13 I heard the voice from heaven saying, "Write, 'Blessed are the dead who die in the Lord from now on.'" "Yes," says the Spirit, "that they may rest from their labors; for their works follow with them."
*Minor differences ignored. Grouped by changes, with first version listed as example.
And I heard a voice from heaven - A voice that seemed to speak from heaven.
Saying unto me, Write - Make a record of this truth. We may suppose that John was engaged in making a record of what he saw in vision; he was now instructed to make a record of what he heard. This passage may be referred to as a proof that he wrote this book while in Patmos, or as the heavenly disclosures were made to him, and not afterward from memory.
Blessed are the dead - That is, the condition of those who die in the manner which is immediately specified, is to be regarded as a blessed or happy one. It is much to be able to say of the dead that they are "blessed." There is much in death that is sad; we so much dread it by nature; it cuts us off from so much that is dear to us; it blasts so many hopes; and the grave is so cold and cheerless a resting place, that we owe much to a system of religion which will enable us to say and to feel, that it is a blessed thing to die. Assuredly we should be grateful for any system of religion which will enable us thus to speak of those who are dead; which will enable us, with corresponding feeling, to look forward to our own departure from this world.
Which die in the Lord - Not all the dead; for God never pronounces the condition of the wicked who die, blessed or happy. Religion guards this point, and confines the declaration to those who furnish evidence that they are prepared for heaven. The phrase "to die in the Lord" implies the following things:
(1) That they who thus die are the friends of the Lord Jesus. The language "to be in the Lord" is often used to denote true attachment to him, or close union with him. Compare John 15:4-7; Romans 16:13, Romans 16:22; 1-Corinthians 4:17; 1-Corinthians 7:39; Philippians 1:14; Colossians 4:7. The assurance, then, is limited to those who are sincere Christians; for this the language properly implies, and we are authorized to apply it only as there is evidence of true religion.
(2) to "die in the Lord" would seem also to imply that there should be, at the time, the evidence of his favor and friendship. This would apply:
(a) to those who die as martyrs, giving their lives as a testimony to the truth of religion, and as an evidence of their love for it; and,
(b) to those who have the comforting evidence of his presence and favor on the bed of death.
From henceforth - ἀπάρτι aparti. This word has given no little perplexity to expositors, and it has been variously rendered. Some have connected it with the word "blessed" - "Blessed henceforth are the dead who die in the Lord"; that is, they will be ever-onward blessed: some with the word "die," referring to the time when the apostle was writing - "Blessed are they who, after this time, die in the Lord"; designing to comfort those who were exposed to death, and who would die as martyrs: some as referring to the times contemplated in these visions - "Blessed will they be who shall die in those future times." Witsius understands this as meaning that, from the time of their death, they would be blessed, as if it had been said, immediately after their dissolution they would be blessed. Doddridge renders it, "Henceforth blessed are the dead." The language is evidently not to be construed as implying that they who had died in the faith before were not happy, but that in the times of trial and persecution that were to come, they were to be regarded as especially blessed who should escape from these sorrows by a Christian death. Scenes of woe were indeed to occur, in which many believers would die. But their condition was not to be regarded as one of misfortune, but of blessedness and joy, for:
(a) they would die in an honorable cause;
(b) they would emerge from a world of sorrow; and,
(c) they would rise to eternal life and peace.
The design, therefore, of the verse is to impart consolation and support to those who would be exposed to a martyr's death, and to those who, in times of persecution, would see their friends exposed to such a death. It may be added that the declaration here made is true still, and ever will be. It is a blessed thing to die in the Lord.
Yea, saith the Spirit - The Holy Spirit; "the Spirit by whose inspiration and command I record this" (Doddridge).
That they may rest from their labours - The word rendered here "labor" - κόπος kopos - means properly "wailing, grief," from κόπτω KOPTOO, "to beat," and hence, a beating of the breast as in grief. Then the word denotes "toil, labor, effort," John 4:38; 1-Corinthians 3:8; 1-Corinthians 15:58; 2-Corinthians 6:5; 2-Corinthians 10:15; 2-Corinthians 11:23, 2-Corinthians 11:27. It is used here in the sense of wearisome toil in doing good, in promoting religion, in saving souls, in defending the truth. From such toils the redeemed in heaven will be released; for although there will be employment there, it will be without the sense of fatigue or weariness. And in view of such eternal rest from toil, we may well endure the labors and toils incident to the short period of the present life, for, however arduous or difficult, it will soon be ended.
And their works do follow them - That is, the rewards or the consequences of their works will follow them to the eternal world, the word works here being used for the rewards or results of their works. In regard to this, considered as an encouragement to labor, and as a support in the trials of life, it may be remarked:
(a) that all that the righteous do and suffer here will be appropriately recompensed there.
(b) This is all that can follow a man to eternity. He can take with him none of his gold, his lands, his raiment; none of the honors of this life; none of the means of sensual gratification. All that will go with him will be his character, and the results of his conduct here, and, in this respect, eternity will be but a prolongation of the present life.
(c) It is one of the highest honors of our nature that we can make the present affect the future for good; that by our conduct on the earth we can lay the foundation for happiness million of ages hence.
In no other respect does man appear so dignified as in this; nowhere do we so clearly see the grandeur of the soul as in the fact, that what we do today may determine our happiness in that future period, when all the affairs of this world shall which cannot now be numbered shall have rolled by. It is then a glorious thing to live, and will be a glorious thing to die. Compare the notes on 1-Corinthians 15:58.
I heard a voice from heaven - As the information now to be given was of the utmost importance, it is solemnly communicated by a voice from heaven; and the apostle is commanded to write or record what is said.
Blessed are the dead - Happy are they. They are happy in two respects:
1. They do not see the evil that shall come upon the world, and are exempted from any farther sufferings.
2. They actually and conscientiously enjoy happiness in a state of blessedness.
In the first sense, Happy are the dead! is a proverb frequently to be met in the Greek and Roman poets. Ex. gr.
Τρις μακαρες Δαναοι και τετρακις, οἱ τοτ' ολοντο
Τροιῃ εν ευρειη, χαριν Ατρειδῃσι φεροντες.
Ὡς δη εγωγ' οφελον θανεειν και ποτμον επισπειν
Ηματι τῳ, ὁτε μοι πλειστοι χαλκηρεα δουρα
Τρωες επερῥιψαν περι Πηλειωνι θανοντι.
Odyss., lib. v. ver. 306.
Happy, thrice happy; who, in battle slain,
Press'd, in Atrides' cause, the Trojan plain:
O, had I died before that well fought wall;
Had some distinguished day renown'd my fall,
Such as was that when showers of javelins fled,
From conquering Troy, around Achilles dead.
Pope.
Thus imitated by the prince of the Roman poets: -
Extemplo Aeneae solvuntur frigore membra.
Ingemit, et, duplices tendens ad sidera palmas,
Talia voce refert: O terque quaterque beati,
Queis ante ora patrum Trojae sub moenibus altis
Contigit oppetere! O Danaum fortissime gentis
Tydide, mene Iliacis occumbere campis
Non potuisse? tuaque animam hanc effundere dextra?
Saevus ubi Aeacidae telo jacet Hector, ubi ingens
Sarpedon: ubi tot Simois correpta sub undis
Scuta virum, galeasque, et fortis corpora volvit.
Virg., Aen. i., ver. 93.
"In horror fix'd the Trojan hero stands,
He groans, and spreads to heaven his lifted hands.
Thrice happy those whose fate it was to fall,
Exclaims the chief, before the Trojan wall!
O, 'twas a glorious fate to die in fight!
To die so bravely in their parents' sight!
O, had I there, beneath Tydides' hand,
That bravest hero of the Grecian band,
Pour'd out this soul, with martial glory fired,
And in the plain triumphantly expired,
Where Hector fell, by fierce Achilles' spear,
And great Sarpedon, the renown'd in war;
Where Simois' stream, encumber'd with the slain,
Rolls shields and helms and heroes to the main."
Pitt.
Which die in the Lord - These are the only glorious dead. They die, not in the field of battle, in either what are called lawful or unlawful wars against their fellow men; but they die in the cause of God, they die under the smile and approbation of God, and they die to live and reign with God for ever and ever.
From henceforth - Απαρτι· From this time; now; immediately. This word is joined to the following by many MSS. and some versions. It was a maxim among the Jews, that as soon as the souls of the just departed from this life they ascended immediately to heaven.
Yea, saith the Spirit - The Holy Spirit confirms the declaration from heaven, and assigns the reasons of it.
That they may rest from their labors - Have no more tribulation and distress.
And their works do follow there - Εργα αυτων ακολουθει μετ' αυτων· And their works follow With them. They are in company. Here is an elegant prosopopoeia or personification; their good works, sufferings, etc., are represented as so many companions escorting them on their way to the kingdom of God.
There are some good and pertinent things in the Jewish writers on this subject. "Rabbi Jonathan taught, If a man perform one righteous action in this life, it goes before him into the world to come. But if a man commit one crime, it cleaves to him, and drags him to the day of judgment." Sota, fol. 3, 2. Avoda Sara, fol. 5, 1.
"Come and see, If any man observe a precept, that work ascends to God, and says, Such a one performed me. But if a man transgress the law, that sin ascends to the holy blessed God, and says, I came from such a one, who has performed me." Sohar Levit., fol. 34, col. 136. Here the same personification is observed as that in the text.
"In that hour in which a man passes from this life into eternity, all his works precede him; and there they say unto him, 'This and that thou hast done in such a place on such a day.' This he shall acknowledge. They shall require that he shall subscribe this with his own hand, as it is written, Job 37:7; each man shall subscribe with his own hand; and not only this, but he shall acknowledge that the sentence brought against him is most just." Taanith, fol. 11, 1.
The following elegant similitude Schoettgen gives from Sepher Hachayim, Part II., fol. 47, 1, 2. "A certain man had three friends, two of whom he loved; but the third he did not highly esteem. On a time the king commanded him to be called before him; and being alarmed, he sought to find an advocate. He went to that friend whom he loved most, but he utterly refused to go with him. The second offered to go with him as far as the door of the king's palace, but refused to speak a word in his behalf. The third, whom he loved least, not only went with him, but pleaded his cause so well before the king that he was cleared from all blame. In like manner, every man has three friends, when he is cited by death to appear before God. The first friend, whom he loved most, viz., his money, cannot accompany him at all. His second, viz., his relations and neighbors, accompanied him only to the grave, and then returned; but could not deliver him from the Judge. The third friend, whom he held but in little esteem, viz., the law and his good works, went with him to the king, and delivered him from judgment." The meaning of this most plainly is, that nothing except the deeds of good and evil men shall accompany them to the judgment-seat of God, and that a man's lot will be in the other world as his conduct has been in this; Their works follow with them.
And I heard a voice from heaven saying unto me, Write, Blessed [are] the dead which die (b) in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their (c) works do follow them.
(b) That is, for the Lord.
(c) By works, is meant the reward which follows good works.
And I heard a voice from heaven,.... Like that which was heard at Christ's baptism and transfiguration, certifying the truth of what follows, so that that may be depended upon as an undoubted verity:
saying unto me, write; which is a further confirmation of the following sayings being true and faithful; see Revelation 1:9
blessed are the dead which die in the Lord from henceforth; merely to die is not an happiness, for death is common to all, good and bad; it is a disunion of soul and body, and cannot be in itself desirable; it is the fruit of sin, and has something in it awful and terrible; and though it is the privilege of believers, as its sting is removed by Christ, yet not as simply and absolutely considered; but to die in the Lord is a blessedness: some render the words, "which die for the Lord"; so the Arabic version, "which die for the faith of the Lord"; and the Ethiopic version, "which die for God"; and so restrain them to the martyrs of Jesus: to suffer death for the sake of Christ and his Gospel is a gift and an honour, and what glorifies Christ; and there is a glory consequent upon it, which such shall enjoy; but then in the spiritual reign of Christ, to which this passage refers, and after the destruction of antichrist, there will be no more suffering for Christ, no more martyrdoms; wherefore this cannot be the sense of the words: nor do they mean dying in the lively exercise of faith and hope in the Lord; for though it is a happiness so to die, both to persons themselves, and to their friends and relations, yet these are not the only persons that are blessed; there are some who all their lifetime are subject to bondage, and go off in the dark, and yet are happy; but to die in the Lord is to die interested in him, in union to him; which union is not dissolved by death, and which preserves from all condemnation, at death or at judgment, and secures the soul's immediate entrance into happiness, and the resurrection of the body at the last day, and therefore such must be blessed: the phrase, "from henceforth", is differently placed; the Ethiopic version connects it with the word "write", rendering it, "write now"; and the Vulgate Latin version reads it with the next clause, "hereafter, yea, saith the Spirit"; and so the Latin interpreter of the Syriac version, though that itself seems rather to place it as ours does, and which is most correct; and is to be understood not of the time of John's writing, thenceforward to the resurrection; for those that died before his time were as happy as those who died after; nor of the time of death, though it is a truth, that from the time of the saints' death, and from the very moment of their separation, they are blessed, and are in a state of happiness until the resurrection; but of that period of time which the declarations made by the three preceding angels refer to, from thenceforward, and after the destruction of antichrist, and during the spiritual reign of Christ: and the sense is, that happy will those persons be that die in Christ within that time, and before the Laodicean church state takes place; when coldness, lukewarmness, and carnal security will seize upon men, and Christ will come upon them at an unawares; and those sharp and severe times will commence, signified by the harvest and vintage of the earth in the following verses, and which seem to be no other than the end of the world, and the destruction of it; wherefore happy will they be that are going to heaven before that time comes; see Ecclesiastes 4:1
yea, saith the Spirit; the third witness in heaven, who sets his seal to the truth of what the voice declares, and shows wherein this blessedness will consist:
that they may rest from their labours; both of body and soul; from all toil of body, and laborious work, from all diseases and distempers of body, and all outward sorrows and calamities men labour under, and are fatigued with in this life; and from all inward troubles, from a body of sin, from the temptations of Satan, and from all doubts and fears, from their present warfare state, and all conflicts with their spiritual enemies:
and their works do follow them; they do not go before them, to prepare heaven and happiness for them; nor do they take them along with them, and use them as pleas for their admission into the heavenly glory; but they will follow them, and will be found to praise, and honour, and glory, and will be taken notice of by Christ, and graciously rewarded by him, at his appearing and kingdom. This is directly opposite to the notions of the Jews, who say, that when a man departs this life, his works "go before him", and say unto him, thou hast done so and so, in such a place, and on such a day (w); and that whoever does a good work in this world, it shall "go before him" in the world to come (x); and so they (y) represent good works as saying to a man when he is about to die,
"go in peace; before thou gettest thither, , we will go before thee, as it is said, Isaiah 48:8 "thy righteousness shall go before thee".''
Sometimes they say (z), they go along with him at the time of a man's departure: neither gold, nor silver, nor precious stones and pearls accompany him, but the law and good works, as it is said, Proverbs 6:22 "when thou goest it shall lead thee", &c.
(w) T. Bab. Taanith, fol. 11. 1. (x) T. Bab. Sota, fol. 3. 2. & Avoda Zara, fol. 5. 1. & Nishmat Chayim, fol. 21. 1. (y) Pirke Eliezer, c. 34. & Yalkut Simeoni, par. 2. fol. 55. 4. (z) Pirke Abot, c. 6. sect. 9.
Encouragement to cheer those persecuted under the beast.
Write--to put it on record for ever.
Blessed--in resting from their toils, and, in the case of the saints just before alluded to as persecuted by the beast, in resting from persecutions. Their full blessedness is now "from henceforth," that is, FROM THIS TIME, when the judgment on the beast and the harvest gatherings of the elect are imminent. The time so earnestly longed for by former martyrs is now all but come; the full number of their fellow servants is on the verge of completion; they have no longer to "rest (the same Greek as here, anapausis) yet for a little season," their eternal rest, or cessation from toils (2-Thessalonians 1:7; Greek, "anesis," relaxation after hardships. Hebrews 4:9-10, sabbatism of rest; and Greek, "catapausis," akin to the Greek here) is close at hand now. They are blessed in being about to sit down to the marriage supper of the Lamb (Revelation 19:9), and in having part in the first resurrection (Revelation 20:6), and in having right to the tree of life (Revelation 22:14). In Revelation 14:14-16 follows the explanation of why they are pronounced "blessed" now in particular, namely, the Son of man on the cloud is just coming to gather them in as the harvest ripe for garner.
Yea, saith the Spirit--The words of God the Father (the "voice from heaven") are echoed back and confirmed by the Spirit (speaking in the Word, Revelation 2:7; Revelation 22:17; and in the saints, 2-Corinthians 5:5; 1-Peter 4:14). All "God's promises in Christ are yea" (2-Corinthians 1:20).
unto me--omitted in A, B, C, Vulgate, Syriac, and Coptic.
that they may--The Greek includes also the idea, They are blessed, in that they SHALL rest from their toils (so the Greek).
and--So B and ANDREAS read. But A, C, Vulgate, and Syriac read "for." They rest from their toils because their time for toil is past; they enter on the blessed rest because of their faith evinced by their works which, therefore, "follow WITH (so the Greek) them." Their works are specified because respect is had to the coming judgment, wherein every man shall be "judged according to his works." His works do not go before the believer, nor even go by his side, but follow him at the same time that they go with him as a proof that he is Christ's.
I heard a voice from heaven saying unto me, Write. We are not told whose voice, but it is a voice of authority. The words to be written are next stated.
Blessed are the dead which die in the Lord. Not all the dead, but those dead who die in the Lord. Only those die in the Lord who are in the Lord when they die. The Christian life, begun by faith and baptism into Christ (Romans 6:3), is a life in Christ. To be assured of this blessed death one must live a Christian life.
From henceforth. Probably from the time of this utterance to John, though some have supposed that the time meant is that of the Lord's coming, which is declared in Revelation 14:14.
Yea, saith the Spirit. The Spirit confirms the blessing pronounced and states the reason.
They may rest from their labors. Yet though they rest their labors are not lost; they follow them to eternity to speak for them.
And I heard a voice - This is most seasonably heard when the beast is in his highest power and fury. Out of heaven - Probably from a departed saint. Write - He was at first commanded to write the whole book. Whenever this is repeated it denotes something peculiarly observable. Happy are the dead - From henceforth particularly: 1. Because they escape the approaching calamities: 2. Because they already enjoy so near an approach to glory. Who die in the Lord - In the faith of the Lord Jesus. For they rest - No pain, no purgatory follows; but pure, unmixed happiness. From their labours - And the more laborious their life was, the sweeter is their rest. How different this state from that of those, Revelation 14:11, who "have no rest day or night!" Reader, which wilt thou choose? Their works - Each one's peculiar works. Follow - or accompany them; that is, the fruit of their works. Their works do not go before to procure them admittance into the mansions of joy; but they follow them when admitted.
*More commentary available at chapter level.