Bible Heaven/Bible Heaven.iso/robertsn/rwp-re/re14.rwp

Text File | 1993-03-13 | 18KB | 308 lines

14:1 {The Lamb} (\to arnion\). See #5:6; 7:17; 12:11; 13:8| and
is in contrast with the anarthrous \arnion\ in #13:11|. This
proleptic vision of the Lamb "standing on the mount Zion"
(\hestos epi to oros Siôn\, second perfect active participle
neuter of \histêmi\ with \epi\ and accusative) is reasoning after
the visions of the two beasts. Mount Zion is the site of the new
city of God (#Heb 12:22|), the Jerusalem above (#Ga 4:26|), the
seat of the Messianic Kingdom whether heaven or the new earth
(#Re 21; 22|). These victors have the name of the Lamb and God
upon their foreheads as in #3:12; 22:4|, in place of the mark of
the beast above (#13:16; 14:11|). This seal protects them
(#9:4|). {A hundred and forty and four thousand} (\hekaton
tesserakonta tessares chiliades\). "Thousands" literally
(\chilias\ feminine word for a thousand and so \echousai\
feminine plural). For the 144,000 see #7:5,8|, though some
scholars seek a distinction somehow.

14:2 {As a voice of many waters} (\hôs phônên hudatôn pollôn\).
For which see #1:15|. {Of a great thunder} (\brontês megalês\).
For which see #6:1; 19:6|. For this voice out of heaven see
#10:4; 14:15; 18:4| and note accusative with \êkousa\. {As the
voice of harpers harping with their harps} (\hôs kitharôidôn
kitharizontôn en tais kitharais autôn\). Triple use of \kithara\
(#5:8|), \kitharôidôn\ (#18:22|), \kitharizontôn\ (old verb
\kitharizô\, in N.T. only here and #1Co 14:7|). Wonderful melody
in this chorus by the angels, not by the 144,000.

14:3 {They sing as it were a new song} (\aidousin hôs ôidên
kainên\). See #5:9| for this phrase (cognate accusative) save
that here \hôs\ (as if) is added. There the new song was sung by
the four living creatures and the elders, but here "before"
(\enôpion\) them and so apparently by the throng who were
themselves redeemed by the Lamb. {No man could learn the song
save} (\oudeis edunato mathein tên ôidên ei mê\). Imperfect
(\edunato\) of \dunamai\ and second aorist (ingressive) active
infinitive of \manthanô\. In #5:9-12| the angels join in the
song. In #15:3| it is the Song of Moses and the Lamb. {Even they
that had been purchased out of the earth} (\hoi êgorasmenoi apo
tês gês\). Perfect passive articular participle of \agorazô\,
purchased by the blood of the Lamb (#5:9|), masculine plural in
apposition with \chiliades\ (thousands) feminine plural (#7:5,8;
14:1|). \Apo\ (from) here, though \ek\ (out of) in #5:9|. The
144,000 are not yet separated from the earth (#Joh 17:15|).
Whether the 144,000 here are identical with that number in
#7:4-8| or not, they must embrace both men and women.

14:4 {Were not defiled with women} (\meta gunaikôn ouk
emolunthêsan\). First aorist passive indicative of \molunô\, old
verb, to stain, already in #3:4|, which see. The use of this word
rules out marriage, which was not considered sinful. {For they
are virgins} (\parthenoi gar eisin\). \Parthenos\ can be applied
to men as well as women. Swete takes this language
"metaphorically, as the symbolical character of the Book
suggests." Charles considers it an interpolation in the interest
of celibacy for both men and women. If taken literally, the words
can refer only to adultery or fornication (Beckwith). Jesus
recognised abstinence only for those able to receive it (#Mt
19:12|), as did Paul (#1Co 7:1,8,32,36|). Marriage is approved by
Paul in #1Ti 4:3| and by #Heb 13:4|. The New Testament exalts
marriage and this passage should not be construed as degrading
it. {Whithersoever he goeth} (\hopou an hupagei\). Indefinite
local clause with modal \an\ and the present active indicative of
\hupagô\. The Christian life is following the Lamb of God as
Jesus taught (#Mr 2:14; 10:21; Lu 9:59; Joh 1:43; 21:19|, etc.)
and as Peter taught (#1Pe 2:21|) and John (#1Jo 2:6|). {Were
purchased from among men} (\êgorasthêsan apo tôn anthrôpôn\).
First aorist passive indicative of \agorazô\, repeating the close
of verse #3|. {First fruits} (\aparchê\). See for this word #1Co
16:15; Ro 11:16; 16:5|. This seems to mean that the 144,000
represent not the whole, but only a portion of the great harvest
to come (#Mt 9:37|), not only the first installment, but those
marked by high spiritual service to God and the Lamb (#Ro 12:1;
Heb 13:15; 1Pe 2:5|).

14:5 {Was found no lie} (\ouch heurethê pseudos\). First aorist
passive indicative of \heuriskô\. In #1Pe 2:23| this passage
(#Isa 53:9|) is quoted with \dolos\ (deceit, guile) instead of
\pseudos\ (lie), but the difference is not great. {Without
blemish} (\amômoi\). Alpha privative and \mômos\ (blemish, spot).
As Christ the Paschal Lamb is (#1Pe 1:19; Heb 9:14|), so the
followers of the Lamb are to be in the end (#Php 2:15|).

14:6 {Another angel} (\allon aggelon\). A new turn in the drama
comes with each angel (#7:2; 8:3,13; 10:1|). Here the angel is
seen "flying in mid heaven" (\petomenon en mesouranêmati\), while
in #8:13| John heard him "flying in mid heaven" (genitive case of
same participle, which see). This one is in the sight and hearing
of all. {Having} (\echonta\). Accusative singular agreeing with
\aggelon\ like \petomenon\ (flying), but \legôn\ in verse #7| is
nominative, as if a new sentence like \legôn\ in #4:1|. {An
eternal gospel} (\euaggelion aiônion\). The only use of
\euaggelion\ in John's writings, though the verb \euaggelisai\
(first aorist active infinitive epexegetical with \echonta\ like
#Joh 16:12|) occurs here and in #10:7|. Here it is not \to
euaggelion\ (the gospel), but merely a proclamation of God's
eternal (\aiônios\ here alone in the Apocalypse, though common in
the Fourth Gospel and I John) purpose. Origen even took this
"eternal gospel" to be another book to be written! Note the
double use of \epi\ (with accusative after \euaggelisai\ and the
genitive with \gês\). See #5:9| for the races, etc.

14:7 {And he saith} (\legôn\). See above. {Fear God} (\phobêthête
ton theon\). First aorist passive (deponent) imperative of
\phobeomai\, here transitive with the accusative as in #Lu 12:5|.
It is a call to judgment with no hope offered except by
implication (#Ac 14:15ff.|). {Give him glory} (\dote autôi
doxan\). Second aorist active indicative of \didômi\. For the
phrase see #11:13|. {The hour is come} (\hê hôra êlthen\). Second
aorist (prophetic use) active indicative of \erchomai\. Common
idiom in John's Gospel (#2:4; 4:21,23; 5:25,28; 7:30|, etc.).
{Worship} (\proskunêsate\). First aorist active imperative of
\proskuneô\ with the dative case. Solemn call to the pagan world
to worship God as Creator (#4:11; 10:6|), as in #Ps 96:6; Ac
14:15|. For "the fountains of waters" see #8:10|.

14:8 {Another, a second angel} (\allos deuteros aggelos\). This
second angel "followed" (\êkolouthêsen\, first aorist active
indicative of \akoloutheô\) and interpreted in part the first
one. {Fallen, fallen} (\epesen, epesen\). Prophetic aorist active
indicative of \piptô\, repeated as a solemn dirge announcing the
certainty of the fall. The English participle "fallen, fallen" is
more musical and rhythmical than the literal rendering "fell,
fell." The language is an echo of #Isa 21:9|, though B in the LXX
has \peptôken, peptôken\ (perfect). {Babylon the great} (\Babulôn
hê magalê\). The adjective \megalê\ occurs with \Babulôn\ each
time in the Apocalypse (#14:8; 16:19; 17:5; 18:2,10,21|) as a
reminder of Nebuchadrezzar. There is no doubt that Rome is meant
by Babylon, as is probably seen already in #1Pe 5:13|. As a
prisoner in Patmos John can speak his mind by this symbolism.
{Hath made to drink} (\pepotiken\). Perfect active indicative of
\potizô\, old causative verb (from \potos\ drinking, #1Pe 4:3|),
as in #Mt 25:35|. The remarkable phrase that follows seems based
on #Jer 51:8| (#Jer 25:15|). It is a combination also of #Re
14:10| (the wine of God's wrath, also in #16:19; 19:15|) and
#17:2|. There is no doubt of the dissoluteness of the old Babylon
of Jeremiah's day as of the Rome of John's time. Rome is pictured
as the great courtesan who intoxicates and beguiles the nations
to fornication (#17:2,4,6|), but the cup of God's wrath for her
and her paramours is full (#14:10; 16:19; 18:2|).

14:9 {A third} (\tritos\). "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} (\ei tis proskunei to thêrion kai tên eikona autou\).
Condition of first class challenging those afraid of the beast.
Note accusative (\thêrion\) after \proskunei\, not dative as in
verse #7|. {And receiveth a mark} (\kai lambanei charagma\).
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|).

14:10 {He also shall drink} (\kai autos pietai\). Future middle
of \pinô\. Certainty for him as for Babylon and her paramours
(#16:17|). {Of the wine of the wrath of God} (\ek tou oinou tou
thumou tou theou\). Note \ek\ (partitive) after \pietai\. In
#16:19; 19:15| we have both \thumou\ and \orgês\ (wrath of the
anger of God). The white heat of God's anger, held back through
the ages, will be turned loose. {Prepared unmixed} (\tou
kekerasmenou akratou\). A bold and powerful oxymoron, "the mixed
unmixed." \Akratos\ is an old adjective (alpha privative and
\kerannumi\ to mix) used of wine unmixed with water (usually so
mixed), here only in N.T. So it is strong wine mixed (perfect
passive participle of \kerannumi\) with spices to make it still
stronger (cf. #Ps 75:9|). {In the cup of his anger} (\en tôi
potêriôi tês orgês autou\). Both \thumos\ (vehement fury) and
\orgê\ (settled indignation). {He shall be tormented}
(\basanisthêsetai\). Future passive of \basanizô\. See #9:5;
11:10|. {With fire and brimstone} (\en puri kai theiôi\). See
#9:17| for fire and brimstone and also #19:20; 20:10; 21:8|. The
imagery is already in #Ge 19:24; Isa 30:33; Eze 38:22|. {In the
presence of the holy angels and in the presence of the Lamb}
(\enôpion aggelôn hagiôn kai enôpion tou arniou\). This holy
environment adds to the punishment.

14:11 {The smoke of their torment} (\ho kapnos tou basanismou
autôn\). See #9:5| for \basanismos\, only there it was a limited
penalty, here it is "for ever and ever" (\eis aiônas aiônôn\,
unto ages of ages). See also #18:9; 19:3; 20:10|. {They have no
rest} (\ouk echousin anapausin\). The very language used in #4:8|
of the four living creatures in praising God. "Those who desert
Christ for Caesar will be the victims of a remorse that never
dies or sleeps" (Swete). The rest of the verse repeats the solemn
challenge of verse #9|.

14:12 {Here is the patience of the saints} (\Hôde hê hupomonê tôn
hagiôn estin\). John's own comment as in #13:10; 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} (\hoi
têrountes\). In apposition with \tôn hagiôn\ (genitive), though
nominative, a frequent anacoluthon in this book (#2:20|, etc.).
Cf. #12:17|. {The faith of Jesus} (\tên pistin Iêsou\). "The
faith in Jesus" (objective genitive) as in #2:13; Mr 11:22; Jas
2:1|.

14:13 {Write} (\Grapson\). First aorist active imperative of
\graphô\ as in #1:11|. John's meditation is broken by this
command. This new beatitude (\makarioi\, Blessed) for the
Christian dead goes farther than Paul's words (#1Th 4:14-16; 1Co
15:18|). Probably "from henceforth" (\ap' arti\) goes with "those
who die in the Lord," giving comfort to those facing persecution
and death. {That they may rest} (\hina anapaêsontai\). Purpose
clause with \hina\ and the second future passive of \anapauô\.
{From their labours} (\ek tôn kopôn autôn\). From the toils, the
wearinesses, but not from the activities (\erga\), for these
"follow with them." There is this to comfort us for all our
growth here. Even if cut short, it can be utilized in heaven,
which is not a place of idleness, but of the highest form of
spiritual service.

14:14 {A white cloud} (\nephelê leukê\). Like the "bright cloud"
of #Mt 17:5| (Transfiguration), a familiar object in the
Mediterranean lands. See #Da 7:13; Mt 24:30; 26:64; Ac 1:9,11|
for the picture of Christ's return. {I saw one sitting}
(\kathêmenon\). No \eidon\ here, but the accusative follows the
\eidon\ at the beginning, as \nephelê\ is nominative after
\idou\, as in #4:1,4|. {Like unto a son of man} (\homoion huion
anthrôpou\). Accusative here after \homoion\ as in #1:13|,
instead of the usual associative instrumental (#13:4|). {Having}
(\echôn\). Nominative again after the \idou\ construction, just
before, not after, \eidon\. {A golden crown} (\stephanon
chrusoun\). Here a golden wreath, not the diadems of #19:12|. {A
sharp sickle} (\drepanon oxu\). Old form \drepanê\ (from \drepô\,
to pluck), pruning-hook, in N.T. only in this chapter and #Mr
4:29|. Christ is come for reaping this time (#Heb 9:28|) for the
harvesting of earth (verses #15-17|). The priesthood of Christ is
the chief idea in #1:12-20| and "as the true _Imperator_" (Swete)
in chapter #Re 19|.

14:15 {Send forth} (\pempson\). First aorist (urgency) active
imperative of \pempô\. "Thrust in thy sickle now," this angel
urges Christ. {And reap} (\kai therison\). First aorist (urgency)
active imperative of \therizô\, old verb (from \theros\, summer),
as in #Mt 6:26|. See verse #7| for "the hour is come." \Therisai\
(to reap) is epexegetical infinitive (first aorist active of
\therizô\). {The harvest} (\ho therismos\). Old, but rare word
(from \therizô\, to harvest), as in #Mt 13:30; Joh 4:35|, here
only in Revelation. {Is over-ripe} (\exêranthê\). First aorist
(prophetic as in #10:17; 15:1|) passive of \xêrainô\ (cf. #Jas
1:11|), to wither, to dry up. Perhaps just "ripe," not
"over-ripe." Cf. #Joe 1:17|.

14:16 {Cast} (\ebalen\). Second aorist active indicative of
\ballô\. No violence by the use of \ebalen\ as is seen in #Mt
10:34| (\balein eirênên\, to bring peace). {Was reaped}
(\etheristhê\). First aorist passive indicative of \therizô\.
Both prophetic aorists again. Christ puts in the sickle as he
wills with his own agents (#Mt 9:37f.; 13:39,41|).

14:17 {He also} (\kai autos\). As well as the Reaper on the
cloud. This is the fifth angel who is God's messenger from heaven
(temple where God dwells). This fifth angel with his sharp sickle
is to gather the vintage (#18-20|) as Christ did the wheat.

14:18 {Another angel} (\allos aggelos\). The fifth angel above
Swete terms "the Angel of vengeance." He responds to the call of
the sixth angel here as Christ does to the call of the fourth
angel in verse #15|. {Out from the altar} (\ek tou
thusiastêriou\). From the altar of incense where he is in charge
of the fire (\exousian epi tou puros\). If it is the altar of
burnt offering (#6:9; 11:1|), we are reminded of the blood of the
martyrs (Swete), but if the altar of incense (#8:3,5; 9:13;
16:7|), then of the prayers of the saints. {The sharp sickle}
(\to drepanon to oxu\). Useful for vintage as for harvesting. So
"send forth" (\pempson\) as in verse #15|. {Gather} (\trugêson\).
First aorist active imperative of \trugaô\, old verb (from
\trugê\ dryness, ripeness), in N.T. only #Re 15:18f.| and #Lu
6:44|. {The clusters} (\tous botruas\). Old word \botrus\, here
only in N.T. (#Ge 40:10|). {Her grapes} (\hai staphulai autês\).
Old word again for grapes, bunch of grapes, in N.T. only here,
#Mt 7:16; Lu 6:44|. {Are fully ripe} (\êkmasan\). Old and common
verb (from \akmê\, #Mt 15:16|), to come to maturity, to reach its
acme, here only in N.T.

14:19 {Cast} (\ebalen\). As in verse #16|. {Gathered}
(\etrugêsen\). Like \etheristhê\ in verse #16|, in obedience to
the instructions in verse #18| (\trugêson\). {The vintage of the
earth} (\tên ampelon tês gês\). "The vine of the earth." Here
\ampelos\ is used for the enemies of Christ collectively
pictured. {And cast it} (\ebalen\). Repeating \ebalen\ and
referring to \ampelon\ (vintage) just before. {Into the winepress
the great winepress} (\eis tên lênon ton megan\). \Lênos\ is
either feminine as in verse #20; 19:15|, or masculine sometimes
in ancient Greek. Here we have both genders, a solecism frequent
in the Apocalypse (#21:14| \to teichos echôn\). See #Mt 21:33|.
For this metaphor of God s wrath see #14:10; 15:1,7; 16:1,19;
19:15|.

14:20 {Was trodden} (\epatêthê\). First aorist passive indicative
of \pateô\, to tread. The image of treading out the grapes is a
familiar one in the East. Perhaps #Isa 63:3| is in mind. {Without
the city} (\exôthen tês poleôs\). Ablative case with \exôthen\
(like \exô\). This was the usual place (#Heb 13:12|). See
\exôthen\ in #11:2|. Joel (#Joe 3:12|) pictures the valley of
Jehoshaphat as the place of the slaughter of God's enemies. Cf.
#Zec 14:4|. {Blood from the winepress} (\haima ek tês lênou\).
Bold imagery suggested by the colour of the grapes. {Unto the
bridles} (\achri tôn chalinôn\). Old word (from \chalaô\ to
slacken), in N.T. only here and #Jas 3:3|. Bold picture. {As far
as a thousand and six hundred furlongs} (\apo stadiôn chiliôn
hexakosiôn\). A peculiar use of \apo\, for "distance from (of)"
as also in #Joh 11:18; 21:8|, somewhat like the use of \pro\ in
#Joh 12:1|. The distance itself covers the length of Palestine,
but it is more likely that "the metaphor is worked out with the
exuberance of apocalyptic symbolism" (Swete) for the whole earth.