughout the apostasy; these are the witnesses who will now be risen, and the remnant of the woman’s seed, with whom the dragon made war by the beast: and these are the hundred and forty and four thousand who are before described; these will be in a very glorious and comfortable church state; the word will be purely preached, and the ordinances truly administered, and the doctrines of the Gospel will be heartily embraced and professed: it follows,
and the faith of Jesus; meaning either the grace of faith, of which Jesus is the object, author, and finisher; and which these saints will have from him, and exercise upon him in a very strong and comfortable manner; and which, and the profession of it, they will hold fast to the end; or else the doctrine of faith, concerning the person, office, and grace of Jesus Christ, the faith once delivered to the saints, which they will have contended for, stood fast in, and now will hold in a pure conscience: these seem to be the words of John, declaring the faith, patience, and obedience of the saints of these times.
Fuente: John Gill’s Exposition of the Entire Bible
Here is the patience of the saints (H ). John’s own comment as in Rev 13:10; Rev 17:9. In this struggle against emperor worship lay their opportunity (Ro 5:3). It was a test of loyalty to Christ.
They that keep ( ). In apposition with (genitive), though nominative, a frequent anacoluthon in this book (2:20, etc.). Cf. 12:17.
The faith of Jesus ( ). “The faith in Jesus” (objective genitive) as in Rev 2:13; Mark 11:22; Jas 2:1.
Fuente: Robertson’s Word Pictures in the New Testament
Here are they. Omit here are, and read, are, Rev., the patience of the saints, they that keep.
The faith of Jesus. Which has Jesus for its object.
Rev 14:18Blessed [] . See on Mt 5:3.
From henceforth [ ] . See on Joh 13:33. To be joined as in A. V. and Rev., with die in the preceding clause, and not with blessed, nor with the following clause. Not from henceforth saith the Spirit. The meaning is variously explained. Some, from the beginning of the Christian age and onward to the end; others, from the moment of death, connecting henceforth with blessed; others from the time when the harvest of the earth is about to be reaped. Sophocles says : “Show all religious reverence to the gods, for all other things Father Zeus counts secondary; for the reward of piety follows men in death. Whether they live or die it passeth not away” (” Philoctetes, ” 1441 – 1444).
That they may rest [ ] . See on Mt 11:28. The ina that gives the ground of the blessed.
Labors [] . From koptw to strike. Hence to beat the breast in grief. Kopov is, therefore, primarily, a smiting as a sign of sorrow, and then sorrow itself. As labor, it is labor which involves weariness and sorrow. Follow them [ ] . Rather, accompany. Rev., follow with them. Compare Mt 4:25; Mr 3:7, etc. See on Joh 1:43.
Rev 14:15Thrust in [] . Lit., send. Rev., send forth.
Harvest [] . See on Luk 10:2.
Is ripe [] . Lit., was dried. Compare Mr 11:20; Joh 14:6. Rev., is over – ripe.
Fuente: Vincent’s Word Studies in the New Testament
1) “Here is the patience of the saints,” (hode he hupomone to hagion estin) “herein exists (is) the endurance, blessings, and rewards, of the saints; or here is the source or strength of the perseverance of the saints, in the worship of God rather than the beast, Heb 10:36-37; Ecc 12:13-14.
2) “Here are they that keep the commandments of God,” (hoi terountes tas entolas tow theou) “Here are those who keep (are continually guarding) the commandments of God; they are presented in contrast with those who worship the beast and obey the dragon, Gal 6:9; 1Co 15:58; Heb 6:12.
3) “And the faith of Jesus,” (kai ten pistin lesou) “and those continually keeping or guarding the faith (the system of teachings) of Jesus (Christ);” Their reward of testimony, perseverance and service is described in the following Rev 14:13. When they stand to be judged they shall be rewarded for faithful perseverance through every trial, Mat 5:11-12; Rom 8:17-18; 2Ti 4:8.
DESCRIPTION OF PATIENCE
Patience is the guardian of faith, the preserver of peace, the cherisher of love, the teacher of humility. Patience governs the flesh, strengthens the spirit, sweetens the temper, stifles anger, extinguishes envy, subdues pride; she bridles the tongue, restrains the hand, tramples upon temptations, endures persecutions, consummates martyrdom. Patience produces unity in the Church, loyalty in the State, harmony in families and societies; she comforts the poor and moderates the rich; she makes us humble in prosperity, cheerful in adversity, unmoved by calumny and reproach; she teaches us to forgive those who have injured us, and to be the first in asking forgiveness of those whom we have injured; she delights the faithful, and invites the unbelieving; she adorns the woman and approves the man; she is beautiful in either sex and every age. Behold her appearance and her attire. Her countenance is calm and serene as the face of heaven unspotted by the shadow of a cloud, and no wrinkle of grief or anger is seen on her forehead. Her eyes are as the eyes of doves for meekness, and on her eyebrows sit cheerfulness and joy. Her mouth is lovely in silence; her complexion and color that of innocence and security; while, like the virgin, the daughter of Sion, she shakes her head at the adversary, despising and laughing him to scorn. She is clothed in the robes of the martyrs, and in her hand she holds a sceptre in the form of a cross. She rides not in the whirlwind and stormy tempest of passion, but her throne is the humble and contrite heart, and her kingdom is the kingdom of peace.
– Horne
Fuente: Garner-Howes Baptist Commentary
(12) Here is the patience . . .Translate, Here is the patience of the saints (not here are they, but) who keep, &c. In this readiness to wait, to endure through much tribulation to the end, is the patience of the saints seen. There is a patient waiting for Christ shown by those who keep Gods commandments, who cleave to righteousness in spite of much temptation, and who refuse to pay homage to the god of this world because firm in the faith that Jesus is King.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. Here In refusing this worship of the beast and avoiding this direful destiny.
Patience Endurance of persecution from Babylon and her adherents.
Keep Faithfully obey.
The commandments of God Against all idolatry with its fornications, as noted on Rev 14:7.
Faith of Jesus The Lord of the holy capital.
Fuente: Whedon’s Commentary on the Old and New Testaments
A Reminder of the Blessedness of the People of God.
‘Here is the patient endurance of the saints, they who keep the commandments of God and the faith of Jesus. And I heard a voice behind me saying, Write, blessed are the dead who die in the Lord from henceforth. Yes, says the Spirit, that they may rest from their labours, for their works follow with them.’
What has just been described enables the people of God to endure patiently under great tribulation. Their awareness of what is to be, gives to them strength to continue. They keep His commandments because they love Him, as He Himself said, ‘If you love me you will keep my commandments’ (Joh 14:15 compare Joh 14:21; Joh 15:10; Joh 15:12), and they will thus hold firmly to the truth about Jesus.
‘The faith of Jesus’ refers to the testimony concerning Him. They believe in it wholeheartedly and hold it fast. Unlike the unbelievers previously described, those who are His and have died ‘in the Lord’ can know that from henceforth they are blessed. For as the Spirit has testified, they rest from their labours and their works follow them. Note the assumption that every Christian will have ‘works’ to present before the Judgment Seat of Christ. For them the judgment day holds no fears, it has introduced for all of them their rest. No longer will they need to battle and hold on, for all that is over and they will receive the due reward for their faithful service. Alternately we may read it as ‘faith in Jesus’ (an objective genitive) stressing their personal faith.
This short interlude between the message of the three angels and the coming scenes of the judgment of those who have not been raptured and resurrected is to remind the readers in the midst of judgment that for His people there is nothing to fear, for they are with Him on Mount Zion (Rev 14:1).
Fuente: Commentary Series on the Bible by Peter Pett
Rev 14:12 . Here where the declaration of the judgment impending the worshippers of the beast occurs so definitely and solemnly (Rev 14:6-11 ), the encouraging reference to the sources opened thereby to believers for the patience required of them ( .) is still easier than in a similar connection, Rev 13:10 .
. The construction is formless, as Rev 1:5 , Rev 2:20 . On the thought, cf. Rev 12:17 , Rev 3:10 . . “The faith in Jesus.” This, in fact, is parallel with the , Rev 12:17 , because faith on him ( ., gen. obj.) depends upon the testimony proceeding from Jesus ( ., gen. subj.).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
12 Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.
Ver. 12. Here is the patience ] See Rev 13:10 . The beast, being thus declared and declaimed against, will rage above measure; hold out therefore, faith and patience.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rev 14:12 . The prospect of this fearful and imminent retaliation is not only a warning to weak-minded Christians but a consolation to the loyal. To be a saint is to obey God and to believe in Jesus at all costs. Contemporary Jews took a similar encouragement: “if ye endure and persevere in his fear, and do not forget him, the times will change over you for good, and ye will see the consolation of Zion” (Apoc. Bar. xliv. 7). John’s words . . . . are an answer to the complaint and claim that God’s commandments were being neglected by every one except the Jews ( cf. the plaintive cry of 4 Esd. 3:33: “I have gone hither and thither through the nations and seen their abundance, though they remember not thy commandments”; 32, “Is there any other nation that knoweth thee save Israel? yet their reward appeareth not, and their labour hath no fruit”).
Fuente: The Expositors Greek Testament by Robertson
saints. Same as “holy”, Rev 14:10. See Rev 11:18.
here are. Omit.
commandments. Greek. entole. In Rev. only here; Rev 12:17; Rev 22:14.
the faith, &c. i.e. the faith (App-150.) which Jesus gives. Genitive of Relation (Subjective or Objective). App-17.
Jesus. App-98. The first of five occ, in Rev. of the name without the title “Lord” or “Christ”.
Fuente: Companion Bible Notes, Appendices and Graphics
Rev 14:12.[162] , that keep) Either the abstract and the concrete, patience and they that keep, are here joined together; or rather the nominative is used for the genitive, , , of the saints who keep: comp. ch. Rev 1:5, , .
[162] , here) These words also belong to the proclamation of the third angel, which also contains a kind of antithesis to the threefold woe.-V. g.
Fuente: Gnomon of the New Testament
Rev 14:12-13
3. STATE OF THE RIGHTEOUS DEAD
Rev 14:12-13
12 Here is the patience of the saints, they that keep the commandments of God, and the faith of Jesus.–The sufferings and persecutions which saints would have to endure in their struggles against the powers of the beast would require the strongest patience. The fact that they kept the commandments of God would be sufficient proof that they did have the required patience. Keeping the faith of Jesus means that they held to the faith Jesus required and did not deny him. The promise of the ultimate overthrow of their enemies would also be an incentive to sustain their faith and keep them patient.
13 And I heard a voice from heaven saying, Write, Blessed are the dead who die in the Lord from henceforth:–Angels flying in midheaven, as they appeared to John in the vision, had pronounced the doom of those who worshiped the beast. Next he hears a voice that seems to come from heaven commanding him to write a certain promise regarding the dead. It is not stated whose voice was speaking. John recorded not only what he saw in the visions, but also what he heard. The thing he was told to write was spoken by the heavenly voice; it was not a comment by John.
The blessing here pronounced was upon a certain class of the dead–those “who die in the Lord.” This implies two things as necessary to secure this blessing: first, to come into the Lord, for no one can be in the Lord who does not come into him; second, to live faithfully in him till death, for no one can die in the Lord (be worthy of Christ’s mercy and favor) unless he is faithful unto death. (Mat 24:13.)
The word “henceforth” in this verse has cost commentators no little time and trouble. The difficulty is in the fact that faithful Christians dying in the Lord in any age of the world will be ultimately blessed. Why then, say “henceforth”? Henceforth from what time, and why from that time? If henceforth be joined to the word “dead,” it might mean that the righteous will be blessed in some signal way from the moment of death. This is most certainly true in fact, but true of all the righteous dead. The connection here seems to indicate that this promise was intended to encourage those who would be victorious in their struggles against the beast. If this be the primary application, then it would be a wonderful help in enduring the persecutions to be assured of an ultimate blessing. From the time that such torments began, those dying in faithfulness would show such genuine Christian fortitude that there could be no question about their eternal happiness. Of course, the principle here taught will continue to be true of all righteous dead.
yea, saith the Spirit, that they may rest from their labors; for their works follow with them.–The Holy Spirit is meant here and the thought is that what the voice said was by the Spirit’s direction. The faithful dead rest from their wearisome toil in preaching the gospel and living the Christian life while struggling against the power and influence of the papal beast. Looking forward to reward and rest are the two chief motives that make the burden of tiresome labor bearable. It is a fact that the good deeds one does continue to have their influence on others after his departure, but that does not seem to be the point made here. The statement is that “their works follow with them.” This implies that the good of righteous deeds does not remain alone on earth to affect others, but follows with the dead to the judgment. Paul declares that at the judgment each will receive “according to what he hath done.” (2Co 5:10). which means that man’s faithfulness till death will be the ground upon which he will be saved; hence, the value of his labors will be with him at that day. Again we remark that this is true of Christians in all ages.
Commentary on Rev 14:12-13 by Foy E.Wallace
(3) The beatitudes of the martyrs-Rev 14:12-13.
1. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus-Rev 14:12. The apocalyptist deviates here from warnings and judgements to speak words of encouragement to the beleaguered saints in need of heartening encouragement. The statement here is the patience of the saints means that the existing conditions presented the opportunity to exhibit patience even unto death. In contrast with the mark of the beast received by the disloyal, they would have the distinguished mark of the saints in sustained and persistent faithfulness during the continuing persecution. The refusal to worship the beast (the emperor), or his image (wheresoever it appeared or on whatsoever it should be inscribed) exemplified the faithfulness couched in the words they that keep the commandments of God and the faith of Jesus.
2. And I heard a voice from heaven- saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: yea, saith the Spirit, that they may rest from their labors; and their works do follow them-Rev 14:13. This passage has been truly named the beatitude of Revelation. It appears to have an identification with chapter 20:6: Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power. Both passages referred to the martyrs–and here again the proleptic element of chapter fourteen is seen in verse thirteen, as the scene depicted was ahead of the orderly developments of the apocalypse; in that this benediction on the death of the martyrs chronologically belonged at the end; and was therefore a prolepsis with the other events of chapter fourteen.
There is a remarkable variation in the form of address in verse thirteen. Instead of the usual form of seeing the vision of events, John was represented in this verse as hearing a command. The commanding voice said, Write. It was a special voice giving an order, not by vision, but by direct command to write it down.
As stated, this verse along with Rev 20:6 was a martyr scene: Blessed are the dead that die in the Lord from henceforth–meaning from then on in martyrdom. They belonged to the martyred group–the aggregation of the man child caught up unto God; the hundred fortyfour thousand redeemed from the earth. They were the dead who had died in the Lord–in the cause for which they were martyrs.
The beatitude of the Spirit was: That they may rest from their labors–that is, from the travail of persecution –and their works do follow them. There was a descriptive distinction here in their labors and their works. The labors referred to the parturition of birth–the travail, the pain, of bringing forth the man child; hence, labors had reference to the rigors of the persecution unto death, or martyrdom. The works referred to their righteous acts in the midst of the period of torture and trial. These works, saith the Spirit ” . . . do follow them. Their deeds of faith and fidelity in the unfaltering performance of their prime duty followed on after their martyrdom to abide with, comfort and encourage the rest of the seed–the remnant that remained on the earth–as though the martyrs by these righteous acts were yet among them. In that way ones righteous lives and deeds yet follow on among men after they are transported from this earth on which we dwell.
These blessed dead had been swept from the earth in martyrdom, dying in the cause of the Lord, and though they had been caught up unto God and lived and reigned with Christ in a state of victory, they nevertheless remained in the spirit of their works with those who were left on the earth to face the next stages of the violent drama of persecution
Since the subjects of the Spirits beatitude were represented as having died in the Lord, manifestly the object of the beatitude was to strengthen, encourage and uphold the living in their darkest hour. In that way it may be appropriately applied to the church today. Loyalty to Christ in any generation requires the full measure of the martyr spirit of courage and endurance, and martyrdom in its worst does not always result in immediate death. We may all possess the soul of a martyr, and in that spirit we live in the Lord, as the blessed dead had died in Him.
Commentary on Rev 14:12-13 by Walter Scott
Rev 14:12 — Here is the endurance of the saints who keep the commandments of God and the faith of Jesus. In this state of things, unequalled in the history of the race, the saints can only hold fast and hold on. They are forbidden to resist with the sword, even if they could (Rev 13:10). But faith and patience at length, however sorely tried, win the day. Death is before them, but better to be killed by the Beast than to be tormented with the Beast. The afflicted saints cling to the clear commands of God and the faith of Jesus. In the apocalyptic record the martyrs are the martyrs of Jesus (Rev 17:6). The name of sweetest sound is but rarely introduced in the book, but the connections in which it appears are full of interest (Rev 14:12; Rev 17:6; Rev 22:16).
THE BLESSED DEAD WHO DIE IN THE LORD.
Rev 14:13. – And I heard a voice out of the Heaven saying,Write, (This command to write is repeated twelve times in the Revelation to indicate that all the things it refers to are matters of importance.) Blessed are the dead who die in (the) Lord from henceforth. Yea, saith the Spirit, that they may rest from their labours; for their works follow with them. The voice, but not the name, of the speaker falls upon the ear of the christian Seer. The Authorized Version interpolates unto me. The message was not addressed to John, although he heard it, but it is one for all saints, while it has its own special application to saints in that critical hour preceding the Coming of the Lord in judgment. It is ever true that those who die in the Lord are blessed, but why is the statement reserved for this awful juncture in human history? and why is it added, from henceforth? Why from that particular moment? The answer to these questions is a simple and satisfactory one. The word henceforth intimates the near end, and that the blessing is just about to be entered upon.
In Rev 20:4 we have the complement of the heavenly saints who reign with Christ a thousand years. There are three classes of such: (1) A recognized and well-known company sitting upon thrones. These are the raised dead and changed living at the Coming into the air (1Th 4:16-17; 1Co 15:51-54). When caught up they are spoken of as elders throughout the prophetic part of the Apocalypse. (2) The souls of those beheaded on account of the testimony of Jesus, and on account of the Word of God. This company forms a class of martyrs by themselves, who were slain before the Beast was in existence as a persecuting power. They are witnesses under the fifth Seal (Rev 6:9-11). (3) Those who had not worshipped the Beast, neither his image, and had not received the mark on their forehead and hand. There is an interval of some time, probably years, between the martyrdom of the two latter companies. If, therefore, the whole company of reigning saints is embraced in the three classes referred to (Rev 20:4), in which of them are we to place those who die in the Lord from henceforth? Undoubtedly amongst those martyred under the Beast.
Another and helpful consideration follows. If the two martyred companies named comprehend all who die after the Rapture, then it is evident that no saint during the crisis week of seven years dies a natural death. Those who die in the Lord are slain; hence the inapplicability of our text engraved on stone and monument in memory of our precious dead. Those who die in the Lord from henceforth do so as martyrs. They are about to share in the blessedness of the first resurrection (Rev 20:6). Their blessing in character and fullness greatly exceeds those who survive the Tribulation. The former take a distinguished place in heavenly glory, the latter are accorded the highest place on earth; the former reign with Christ, the latter are reigned over; the former are kings, the latter are subjects.
The Spirit responds to the voice from Heaven, Yea, and adds a word of rich consolation, that they may rest from their labors; for their works follow with them. Probably none amongst the cloud of witnesses had so walked in the vigor of faith as these; none so served and suffered under the most appalling circumstances. But now these witnesses of whom the world was not worthy are about to enter on their everlasting rest – toil and suffering forever past. God is not unrighteous to forget their work and labor of love. When these saints are raised and taken up, their works accompany them, not come after them, but with them. Their works will be appraised at their true value by the righteous Judge, Who will reward every man according to his work. Rest and reward are the immediate portion of those then dying in the Lord.
Commentary on Rev 14:12-13 by E.M. Zerr
Rev 14:12. This has the same meaning as Rev 13:10.
Rev 14:13. Blessed are the dead who die in the Lord. That can be said of every person who is faithful until death, but it is said here especially with reference to those who have died under persecution. It is peculiarly appropriate to make the statement in view of the thousands who had been slain by Pagan and Papal Rome through the past centuries. Also after the Reformation had stirred up the anger of the “die-hards” of Babylon many others were put to death in their struggles. From henceforth. Some commentators say this means from the judgment day and thereafter. It is true that all righteous people will be blessed (happy) after that day, but I do not believe the Spirit was applying the blessing to that date in this verse. There will be saints living when Christ comes who will never die, yet they will be happy for ever. But our verse is about those who die in the Lord, and they are especially mentioned for the reason described in the first part of this paragraph. And since these who died in the Lord had the experience some time before the end of the world, the passage gives us the grand information that when a righteous person dies he is happy from that moment onward. This all agrees with Paul’s remarks in Php 1:21-23. Their works do follow them. The Greek for follow means both to accompany a person and to come along afterwards. Both senses of the word apply to a faithful servant of God. The good deeds he performs will still linger behind to be an influence for others. (“By it he being dead yet speaketh,” Heb 11:4.) Also the record of faithfulness will be with him in principle to recommend him before God.
Commentary on Rev 14:12-13 by Burton Coffman
Rev 14:12
Here is the patience of the saints, they that keep the commandments of God, and the faith of Jesus.
Here is the patience of the saints … Charles failed to see the point of this verse, but Beasley-Murray wrote, “It is thoroughly in place here. It is the punch line for Rev 14:9-11. If such be the fate of the followers of the beast, Christ’s people must, at all costs, continue to keep the commandments of God and the faith of Jesus.”[56]
Keep the commandments of God … The current fantasy that “believers” are in some way saved without obedience should be reviewed in light of many such passages as this. Any “system” of salvation that promises people eternal life upon any other premise than that of fidelity to God’s commandments is false and should be identified with the second beast. Yes indeed; they must believe in Christ with all their hearts, but that is not all that is required. They must also:
Keep … the faith of Jesus … As Ladd said, “This faith is objective?[57] It means keep the religion of Christ; accept and obey the tenets of true Christianity.
[56] G. R. Beasley-Murray, op. cit., p. 226.
[57] George Eldon Ladd, op. cit., p. 197.
Rev 14:13
And I heard a voice from heaven saying, Write, Blessed are the dead who die in the Lord from henceforth: yea, saith the Spirit, that they may rest from their labors; for their works follow with them.
This is one of the great doctrinal pronouncements of the whole New Testament. It declares “blessed are those who meet death in spiritual union with Jesus Christ.”[58] “Manifestly, all this applies to all who die in the Lord.”[59] There is not another verse in the whole New Testament that any more concisely concentrates into so brief a statement the entire theology of redemption than is effected here.
Blessed are the dead who die in the Lord … The key words here are “in the Lord,” a little phrase which, with its equivalents “in him,” “in whom,” etc., occurs no less than 169 times in Paul’s writings alone,[60] besides dozens of other references. This truth alone emphatically stresses the overriding importance of it. To be “in Christ,” of course, is to be in spiritual union with Christ; but the word of the New Testament repeatedly states unequivocally that this union is effected, completed, accomplished, and achieved through the believer’s being “baptized into Christ” (Rom 6:3-5; Gal 3:26-27), there being not the slightest hint in the whole New Testament of anyone’s ever having been “in Christ” who was not baptized “into him.”
People are not actually “in Christ” in any other sense than that of being “in” his spiritual body which is the church; and the same manner of being “in the body” is likewise that of being “in Christ” (1Co 12:13). See fuller discussion of this in my Commentary on Romans, pp. 123-127. Thus the same obedience of faith which unites one with Christ in baptism also unites him with the true spiritual body of Christ.
Who die in the Lord … None ever died “in the Lord” who was not “in him” before he died; so what is indicated here is fidelity until death, or even fidelity when physical death is a consequence of it. The crown is never won for Christians until their probation is ended; as Paul expressed it, until they are “found in him” (Php 3:9).
The consequences of the Christian’s being “in Christ” are almost unbelievably profound. The one “in Christ” is eternally saved and justified, not for anything that he either believed or did, but through being a partaker of the perfect faith and perfect obedience of Christ himself, which in the state of his being in union with Christ are actually his. This is the way one is “perfect in Christ” (Eph 1:4; Col 1:28-29). This is the way one “in Christ” is dead to sin, etc. See in my Commentary on Galatians, Ephesians, Philippians and Colossians, pp. 130-133. The development of this great theological principle has been stressed extensively in this set of commentaries.
From henceforth … Beckwith and others unnecessarily see a time-factor in this,[61] as if those dying “in the Lord” after John wrote were particularly the recipients of this beatitude; but, despite this, Beckwith admitted that “this cannot obscure the universal truth of the passage.[62] Beasley-Murray would appear to have the better understanding of what is here meant by “henceforth.”
It is likely that the word translated henceforth should so be punctuated as to produce, the word assuredly, as in the New English Bible (1961) margin.[63]
The oldest manuscripts were not divided into words. If this is two words, it means henceforth, but if one, it means assuredly. The original Greek may be read either way with equal authority. If any time-factor is meant, it would have to refer to the entire Christian dispensation as contrasted with what went previously. We simply cannot believe that the “henceforth” in this passage limits the meaning in any manner to “the martyrs alone.”
That they may rest from their labors … When Christians die, they “rest” from the trials, sorrows, temptations, and tribulations of life. Little beyond this is revealed concerning the state of the righteous dead. It would appear to be quite a different case with the wicked, as may be deduced from the parable of the rich man and Lazarus (Luk 16:19-31). It will be recalled that Lazarus entered not into any conversation and that he appeared totally inactive throughout the narrative. The wicked man, however, was tormented.
For their works follow with them … This stresses the importance of good works in the scheme of redemption, a truth downgraded and resented by this generation, but nevertheless true. No! Works do not alone justify; but then, neither does faith alone justify. Rist complained of the plain teaching here:
The doctrine of works is also given a very prominent place. This is a basic inconsistency which does not seem to have disturbed John, if he was aware of it at all.[64]
The reason John was not disturbed is that “works” are in no manner inconsistent with what John and all the apostles taught; but it is not only inconsistent with the “faith only” theory of salvation but absolutely contradictory of it. Such a comment seems to indicate a lack of faith in the holy apostle’s inspiration, as well as lack of information about what is, or is not, consistent with the teaching of the whole New Testament. Barclay said, “Works here mean character!”[65] That, of course, is a marvelous way to get rid of a troublesome word. Declare that it means something else.
[58] Robert H. Mounce, op. cit., p. 277.
[59] G. R. Beasley-Murray, op. cit., p. 227.
[60] John Mackay, God’s Order (New York: The Macmillan Company, 1953), p. 59.
[61] Isbon T. Beckwith, op. cit., p. 659.
[62] Ibid.
[63] G. R. Beasley-Murray, op. cit., p. 227.
[64] Martin Rist, op. cit., p. 474.
[65] William Barclay, op. cit., p. 114.
Commentary on Rev 14:12-13 by Manly Luscombe
12 Here is the patience of the saints; here are those who keep the commandments of God and the faith of Jesus. God is patient with us. He is longsuffering, waiting for us to repent. Now, God is telling the saints under persecution to be patient. This generation is one of instant gratification. We have instant foods, microwave ovens, and fast modes of travel. We are a Burger King society. We want it our way, right away! We may not be able to see the end of our suffering. All we can do is remain faithful. Keep the commandments. Remain faithful to Jesus. When all else seems to fail – Keep the faith. Stay faithful to Christ.
13 Then I heard a voice from heaven saying to me, Write: Blessed are the dead who die in the Lord from now on. Yes, says the Spirit, that they may rest from their labors, and their works follow them. This voice seems to be the voice of God. Three times previously in this chapter an angel speaks and an angel is identified as the source of the message. John is instructed to write. Of course, he has been writing the entire vision. However, here is a specific statement. God wants to be sure this is recorded. This is not in any cryptic or symbolic language. Blessed are the dead. Yes, some have died. Others will die. God has not forgotten nor is He unaware of the persecution. Blessed is a word used 7 times in the book of Revelation. Jesus used this word to begin his Sermon on the Mount. The word describes an attitude of joy, happiness.
NOTE: These deceased saints are not happy because they suffered and died. They are happy that they were seen as faithful. Their faith is now confirmed.
Heaven, more fully described in chapters 21 and 22, is a place of rest. Here, on earth, we labor, toil, work, suffer, and die. The rest comes after the labor is over. The message here: Dont quit too soon. Remain faithful. The situation is similar to a person quitting an employment a week before they are eligible for retirement benefits. For the Christian, the retirement benefits are in heaven. Their works, the good they have done, the example they set, will continue to influence others long after they have died. The Hebrew writer teaches us that even Able, the son of Adam and Eve, continues to speak even though he is dead. (Heb 11:4) If we are faithful and set a good example by our life and in our death, many Christians will be encouraged. Non-Christians will be challenged to consider the faith.
Fuente: Old and New Testaments Restoration Commentary
is: Rev 13:10
here are: Rev 12:17
the faith: Rev 3:8, Rev 3:10, 2Ti 4:7
Reciprocal: Psa 78:7 – keep Dan 7:25 – shall wear out Mar 7:7 – the commandments Luk 21:19 – General Act 24:24 – the faith Rom 8:25 – with patience Col 1:11 – unto 2Th 1:4 – your patience Tit 2:12 – live Heb 6:12 – faith Heb 10:36 – ye have Jam 2:1 – the faith 2Pe 1:6 – patience 1Jo 2:5 – whoso Rev 1:9 – in the
Fuente: The Treasury of Scripture Knowledge
Rev 14:12. This has the same meaning as Rev 13:10.
Comments by Foy E. Wallace
Verse 12.
(3) The beatitudes of the martyrs–Rev 14:12-13.
1. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus–Rev 14:12.
The apocalyptist deviates here from warnings and judgements to speak words of encouragement to the beleaguered saints in need of heartening encouragement. The statement here is the patience of the saints means that the existing conditions presented the opportunity to exhibit patience even unto death. In contrast with the mark of the beast received by the disloyal, they would have the distinguished mark of the saints in sustained and persistent faithfulness during the continuing persecution. The refusal to worship the beast (the emperor), or his image (wheresoever it appeared or on whatsoever it should be inscribed) exemplified the faithfulness couched in the words they that keep the commandments of God and the faith of Jesus.
Fuente: Combined Bible Commentary
Rev 14:12. Here is the patience of the saints, they that keep the commandments of God and the faith of Jesus. The first of the two sayings is an encouragement to the faithful afforded by the fact that God will execute His judgments upon the ungodly in the way which has been described (comp. chap. Rev 13:10). We have in this a further proof that the whole proclamation of the three angels has been one of judgment, not of mercy, or of judgment and mercy combined. The construction of the two clauses is important, as there can be no doubt that the second contains a fuller description of the saints mentioned in the first (comp. chap. Rev 20:4).
Fuente: A Popular Commentary on the New Testament
That is, here at this time will be exercised all the faith and patience of Christ’s faithful servants, and this their exercise of these graces will make it appear that they were true, and not counterfeit Christians; it follows, here are they which keep the commandments of God, and the faith of Jesus, that is, who discover themselves sincere in their profession, by obeying the commands of God, and rightly believing on our Lord Jesus Christ.
Where note, What is the characteristical mark of a sincere Christian, namely, faith and obedience united together; faith in our Lord Jesus Christ, and obedience to the will of God in all things, are never separated where they are sincere.
Fuente: Expository Notes with Practical Observations on the New Testament
The previous three verses have described the judgment of those who oppose the Lord. The patience of the faithful will be rewarded ultimately with victory.
Fuente: Gary Hampton Commentary on Selected Books
14:12 {8} Here is the patience of the saints: here [are] they that keep the commandments of God, and the faith of Jesus.
(8) The patience, sanctification and justification by faith: the results of which are rest, happiness and eternal glory in the heavenly fellowship of God and his angels.
Fuente: Geneva Bible Notes
This verse contains John’s word of encouragement to believers in the Great Tribulation (cf. Rev 13:10 b, 18; Rev 17:9). It is better to experience the beast’s punishment, even martyrdom, than God’s punishment.
This verse is not saying that if genuine believers apostatize and worship the beast they will lose their salvation and suffer eternal punishment. It is saying that if they worship the beast they will experience temporal punishment from God along with beast-worshippers (Rev 14:10). This temporal punishment is only the first phase of the punishment that unbelievers will experience (Rev 14:11), but it is the only phase that believers will experience (cf. Rom 8:31-39).
In view of their hope, believers during the Great Tribulation should persevere in obedience and trust, good works and faith in God, plus ethical conduct and reliance on Jesus Christ. This is an encouragement to persevere, not a guarantee that the saints will persevere. [Note: Beckwith, p. 658; Moffatt, 5:439; Robertson, 6:413. See Robert N. Wilkin, "The Mark of the Beast and Perseverance; Revelation 14:9-12," Grace Evangelical Society News 6:6 (June 1991):2-3.] Obedience to God’s commandments and continuing trust in Jesus will see the faithful through these days of tribulation successfully.