And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive [his] mark in his forehead, or in his hand,
9. the third angel ] Read, another angel, a third.
Fuente: The Cambridge Bible for Schools and Colleges
And the third angel followed them – This was a new vision designed to represent the removal of all the obstructions to the final prevalence of the gospel. We are not necessarily to suppose that this event would succeed those mentioned before in the order of time, though this would be the natural construction. The design of this is to show that the worshippers of the beast and his image would be certainly and finally destroyed.
Saying with a loud voice – Making a loud proclamation. Rev 14:7.
If any man worship the beast and his image – See the notes on Rev 13:4, Rev 13:8, Rev 13:12, Rev 13:15. This declaration is universal, affirming of all who thus render idolatrous reverence to the power represented by the beast and his image that they should drink of the wine of the wrath of God. The general meaning is, that they were guilty of idolatry of a gross form; and wherever this existed they who were guilty of it would come under the denunciations in the Scriptures against idolaters. And why should not such denunciations fall on idolaters under the papacy as well as on others? Is it not true that there is as real idolatry there as in the pagan world? Is not the idolatry as gross and debasing? Is it not attended with as real corruption in the heart and the life? Is it not encompassed with as many things to inflame the passions, corrupt the morals, and alienate the soul from God? And is it not all the worse for being a perversion of Christianity, and practiced under the forms of the religion of the Saviour? On what principle should idolatry be denounced and condemned anywhere if it is not in papal Rome? Compare the notes on 2Th 2:4.
And receive his mark in his forehead or in his hand – See the notes on Rev 13:16. The word receive here implies that there was, on their part, some degree of voluntariness: it was not a mark impressed by force, but a mark received. This is true in respect to all idolatry; and this lays the ground for condemnation. Whatever art is used to induce people to worship the beast and his image, it is still true that the worshippers are voluntary, and that, being voluntary, it is right that they should be treated as such. It is on this ground only that any idolaters, or any sinners of any kind, can be, in the proper sense of that term, published.
Fuente: Albert Barnes’ Notes on the Bible
Rev 14:9-12
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image.
Soul prostitution and soul loyalty
I. Soul prostitution.
1. The prostitution of the soul to wrong is an alarming crime.
2. The prostitution of the soul to wrong always incurs lamentable suffering. The metaphors here are borrowed from the sacred books of the Hebrew people, and they convey the idea of suffering of an alarming kind, suggesting–
(1) A consciousness of Divine antagonism. Wine of the wrath of God. In the sense of malignant passion there is no wrath in Him who is love. But it is a psychological fact that the man who suffers because he has done another an injury, has a consciousness that the one he has offended is angry with him, and this consciousness is the chief element in his suffering.
(2) A sense of intense agony. Shall be tormented with fire and brimstone. Brimstone adds intensity to the heat and fury to the flames of fire. My punishment is greater than I can bear, said Cain. A guilty conscience has its Tartarus or Gehenna within itself.
(3) A state of constant restlessness. They have no rest day nor (and) night. There is no rest in sin. The wicked are like the troubled sea.
II. Soul loyalty. Here is the patience of the saints. What is patience? It is not insensibility. Some people are lauded for their patience who should be denounced for their stoicism and indifference. Patience implies at least two things.
(1) The existence of trials. Patience lives only in difficulty and danger, in storms and tempests.
(2) The highest mental power. Mans highest power of mind is seen not in unsurpassed mechanical inventions, or the sublimest productions of art, not in the most baffling and confounding strategies of bloody war, but in the successful effort to govern all the impulses and master all the boisterous passions of the human soul. (D. Thomas, D. D.)
The smoke of their torment ascendeth up for ever and ever.—
Hell
I. We affirm there is a hell; punishments finite in degree, but infinite in duration.
1. Scripture gives no countenance to this absurd opinion, that the wicked shall have no part in resurrection and judgment (Rom 3:4-5; 2Co 5:10; Rev 20:12-13; Rev 20:15; Joh 5:28-29).
2. Scripture clearly affirms that the punishment of the damned shall not consist of annihilation, but of real and sensible pain (Mat 26:24; Mat 11:24). Scripture-images of hell, which are many, will not allow us to confine future punishment to annihilation. It is a worm, a fire, a darkness; they are chains–weeping, wailing, and gnashing of teeth.
3. It appears by Scripture that future punishment will be eternal (Mat 25:41; Mar 9:44; Mat 18:8; Rev 20:10).
II. If the doctrine of eternal punishment imply a contradiction, it must either regard man, the sufferer of the pain, or God, who threatens to inflict it.
1. The nature of man hath nothing incongruous with that degree and duration of punishment of which we speak.
2. Let us attend now to objections taken from the nature of God. A man, who opposeth our doctrine, reasons in this manner. Which way soever I consider a Being supremely perfect, I cannot persuade myself that He will expose His creatures to eternal torments. All His perfections secure me from such terrors as this doctrine seems to inspire. In short, when I consider God under the idea of an equitable legislator, I cannot comprehend how sins committed in a finite period can deserve an infinite punishment.
(1) Observe this general truth. It is not probable God would threaten mankind with a punishment, the infliction of which would be incompatible with His perfections.
(2) Take each part of the objection drawn from the attributes of God, and said to destroy our doctrine, and consider it separately. The argument taken from the liberty of God would carry us from error to error, and from one absurdity to another. For, if God be free to relax any part of the punishment denounced, He is equally free to relax the whole. The difficulty taken from the goodness of God vanisheth when we rectify popular notions of this excellence of the Divine nature. Goodness in men is a virtue of constitution which makes them suffer when they see their fellow creatures in misery, and which excites them to relieve them. In God it is a perfection independent in its origin, free in its execution, and always restrained by laws of inviolable equity and exact severity. Justice is not incompatible with eternal punishment. It is not to be granted that a sin committed in a limited time ought not to be punished through an infinite duration. It is not the length of time employed in committing a crime that determines the degree and the duration of its punishment, it is the turpitude and atrociousness of it. The justice of God, far from opposing the punishment of the impenitent, requires it. Were we to examine in this manner each part of the objection opposed against our doctrine, we should open a second source of solutions to answer it.
(3) The doctrine of degrees of punishment affords us a third. There is an extreme difference between a heathen and a Jew; there is an extreme distance between a Jew and a Christian; and a greater still between a Christian and a heathen. The gospel-rule is, Unto whomsoever much is given, of him shall be much required. Take this principle which Scripture establisheth in the clearest manner; press home all its consequences; extend it as far as it can be carried; give scope even to your imagination till the punishments which such and such persons suffer in hell are reduced to a degree that may serve to solve the difficulty of the doctrine of their eternity; whatever system ye adopt on this article, I will even venture to say whatever difficulty ye may meet with in following it, it will be always more reasonable, I think, to make of one doctrine clearly revealed a clue to guide through the difficulties of another doctrine clearly revealed too, than rashly to deny the formal decisions of Scripture. I mean to say, it would be more rational to stretch the doctrine of degrees too far, if I may venture to speak so, than to deny that of their eternity.
(4) The fourth source of solutions is a maxim from which a divine ought never to depart, and which we wish particularly to inculcate among those who extend the operations of reason too far in matters of religion. Our maxim is this. We know, indeed, in general, what are the attributes of God, but we are extremely ignorant of their sphere, we cannot determine how far they extend. We know, in general, God is free, He is just, He is merciful. But we are too ignorant to determine how far these perfections must go, because the infinity of them absorbs the capacity of our minds. Apply this to our subject. The idea of hell seems to you repugnant to the attributes of God, you cannot comprehend how a just God can punish finite sins with infinite pain; how a merciful God can abandon His creature to eternal miseries. Your difficulties have some probability, I grant. Your reasons, I allow, seem well grounded. But dost thou remember the attributes of God are infinite? Remember, thy knowledge is finite. You think future punishment inconsistent with the attributes of God, but your notion of inconsistence ought to vanish at the appearance of Scripture-light.
III. Observe the quality and the duration of the punishments of hell.
1. The quality of the punishments of hell is expressed in these terms–smoke, torment. These metaphorical terms include five ideas. Privation of heavenly happiness, sensation of pain, remorse of conscience, horror of society, increase of crime.
2. It remains only that we consider the length and duration of them. But by what means shall we describe these profound articles of contemplation? Can we number the innumerable and measure that which is beyond all mensuration? Can we make you comprehend the incomprehensible? And shall we amuse you with our imaginations? (J. Saurin.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. And the third angel followed] Bishop Bale considers these three angels as three descriptions of preachers, who should bear their testimony against the corruptions of the papal Church.
The beast and his image] See the notes on Re 13:1-18.
Mark in his forehead] Such as the sectarial marks of the idolatrous Hindoos, as has been observed before.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
God letteth his servant John know, that during the reign and rage of antichrist, as he would have ministers of the gospel that should preach the truth, and mind men to keep themselves from idols, worshipping God alone; and others that should assure them the papacy should go down, mystical Babylon should fall; so he would have others that should give warning to men and women of those dreadful plagues that should come upon them that entered themselves in this great city, either worshipping the devil after the pagan manner, or the image of the beast, i.e. committing idolatry after the antichristian, popish fashion, or that should either be subject to this idolatrous head, or be a soldier to fight for it. What those judgments should be, God showeth in Rev 14:10, and possibly there is not a more severe denunciation of judgment in the whole book of God.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. A, B, C, and ANDREASread, “another, a third angel.” Compare with this verseRev 13:15; Rev 13:16.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the third angel followed them,…. The two preceding ones, and that very quickly; by whom is meant not Luther, and his associates in the Reformation, as some think; nor his successors, or the ministers of the Gospel in general from his time till Christ’s second coming, as others have thought; but a set of Gospel ministers in the spiritual reign of Christ: the first set of them publish the everlasting Gospel, which leads on to the ruin of antichrist; the second set proclaim the downfall of Rome, and this third set denounce the wrath of God upon all that have professed the Popish religion:
saying with a loud voice; as the first angel did, with like authority and vehemence, in order to strike terror, and express indignation:
if any man worship the beast and his image; give in to the idolatries of the church of Rome, and embrace, maintain, and defend the Popish religion, which bears a resemblance to the worship of the Heathens, and is the very image of Rome Pagan; see Re 13:4
and receive his mark in his forehead, or in his hand; openly profess Popery, and swear allegiance to the man of sin, and do all they can to support his interest; see Re 13:16.
Fuente: John Gill’s Exposition of the Entire Bible
A third (). “The third of this succession of herald angels denounces the Caesar-worshippers” (Swete). Cf. 13:12ff. This counter proclamation (verses 9-12) warns those tempted to yield to the threats of the second beast about boycott and death (13:11-17).
If any man worshippeth the beast and his image ( ). Condition of first class challenging those afraid of the beast. Note accusative () after , not dative as in verse 7.
And receiveth a mark ( ). Carries on the same condition and picks up the very language of 13:16. These Caesar-worshippers are guilty of an “eternal sin” (Mr 3:29).
Fuente: Robertson’s Word Pictures in the New Testament
The third angel [ ] . Add allov another. Rev., another angel, a third.
Fuente: Vincent’s Word Studies in the New Testament
1) “And the third angel followed them,” (kai allos angelos tritos ekolouthesen autois) “and a third angel followed them,” the two former informing angels, Rev 14:6; Rev 14:8. The three informing angels of this chapter bear testimony, verify the creation, redemption, and Judgement are of God in righteousness.
2) “Saying in a loud voice,” (legon en pone megale) saying repeatedly, with a megaphone-like voice; with a warning of falling woe and Judgment upon those who bow to the world-order of the beast identified as Babylon or confusion.
3) “If any man worship the beast and his image,” (ei tis proskunei to therion kai ten eikona autou) “if anyone worships the beast, even his icon or image,” that ruler and ruling power that poses as God, as the anti-Christ and his government shall do, Dan 9:27; 2Th 2:4-12; Rev 13:1; Rev 16:2.
4) “And receive his mark in his forehead,” (kai lambanei charagme epi tou metopou autou) “and or even receives (his) mark upon his forehead,” the symbol of ownership by and obedience and worship toward the beast, who comes in his own name, Joh 5:43; Rev 13:4-5; Rev 13:12-18. This mark was a signia of ownership as was the custom of slaves to wear their Master’s mark, and soldiers to wear their captain’s mark or seal.
5) “Or in his hand,” (e epi ten cheira autou) “or (his mark) upon his hand,” “the mark of identifying him with and in allegiance to the beast.” Rev 13:16; Rev 15:2; Rev 16:2.
Fuente: Garner-Howes Baptist Commentary
Strauss Comments
SECTION 43
Text Rev. 14:9-12
9 And another angel, a third followed them, saying with a great voice, If any man worshippeth the beast and his image, and receiveth a mark on his forehead, or upon his hand, 10 he also shall drink of the wine of the wrath of God, which is prepared unmixed in the cup of his anger; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: 11 and the smoke of their torment goeth up for ever and ever; and they have no rest day and night, they that worship the beast and his image, and whoso receiveth the mark of his name. 12 Here is the patience of the saints, they that keep the commandments of God, and the faith of Jesus.
Initial Questions Rev. 14:9-12
1.
What was the message of the third angel Rev. 14:9?
2.
Does Rev. 14:10 show that there are some who will not be redeemed, and that the Bible does teach that there is a hell?
3.
Does the punishment mentioned in Rev. 14:10 imply merely a purgatorial cleansing or probation?
4.
How long are those individuals outside of Christ punished according to Rev. 14:11?
5.
Does Rev. 14:11 assert that those being punished are conscious of their punishment?
6.
What does John mean in Rev. 14:12 Here is the patience of the saints.
Rev. 14:9
The third messenger of the Lord comes on the stage of the universe to warn the one who worships the beast and the image of it. The angel of God warns the idolators just as the second beast threatened all who would not worship the image of the beast as related in chp. Rev. 13:15.
Those who had the identifying marks as followers of the dragon and his henchmen would receive the condemnation of the creator of heaven and earth.
Rev. 14:10
The person who worships the beast shall drink of the wine of the wrath of God having been mixed undiluted (akratou no water will be mixed with the wine of Gods wrath. It will be full strength!); and will be tormented by fire and sulphur before holy angels, and before the Lamb. John is declaring that as a matter of fact, the wrath of God will actually bring torment upon all who do not know Jesus Christ as savior.
Rev. 14:11
The tormented idolators are described in this verse. Their torment is unto ages of ages; and they have not rest day and night. . . . John claims that their punishment is permanent; and that the tormented ones are conscious of their suffering. (See Special Study after this chp. on Yes, There Is a Hell!)
Rev. 14:12
John is asserting the same basic challenge here as in Rev. 13:10 (see that verse).
Discussion Questions
See Rev. 14:14-20.
Fuente: College Press Bible Study Textbook Series
(9) And the third angel . .Better, And another angel, a third, followed them, saying in a loud voice, If any man worship the wild beast and his image, and a mark upon his forehead or upon his hand, he also himself shall drink of the wine of the wrath of God, which is mingled pure (in full strength, undiluted, e.g., He shall have judgment without mercy that hath showed no mercy, Jas. 2:13) in the cup of his indignation, and shall be tormented in fire, &c., &c. This third angel naturally follows the other two, which describe the powers which are in conflict: the word of God, and the Babylon of the world; the gospel will triumph; Babylon is doomed; hence comes the warning that men should not identify themselves with the city of worldliness, falsehood, and sin. The reference to the wild beast, the image, and the mark, carries us back to the last chapter, and shows us that Babylon is only another aspect of the work of Gods enemies: it is the city of the world-power. The warning not to receive the mark is a declaration that man, individual man, is responsible: there is no necessity for his receiving the mark, the hall-mark of a cowardly connivance at wrong-doing, or for setting his judgments by the fashions of the world.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Third angel pours forth a volume of divine malediction against Babylon and her devotees for martyring the saints, Rev 14:9-12.
9. The third angel Most terrible and full of all, this angel crowns the climax of menace with denouncing judgments on all the Babylonic peoples, Rev 14:9-13.
Beast image mark Note Rev 15:2.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And another angel, a third, followed them, saying with a great voice, “If anyone worships the beast and his image, and receives a mark on his forehead or on his hand, he will also drink of the wine of the wrath of God which is prepared unmixed in the cup of His anger. And he will be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb. And the smoke of their torment goes up for ever and ever, yet they cease not day or night, those worshippers of the beast and his image and whoever receives the mark of His name.’
The messages of the three angels (three signifies completeness) sum up the history of the world for those who dwell on earth. We find here, first God’s call to the world, then the alternative of the anti-Christ who deceived the nations and is now fallen and finally the doom of those whose response is to anti-Christ. The prime reference is as a warning to Christians in the early days not to submit to the beast of Rome, but it contains within it the warning against submission to anti-Christ in any form, i.e. submission to false religion or secularism for whatever reason, and especially to the final anti-Christ depicted by the beast from the abyss (chapter 17). While they may not worship the Roman beast and his image they worship other images and false ideas and stand equally condemned.
This passage has often been grossly misrepresented. It is a picture of judgment not of eternal torture. First it is stressed that those who commit themselves to the beast, and continue as his, will drink fully of the awful and total wrath of God. At the last mercy must cease and then there is unabated wrath. The wrath of God, revealed from Heaven against all ungodliness and unrighteousness of men who hold down the truth in unrighteousness (Rom 1:18), is not impetuous anger but an attitude towards sin necessarily resulting from the holiness of God. In His ‘otherness’ He cannot abide sin and if men will not repent then they must accept that they will receive its full deserts (Eph 5:6; Col 3:6). In the end it is the result of their rejection of God’s offer of mercy in Christ (Joh 3:36).
‘And he will be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb.’ John’s readers would understand the vivid picture. In those days when men were brought to trial they were tortured in order to make them admit the truth. The same could even be done to witnesses of the common kind. It was simply a fact of life. (Compare how Jesus was scourged before He was sentenced). So now we learn in vivid language that the followers of the beast will face trial in the presence of the angels and of the Lamb in such a way that they will be made to tell the truth. It is of course symbolic and not literal, to bring out the awfulness of the situation. Compare how fire and brimstone came out of the mouths of the the evil spirits (Rev 9:17-18) and fire out of the mouths of the two Witnesses (Rev 11:5).
The One Who suffered for men will now be their judge because they rejected His mercy, the bleeding Lamb has become the Destroyer, and the impact of His fiery eyes and words will make them prostrate themselves before Him and admit the total truth about themselves. We can compare for this Rev 9:17-18. There the fire and brimstone was intended to bring men to admission of sin and repentance (Rev 9:20-21). Here it issues in the hopeless confession of sin before the Judge.
As we have seen throughout the book, fire, and fire and brimstone, represent spiritual impact and application, the former with a message which still contained hope, the latter with a message of judgment and destruction. Fire came from the mouths of the two witnesses, representing their powerful burning words which left their enemies bereft but contained hope for those who would respond (Rev 11:5) , fire and brimstone came from the mouths of evil spirits as they attacked men’s inner thoughts, minds and spirits, bringing them to destruction (Rev 9:18). Fire and brimstone will now pierce the inner thoughts of the judged.
We must not remove the force of the words. Men will cry out in anguish longing to be hid from God’s wrath against sin (Rev 6:16). They will weep and gnash their teeth as they recognise that it is now too late (Luk 13:28 compare Mat 8:2; Mat 13:42; Mat 13:50; Mat 22:13; Mat 24:51; Mat 25:30). Their torment will thus be great as the words of judgment burn into their souls. It would be no kindness to water down the awfulness of that time. But it does not represent a picture of everlasting conscious torment. It is saying that they will be thoroughly and severely judged.
‘And the smoke of their torment goes up for ever and ever.’ The portrayal of their examination as being conducted with fire and brimstone leads on to the picture of the ensuing smoke rising eternally. It is the constant stress in Scripture that the consequences of sin are eternal, and that the signs of its punishment will also be eternal, signifying that the judgment itself is final and there is no escape from it. (For everlasting smoke see Isa 34:10; Rev 19:3; and compare Gen 19:28 with Jud 1:7; for everlasting fire and maggots compare Isa 66:24; Mar 9:44; Mar 9:46; Mar 9:48).
‘Yet they cease not day or night those worshippers of the beast and his image and whoever receives the mark of his name.’ The thought of what they must face had made no impact on them. Even as they had received warnings of terrible judgment to come they had continued with their worship of the beast. Timewise this comment is looking back before the judgment scene.
Note the construction of the whole passage. It commences with a final offer of mercy, continues with God’s judgment on those who are worshippers of the beast and his image and those who receive a mark on their forehead and on their hand (Rev 14:9), and it finishes in holy exasperation that in spite of the consequences of which they are warned those worshippers are carrying on with their worship.
‘They cease not day or night.’ This is in deliberate contrast with the worshippers of God who also cease not day or night (Rev 4:8) (the Greek is exactly the same). It does not therefore indicate spiritual unrest as such but perseverance in a course of action. Just as the living creatures persevere in worshipping God so they persevere in worshipping the beast. They refuse to fear God and give Him glory.
So while the first angel appeared to be offering hope, and was indeed doing so, the final picture is that men are now too bound up in sin to repent. God’s offer of mercy will extend to the final hour, but as a whole man is too hardened to benefit.
John, of course, has a foreshortened view. As far as he is aware the coming of Christ and the ensuing judgment could happen at any time. Thus he speaks in those terms. But while viewing things in that light, as he must, he is also aware that Christ’s coming might be considerably delayed, for he knew that no one knew the time of that coming. Either way he knew that anti-Christ would continue for it is part of the inevitability of history.
Fuente: Commentary Series on the Bible by Peter Pett
Rev 14:9-13. The third angel, &c. Not only the capital city, not only the principal agents and promoters of idolatry shall be destroyed; the commission of the third angel proceeds farther, and extends to all the subjects of the beast whom he consigns over to everlasting punishment. If any man worship the beast, and his image, and receive his mark, &c. (Rev 14:9.) if any man embrace and profess the religion of the beast, or, what is the same, the religion of the Pope, the same shall drink of the wine of the wrath of God, or rather, of the poisonous wine of God, Rev 14:10. His punishment shall correspond with his crime. As he drank of the poisonous wine of Babylon, (Rev 14:8.) so he shall be made to taste of the poisonous wine of God, which is poured out without mixture, or, according to the Greek, ( , ) which is mixt unmixt,the poisonous ingredients being stronger, when mixt with mere or unmixt wine, in the cup of his indignation, &c. By this third angel following the others with a loud voice, we may understand principally Martin Luther and his fellow-reformers, who, with a loud voice, protested against all the errors of the church of Rome, and declared them to be destructive of salvation to all who still obstinately continue in the practice and profession of them. This would be a time of great trial;Here is the patience of the saints, &c. Rev 14:12. And it is very well known, that it was a time of great trial and persecution; the reformation was not introduced and established without much bloodshed; there were many martyrs in every country. But they were comforted with a solemn declaration from heaven, “Write, Blessed are the dead who die in the Lord, from henceforth, (Rev 14:13.) if they die in the faith and obedience of Christ, and more especially if they die martyrs for his sake;Yea, saith the Spirit, that they may rest from their labours; for immediately upon their deaths, they enter into rest,and their works do follow them; they enjoy now some recompence, and, in due time, at the day of judgment, they shalt receive the full reward of their good works.” It is most probable that St. John, or rather the Holy Spirit by St. John, alludes to a passage in the Old Testament, where the same divine Spirit has made the like declaration, Isa 57:1-2. But the greatest difficulty of all is to account for the words from henceforth; for why should the blessedness of the dead who die in the Lord, be restrained to this time, and commence from this period rather than any other, when they are at all times and at all periods equally blessed, and not more since this time than before? The difficulty in a great measure ceases, if we apply this prophesy to the Reformation. For from that time, though the blessedness of the dead who die in the Lord has not been enlarged, yet it has been much better understood, more clearly written and promulgated than before; and the contrary doctrine of purgatory has been exploded and banished from the belief of all reasonable men. This truth was, moreover, one of the leading principles of the Reformation. What first provoked Luther’s spirit, was the scandalous sale of indulgences: and the doctrine of indulgences having a close connection with the doctrine of purgatory, the refutation of the one naturally led him to the refutation of the other; and his first work of reformation was his ninety five Theses or Positions against indulgences, purgatory, and the dependent doctrines. So that he may be said literally to have fulfilled the command from heaven, of writing, Blessed are the dead who die in the Lord from henceforth: and from that time to the present, this truth has been so clearly asserted, and so solidly established, that it is likely to prevail for ever. The word rendered from henceforth, may signify immediately: that is, from the time of their death, or immediately after their dissolution: and it is observable, thatthe apostle adds, their works follow with them, ( ), and not that they should come many thousand years after them; than which there cannot be a more strong refutation of the doctrine of purgatory. But, be this as it may, we may conceive that the word rendered from henceforth, relates not so much to the blessedness of the dead, which is always the same; as to the writing and promulgating of the doctrine, in opposition to purgatory, by Luther and the Protestant reformers.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rev 14:9-11 . That the wine of fornication is at the same time a wine of Divine wrath (Rev 14:8 ), follows from the message of the third angel, inasmuch as this expressly announces to the worshippers of the beast the impending Divine retribution: , . . ., for the words , . . ., describe, according to the measure of ch. 13, [3503] the meaning of the figurative expression , Rev 14:8 .
[3503] It really makes no difference that in Rev 13:16 the . . precedes, and in this passage the . . But with respect to change of case (cf. Winer, p. 382), it cannot be disregarded that in both places (cf. also Rev 13:1 ) the genitive precedes. Cf. Rev 7:1 , where, however, a modification of the idea is recognizable in ., . (on the earth, the sea) and (on any tree, against any tree). The accus. occurs twice, Rev 20:4 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2517
THE PUNISHMENT OF THE UNGODLY
Rev 14:9-11. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.
MINISTERS, who wish to discharge their duty conscientiously both to God and man, are placed in a very painful dilemma: if they declare faithfully the whole counsel of God, they are considered as harsh and severe: if, on the contrary, they keep back the more offensive truths, they contract an awful responsibility before God, to whom they must give an account of every soul that has perished through their unfaithfulness. What then are we to do? If the forbearing to alarm the consciences of our auditors would be attended with no evil consequences to them, we might perhaps run the risk of displeasing God ourselves, rather than excite in them any unnecessary disquietude; but when the loss of their souls, and of our own, must infallibly result from such timidity, we feel a necessity laid upon us, and can no longer forbear. Yet, why need we apologize for delivering to men the message which God has sent them? Did not an angel deliver it, when first it was announced? and did he not deliver it with a loud voice, as feeling its importance, and determined, if possible, to arrest the attention of all the world? Let us then be pardoned for treading in the footsteps of an angel, and for seeking, in the way that he adopted, the welfare of your souls.
In the words before us there are two things which we shall endeavour to point out:
I.
Who they are against whom God here denounces his judgments
All Protestant writers are agreed, that the beast here mentioned, and more fully treated of in the preceding chapter, is the Papal Hierarchy. The Romish Church, from the time that it attained a sovereignty over other Churches, has been an idolatrous, superstitious, persecuting power. It has been idolatrous, in that it worships saints and images, and the consecrated wafer; and blasphemously ascribes to its supreme head the titles and prerogatives of God himself. It is superstitious, in that it substitutes penances, and pilgrimages, and other ordinances of mans device, in the place of Christ, our only Advocate and Propitiation. And it is persecuting, insomuch that the cruelties exercised by Pagans themselves against the primitive Christians, do not exceed those which she has committed against those who have asserted their Christian liberty, and refused to comply with her abominations. But as, on the one hand, we cannot suppose that all the members of that Church shall perish; (for God will discriminate between those who serve him to the best of their knowledge, and those who, with high pretences to piety, are enemies to all that is good;) so, on the other hand, all who drink into the spirit of that Church, or, in the language of our text, receive the mark of the beast in their forehead or their hand, will certainly be found amongst those who shall endure the judgments here denounced against them. Amongst these therefore we must specify,
1.
The adherents of idolatry
[We do not worship saints or images: true; but are there none who arrogate to themselves an authority in opposition to that of God, or who yield to such authority in points directly contrary to Gods commands? What is this, but to usurp, or acknowledge, a power superior to God; or, in the language of the Apostle, to worship and serve the creature more than the Creator, who is blessed for evermore [Note: Rom 1:25]? We do not mean to magnify every instance of wilfulness into an act of idolatry: but, where it is habitually exercised, or submitted to, in opposition to Gods will, there is, in fact, a power elevated above that of God himself: and whether God will resent such usurpation, you yourselves may judge.]
2.
The advocates for superstition
[Superstition is not confined to penances and pilgrimages: it exists wherever there is a substitution made of any human observances in the place of our Redeemers sacrifice. Some things may be more palpably absurd than others; but whether we seek to establish a righteousness of our own, by counting beads and repeating the Lords prayer, or by a certain round of religious duties, we equally invalidate the Gospel, and make void the death of Christ [Note: Gal 5:2; Gal 5:4.]. In fact, this, more than any thing else, was the ground of separation from the Church of Rome. Much as transubstantiation and the infallibility of the Pope were objected to, it was the doctrine of human merit that most of all kindled the zeal of the Reformers, and stimulated them to protest against such fatal errors: and in proportion as we entertain hopes of meriting salvation by any works of our own, we return to Popery, and cherish the most damning corruption of the beast.]
3.
The abettors of persecution
[It is a strange idea entertained by some, that persecution for the Gospels sake has ceased. But if fires be not now kindled for the extirpation of pretended heretics, is therefore persecution ceased? Are there no such things as cruel mockings yet in existence? Yea, where is the person who is at all active in the cause of Christ, that is not despised and hated on that very account? Let him possess every qualification that can entitle him to respect, that one fault of loving and serving the Lord Jesus Christ, is sufficient to despoil him of all, and to render him an object of derision. Nor is it to any abhorrence of persecution that we are indebted for the measure of peace that we enjoy, but to the laws, and the knowledge which men possess on the subject of religious toleration. The same spirit that has made war with the saints in the Romish Church, still exists in ours: and inasmuch as it does so, we bear the image of the beast in our forehead, and are in danger of the judgments which are treasured up for it.]
Having ascertained the characters here spoken of, let us inquire into,
II.
Their doom
Whether the metaphors that are used to describe the punishment of the ungodly are to be understood in any thing like a literal sense, we will not pretend to determine: nor is it of any importance to us to know: for, though there should be no lake of fire and brimstone to torment our bodies, yet will there be torment of some kind or other both to our bodies and souls; and that torment cannot be more fitly represented to us in our present state, than by the images used in our text. We can form some little idea of the internal agony arising from the drinking of a cup composed of burning ingredients; and of the outward agony which we should experience in being burnt alive: and therefore God is pleased to represent his judgments by these images. And, O! what a terrible idea is that of a cup filled with the wrath and indignation of an incensed God; and that of a lake of fire and brimstone, kindled to the highest degree of fury by the breath of the Almighty [Note: Isa 30:33.]! But not to dwell on these metaphors, let us descend to those plainer matters which characterize the misery of the damned. It will be,
1.
Unalleviated
[Here, in our deepest troubles, we find something to mitigate our grief, some mixture of sweet in our cup of bitterness. There is some occupation to amuse us, some thought to sooth us, some friend to console us. But in that world of misery, our cup is without the smallest mixture of any thing to assuage our anguish; no engagement to draw away our attention; nothing in the retrospect or prospect to afford us the smallest consolation. Here we have mercy and judgment; there we shall have judgment without mercy. Small as a drop of water would be to one burning in a lake of fire, it cannot there be granted to us [Note: Luk 16:24.].]
2.
Incessant
[Whatever our afflictions be, whether of mind, or body, or of both together, the very weakness of our frame procures us some respite; and the overwhelming nature of our troubles leads to an occasional suspension of them. But in the future state of our existence, our bodies and souls will be strengthened on purpose that they may be capable of suffering incessant torture. The unhappy sufferers never close their eyes to sleep; they rest not day nor night; they are always weeping, always wailing, always gnashing their teeth with inexpressible anguish.]
3.
Unpitied
[The sons and daughters of affliction find in this world some benevolent person ready to compassionate their state at least, if they be not able to relieve their misery. But those who are suffering the wrath of God, though tormented in the presence of the holy angels, and in the presence of the Lamb, find no pity whatsoever. Those benevolent spirits, who once would gladly have ministered to them with the tenderest solicitude, now hear their cries, and behold their writhings, without any other emotion than that of acquiescence and perfect approbation. Yea, they themselves are willing instruments of their torture; gathering them together as tares, and binding them up in bundles, and casting them into the fire [Note: Mat 13:30; Mat 13:39; Mat 13:41.]. The Lord Jesus too, who once left the bosom of his Father for them, and assumed their nature, and groaned, and wept, and bled for them, and would have accounted all the travail of his soul richly recompensed, if they had but availed themselves of his proffered mercy, even He now beholds them, and, so far from pitying their misery, laughs at their calamity, and mocks now that his judgments are come upon them [Note: Pro 1:24-26.]: he even finds rest and comfort to his own soul from the vengeance that he inflicts upon them [Note: Eze 5:13.]. And there is reason to believe that every created being, not excepting the dearest relatives of those who perish, will be like-minded with Christ and the holy angels, and will applaud, and even rejoice in, the sentence that shall be executed, whether it be on the ungodly at large, or on their own relations in particular [Note: Rev 19:1-6.].]
4.
Everlasting
[Whilst here, the troubled look forward to death as the termination of their woes: and men often find satisfaction in the decease of their dearest relatives, from the consideration that they now rest from their labours. But in that place of torment, they cry to the rocks and hills to fall upon them, and to cover them from the wrath of the Lamb; but they cannot obtain this desired end: they wish for death, but it flees from them. Could they but hope that their misery would end at the expiration of millions of years, they would instantly congratulate themselves on their prospects: but the thought of eternity, O this fearful thought adds such a poignancy to their anguish, as no finite imagination can at all conceive. Could the fire ever be burnt out, or their powers be consumed by it, they would rejoice: but their punishment is everlasting [Note: Mat 25:46.]; their worm dieth not, and their fire cannot be quenched [Note: Mar 9:43-48.]; on the contrary, the smoke of their torment ascendeth up for ever and ever.]
Most of you will anticipate me in the following reflections
1.
How astonishing is the supineness of the ungodly!
[Were the cry of fire to be made in a crowded assembly, what pressing would be made to escape the devouring element, and how backward would people be to believe that they were not in danger! But let God, and his ministers, warn them of eternal fire, and none will pay the smallest regard to their voice. O sad infatuation! For, who can stand before his indignation? who can abide in the fierceness of his anger [Note: Nah 1:6.]? Who amongst us can dwell with the devouring fire? who amongst us can dwell with everlasting burnings [Note: Isa 33:14.]? May God awaken all of us from our security; and so lead us to examine our real character, that we may humble ourselves before him, and flee from the wrath to come!]
2.
How happy are they who have the mark of Gods image upon them!
[Blessed be God! there are many whose dispositions and habits are altogether changed; who were once idolatrous, and superstitious, yea, perhaps contemners and persecutors of real godliness, but are now enlightened by the Holy Spirit, and renewed after the image of God in righteousness and true holiness. You also are marked in your foreheads [Note: Eze 9:4.]; but your spot is the spot of Gods children [Note: Deu 32:5. ]. Blessed indeed are ye; for ye shall be counted worthy to escape all those things which are coming on the ungodly, and to stand before the Son of man in his glory. For you is prepared a very different cup, a cup wherein is fulness of joy, and pleasures at Gods right hand for evermore [Note: Psa 16:11.]. Yes, whilst fornicators, liars, hypocrites, and sinners of every description shall have their portion in the lake that burneth with fire and brimstone [Note: Rev 21:8. with Psa 9:17.], you shall dwell in the presence of your God, and enjoy an inconceivable happiness without mixture, intermission, or end.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
(9) And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, (10) The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: (11) And the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. (12) Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.
Within these verses we have the awful denunciation against those who worship the beast, and receive his mark, And, what I admire particularly in this account is, the striking contrast, between the Lord’s people and the ungodly. While the one is under the awful condemnation of everlasting punishment; the other is said to possess the patience of the saints, in waiting on the Lord.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
9 And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand,
Ver. 9. And the third angel ] Understand by this third angel, all the reformers and preachers of the gospel after Luther, to the end of the world.
If any man worship ] See Mr Perkins’s Treatise. A Papist cannot go beyond a reprobate.
And receive his mark ] He saith not this of those that have the name or the number of the beast. For we doubt not but many were carried away by him, as those 200 were by Absalom in the simplicity of their hearts,2Sa 15:112Sa 15:11 , knowing nothing of his treason.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rev 14:9-11 . The third angel proclaims that the deliberate adherents of the Imperial cultus are to be held responsible for their actions, and punished accordingly. The object is that these votaries may be “scared into faith by warning of sin’s pains”. The plea of force (Rev 13:12 ) is no excuse ( cf Mat 10:28 ).
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Rev 14:9-12
9Then another angel, a third one, followed them, saying with a loud voice, “If anyone worships the beast and his image, and receives a mark on his forehead or on his hand, 10he also will drink of the wine of the wrath of God, which is mixed in full strength in the cup of His anger; and he will be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb. 11″And the smoke of their torment goes up forever and ever; they have no rest day and night, those who worship the beast and his image, and whoever receives the mark of his name.” 12Here is the perseverance of the saints who keep the commandments of God and their faith in Jesus.
Rev 14:9 “If. . .” This is a first class conditional sentence with two verbs, “worships” and “receives.” Some humans, many humans, will commit these idolatrous acts. This is the exact opposite of receiving God’s Messiah in Rev 14:7; Rev 14:12. Those who do will experience the wrath of God (cf. Rev 14:10).
Rev 14:10 “he also will drink of the wine of the wrath of God” Humans have only two spiritual options, God or evil. The Greek term wrath org refers to “a settled opposition.” See full note at Rev 7:14. The allusion is to Isa 51:17 or Jer 25:15-16 (cf. Rev 16:19; Rev 19:15). Believers must face the wrath of Babylon (cf. Rev 14:8), but unbelievers will face the wrath of God (cf. Rev 14:10).
This strange combination of terms (literally “mixed unmixed”) means that the wine of God’s wrath has been mixed with other elements in order to make it extremely intoxicating, but unmixed as far as being watered down. The term “cup” was often used in the OT for God’s judgment (cf. Isa 51:17; Isa 51:22; Jer 25:15-17; Jer 25:27-29; Psa 75:8). Jesus drank the cup of God’s wrath for all mankind (cf. Mar 14:36). The unbelieving world will not respond to Him by faith, and therefore, they face the cup themselves!
SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL AND ALCOHOLISM
“and he will be tormented with fire and brimstone” This is an allusion to God’s judgment on Sodom and Gomorrah (cf. Gen 19:24; Gen 19:28; Luk 17:29; or judgment in general, cf. Psa 11:6; Isa 34:8-11; Eze 38:22). Torment is the ultimate fate of the two beasts (cf. Rev 19:20), of the evil one (cf. Rev 20:10), and of unrepentant mankind (cf. Rev 20:15; Rev 21:8).
Fire (see Special Topic at Rev 16:8) was an OT metaphor of God’s holiness (cf. Num 9:15-16, etc.) It was used as a means of cleansing (cf. Lev 8:17; Lev 8:32; Lev 9:11; Lev 9:24; Lev 13:32; Lev 13:55; Lev 13:57, etc.) and judgment (cf. Lev 10:1-2; Num 11:1-3, etc.). This association with judgment was expanded to describe a place of judgment. Jesus used the garbage dump south of Jerusalem in the valley of the sons of Hinnom (Gehenna) as a symbol of eternal punishment (cf. Rev 20:10; Rev 20:14-15).
Rev 14:11 “the smoke of their torment goes up forever and ever” I wish that I could believe in universalism or at least in a second opportunity to respond to the gospel, but according to the Scriptures humans must respond to God’s offer in faith (cf. Mar 1:15; Act 3:16; Act 3:19; Act 20:21) while they live (cf. Heb 9:27); if they refuse to respond, the consequences are ultimate and eternal (cf. Mar 9:47-48; Mat 25:46; Joh 5:29; Act 24:15; 2Th 1:6-9). The permanent punishment of the wicked is compared to the transitory suffering of the saints. This is supported in the phrase “they will have no rest day and night,” while in Rev 14:13 the saints do have rest.
This is not an easy subject to discuss. The love of God and His heart for redemption are in contrast to His verdict of eternal punishment. Most of God’s judgments in Revelation are for redemption, like the plagues on Egypt and the covenant curses of Deuteronomy 27-29. Yet, God’s ultimate rejection is permanent. It is not disciplinary, it is punitive! This is so hard to understand, to emotionally handle. It does accentuate the need for evangelism!
Before I leave this subject let me share with you a thought I have had in this area. As bad as hell is for humankind, it is worse for God. God created humans in His image for fellowship. All of creation is a stage for God to meet and know mankind. God loves all the sons and daughters of Adam (cf. Eze 18:32; 1Ti 2:4; 2Pe 3:9). He loves them so much He was willing to send His own Son to die in their place (cf. Joh 3:16; 2Co 5:21). But He has chosen that sinners must respond to Him in trust, faith, repentance, obedience, service, worship, and perseverance. God does not send anyone to Hell, but unbelievers send themselves (cf. Joh 3:17-21). Hell is an open, bleeding sore in the heart of God that will never be healed! I am not sure God ever has “a good day.” Oh, the pain of willful rebellion in the face of sacrificial love!
Rev 14:12 Perseverance is a major theme throughout the book (cf. Rev 1:9; Rev 2:7; Rev 2:11; Rev 2:17; Rev 2:19; Rev 2:26; Rev 3:5; Rev 3:10; Rev 3:12; Rev 3:21; Rev 13:10; Rev 21:7). God’s people have been shown to be faithful even in the midst of persecution. See full note and Special Topic at Rev 2:2.
“saints” See Special Topic at Rev 5:8.
“who keep the commandments of God and their faith in Jesus” A similar description of believers is found in Rev 12:17. Notice that the emphasis is on a personal faith relationship with Jesus, followed by a lifestyle of obedience (cf. Rev 12:17; Luk 6:46).
Mature Christianity consists of
1. a person to welcome (a personal relationship with Christ)
2. truths about that person to believe (doctrinal truths of the NT)
3. a life to live like that person (daily Christlikeness)
All three are required for a mature, healthy, growing faith.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
the third, &c. Read “another (Rev 14:6), a third”.
Fuente: Companion Bible Notes, Appendices and Graphics
Rev 14:9. , another) The preaching of the angel with the everlasting Gospel is a good, that of the second and third is also a good: but yet the second and the third angel are distinct from each other. Spener, for instance, properly confined himself within his own limits; see Canstein, in his Life, 32. But if any one should suppose that the investigation and testimony to the truth of prophecy is to be confined within the same limits on the part of posterity, he would commit an error. There is a variety both in gifts and times. See Erkl. Offenb. pp. 145, 158, 159, 166, 167, 176, etc., 1041, 1042, 1117.- , …) If any man shall worship the beast and his image, and shall receive his mark in his forehead, or in his hand, he also shall drink of the wine of the wrath of God, which is poured out without mixture in the cup of His indignation; and he shall be tormented with fire and brimstone in the presence of the angels, and before the presence of the Lamb. And the smoke of their torments shall ascend up for ever and ever; and they have no rest day and night, who have worshipped the beast, and whosoever shall have received the mark of his name. This threatening stands by it self, and is the most dreadful of all contained in the whole of the Scripture. The fear of Him, who is able to destroy both soul and body, banishes the fear of those who slay the body: Luk 12:4-5.
Fuente: Gnomon of the New Testament
The Winepress of Gods Wrath
Rev 14:9-20
We cannot understand the torment of those who are depicted in Rev 14:9-12, except it be the remorse at having refused the love of the Lamb of God. Even Christ Himself cannot save a soul from its self-condemnation. Note the emphasis of Rev 14:13. The voice which pronounces the blessedness of the departed is from heaven. The emphasis is on the word henceforth. There is no pause in their onward progress, no dim and shadowy existence, no cessation in thought. From henceforth, that is, from the moment of death, they are blessed who die in the Lord; and this announcement is endorsed by the emphatic Yea of the Spirit. It is a great matter to have that affirmation to our words, whether we preach or teach. What could better authenticate them than that deep co-witness to Gods Word in the heart or in the Church? See Act 5:32 and Heb 2:4.
This harvest scene surely stands for the blessed revivals which have from time to time visited the world, and may especially be reckoned on in the last days of the present dispensation. Only when the harvest is gathered in will the vintage of woe and wrath commence. To which ingathering do we belong?
Fuente: F.B. Meyer’s Through the Bible Commentary
angel
(See Scofield “Heb 1:4”)
Fuente: Scofield Reference Bible Notes
the third: Rev 14:6-8, Jer 44:4
If: Rev 14:11, Rev 13:3-6, Rev 13:11-17
Reciprocal: Gen 4:15 – set a mark Exo 20:4 – General Lev 19:28 – print Psa 2:12 – when Psa 16:4 – Their Psa 75:8 – For in Isa 58:1 – spare Act 4:19 – to hearken Rev 13:14 – they Rev 13:16 – a mark Rev 16:1 – and pour Rev 19:19 – I saw
Fuente: The Treasury of Scripture Knowledge
Rev 14:9. A third angel appeared to give a warning for all who might still persist in following after the evil pattern set by Rome. He mentions the three phases of the subject that were treated at chapter 13:14-17. Concerning the image I shall make another quotation from Edward Gibbon which follows that which is quoted at verse 6. ‘The imitation of Paganism was supplied [replaced] by a pure and spiritual worship of prayer and thanksgiving, the most_ worthy of man, the least unworthy of the Deity.”
Comments by Foy E. Wallace
Verse 9.
4. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his Mark–Rev 14:9.
The third angel of this apocalypse was the angel of judgment–the symbol of solemn warning against the worship of the beast, and receiving his mark.
As has been previously shown the beast of the land (in Palestine) obeyed the beast of the sea (the Roman emperor) and caused all the people to worship the Roman emperor whose image was the object of idolatry. This image worship was the mark of the beast. Having this mark inscribed in the forehead or in the hand was symbolic of its binding power, as an inviolable oath of allegiance. This particular announcement of the angel is not a pronouncement of judgment on the beasts, but rather a warning against the beastworship and the condemnation that would come to all men everywhere who thereby received his mark.
Fuente: Combined Bible Commentary
Rev 14:9. And another angel, a third, followed them, saying with a great voice. It is curious to meet here again the great voice which is met in connection with the first angel, but not with the second. The circumstance is perhaps to be accounted for by the tendency of St. John to return at the close of a series of events to the beginning. In the next series of three, extending from Rev 14:15 to Rev 14:20, the same structure is found, a great voice being there attributed to the first and third angels, but not to the second.
If any man worshippeth the beast and his image, and receiveth a mark upon his forehead or on his hand. Such is the cry of the third angel as he proclaims judgment to all the followers of the beast. These we have already met at chap. Rev 13:16. In the description the order of the two words forehead and hand is changed, but the construction of cases is the same.
Fuente: A Popular Commentary on the New Testament
Observe here, the great and special care which Almighty God takes to warn men and women of those dreadful plagues which should most certainly come upon the heads of idolaters: a third angel followed, crying with a loud voice.
O how good is God in that he does always premonish before he punishes, warns before he strikes, and advises all not to partake with others their sins, lest they be partakers of their plagues!
Observe, 2. A most dreadful denunciation of the wrath of God, against all those who shall worship the beast and his image, that is, submit to the enjoined idolatry, and receive his mark in their foreheads or hands, that is, yield obedience to the beast as a servant, and openly own subjection to him as his slaves.
Lord! what a dreadful guiltiness is it to follow antichrist, and to continue obstinate in idolatry, after God has sent one angel after another, minister after minister, to acquaint them both with their sin and danger?
Observe, 3. The denunciation itself in the several parts of it,
1. They shall drink of the wine of the wrath of God, that is, for their sin shall partake of severe judgments, the effects of God’s wrath.
Mark, Here is wine for wine, for the wine of Babylon’s fornication, here is the wine of the wrath of God; the former wine was not so sweet, but the latter shall be as sharp.
2. Here is the quality of this wrath, it is poured out without mixture: its being poured out shows the abundance of it, and without mixture shows that it is without the least drop of mercy to allay the extremity of their torment.
3. It is called a cup of indignation, thereby intimating, that it is not the correction of a father, which is accompanied with lenity and love, but the vengeance of a judge that designs utter destruction.
4. Here is the effect of their drinking of this cup of the Lord’s indignation, their being torment with fire and brimstone: which expression denotes these sinners’ torments to be most exquisite, both intolerable and interminable, and their punishment both easeless and endless.
5. It is here said, that this their torments to be in the presence of the holy angels, before whom they had sinned, in worshipping the beast; they shall see them, but none shall help them.
6. The eternity as well as the extremity of their torments is here set forth: their smoke ascends for ever and ever; the torments of hell are here set forth as most acute and exquisite, and as endless and easeless, they have no rest day nor night, nor a moment’s ease.
It is well observed by Mr. Mede, that there is not a more terrible description of punishment in the whole book of God, than is here denounced against those idolaters which adhere to the beast; the smoke of their torment, that is, the fire and smoke wherewith they were tormented, ascendeth up for ever and ever, and they have no rest day nor night.
And if the church of Rome, or Papal Babylon, be here intended, and not Pagan, as most Protestents believe and affirm, then this shows that those of her communion, living and dying in a firm adherence to the chief doctrines of Popery, and framing their lives by them, after they have had, or might have had, sufficient means to convince them of their error and idolatry, so expose their salvation to extreme hazard and danger.
Blessed be God for our happy reformation, from the idolatry and superstition, from the tyranny and oppression, and the intolerable yoke, of the church of Rome. God grant we may be reformed in our lives as well as in our religion, otherwise our damnation is as sure as theirs is great, for the holiest doctrine and purest worship will be of no avail to impure worshippers and unholy livers; it matters not what church or what communion a bad man is of, for it is certain he cannot be saved by any.
Fuente: Expository Notes with Practical Observations on the New Testament
-11 Those who have worshiped idols will have to drink the cup of God’s undiluted wrath. There will be no mercy for those who have spurned the blood of the Lamb and worshiped with Babylon. (Compare Heb 10:26-31 ) Fire and brimstone has been used both literally and figuratively in God’s judgments upon wicked people. ( Gen 19:24 ; Isa 30:33 ; Isa 34:9-10 ; Eze 38:22 ) The righteous will worship day and night and the wicked will suffer forever.
Fuente: Gary Hampton Commentary on Selected Books
Rev 14:9-12. And the third angel followed At no great distance of time; saying As the two former had done; with a loud voice With authority and earnestness; If any man worship the beast, &c. The commission of this angel reaches further than that of the preceding; it extends not only to the capital city, not only to the principal agents and promoters of idolatry, but to all the subjects of the beast, whom it consigns over to everlasting punishment. If any man worship the beast That is, embrace and profess the religion of the beast; or, what is the same, the religion of the Papal hierarchy; the same shall drink, &c. The worship against which judgment is here denounced, consists partly in an inward submission to the beast, a persuasion that all who are subject to Christ must be subject to the beast, or they cannot receive the influences of divine grace; or, as their expression is, There is no salvation out of the church; and partly in a suitable outward reverence to the beast and his image the antichristian kingdom, and the pope that rules in it. The same shall drink of the wine of the wrath of God The wine of Gods indignation, tempered with various ingredients of wrath; which is poured out without mixture Namely, of mercy, and without hope. Bishop Newton renders the expression, the poisonous wrath of God; observing, His punishment shall correspond with his crime; as he drank of the poisonous wine of Babylon, so he shall be made to drink of the poisonous wine of God; , which is mixed unmixed, the poisonous ingredients being stronger when mixed with mere, or unmixed wine; in the cup of his indignation; and he shall be tormented with fire and brimstone In the day of Gods future vengeance; in the presence of the holy angels From hence some conjecture that possibly the torments of the damned may, at certain seasons, through eternal ages, become a spectacle to the inhabitants of the blessed world above; and in the presence of the Lamb This signifies that their punishment shall not only be appointed by the infinite majesty of God, but approved moreover by men and angels, and by him also who loved us unto death, even Christ, our merciful and compassionate High-Priest. In all the Scriptures there is not another threatening so terrible as this. And God, by this greater fear, intended to arm his servants against the fear of the beast. The smoke of their torment ascendeth up for ever and ever When I seriously reflect on this text, says Doddridge, and how directly the force of it lies against those who, contrary to the light of their consciences, continue in the communion of the Church of Rome for secular advantage, or to avoid the terror of persecution, it almost makes me tremble. By this third angel following the others with a loud voice, we may understand principally Luther and his fellow-reformers, who, with a loud voice, protested against the corruptions of the Church of Rome, and declared them to be destructive of salvation to all who obstinately continued in the practice and profession of them. This would be a time of great trial, Rev 14:12. Here is the patience of the saints Manifested in suffering all things, rather than receive this mark of the beast, the badge of their devotedness to him, and making an open profession of his religion; who keep the commandments of God, and the faith of Jesus The character of all true saints. It is very well known that this was a time of great trial and persecution; the Reformation was not introduced and established without much bloodshed; there were many martyrs in every country, but they were comforted with a solemn declaration from heaven in the next words.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
14:9 And the third angel followed them, saying with a loud voice, {7} If any man worship the beast and his image, and receive [his] mark in his forehead, or in his hand,
(7) That is, will not worship God alone, but will transfer his divine honour to this beast, whether he do it with his heart, or counterfeiting in show. “For he (says Christ) that denies me before men, him will I deny before my Father and his angels” Mat 10:32 . This is the voice of the holy ministry, which at this time is used of the holy and faithful servants of God. For having now sufficiently found out the public obstinacy of Babylon, they no longer work to speak out against the same: but to save some particular members by terror (as Jude speaks) and to pluck them out of the flame: or else lead them away by vehement commiseration of their state, they set before them eternal death into which they rush unaware, unless they return to God in time, but the godly who are of their own flock, they exhort to patience, obedience and faith to others.
Fuente: Geneva Bible Notes
The fate of beast-worshippers 14:9-12
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
A third angel followed the former two with a third message in this sequence, warning the beast-worshippers of their judgment (cf. Rev 13:11-17). The goal of this warning is to alert potential beast-worshippers to their doom, if they follow the beast, and to encourage believers to remain faithful (cf. Mat 10:28). [Note: Mounce, p. 274.]