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Revelation 14:13
Verse
Context
The Three Angels and Babylon’s Fall
12Here is a call for the perseverance of the saints who keep the commandments of God and the faith of Jesus. 13And I heard a voice from heaven telling me to write, “Blessed are the dead—those who die in the Lord from this moment on.” “Yes,” says the Spirit, “they will rest from their labors, for their deeds will follow them.”
Sermons
Leonard Ravenhill
Compilations
Willie Mullan
Keith Daniel
Bob Jennings
Ralph MahoneySummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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 (Th2 1:7; Greek, "anesis," relaxation after hardships. Heb 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 (Rev 19:9), and in having part in the first resurrection (Rev 20:6), and in having right to the tree of life (Rev 22:14). In Rev 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, Rev 2:7; Rev 22:17; and in the saints, Co2 5:5; Pe1 4:14). All "God's promises in Christ are yea" (Co2 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.
John Gill Bible Commentary
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 Rev 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 Ecc 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, Isa 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, Pro 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.
Matthew Henry Bible Commentary
Here we have the vision of the harvest and vintage, introduced with a solemn preface. Observe, I. The preface, Rev 14:13. Here note, 1. Whence this prophecy about the harvest came: it came down from heaven, and not from men, and therefore it is of certain truth and great authority. 2. How it was to be preserved and published - by writing; it was to be a matter of record, that the people of God might have recourse to it for their support and comfort upon all occasions. 3. What it principally intended, and that is, to show the blessedness of all the faithful saints and servants of God, both in death and after death: Blessed are the dead that die in the Lord from henceforth, etc. Here observe, (1.) The description of those that are and shall be blessed - such as die in the Lord, either die in the cause of Christ, or rather die in a state of vital union with Christ, such as are found in Christ when death comes. (2.) The demonstration of this blessedness: They rest from their labours, and their works do follow them. [1.] They are blessed in their rest; they rest from all sin, temptation, sorrow, and persecution. There the wicked cease from troubling, there the weary are at rest. [2.] They are blessed in their recompence: Their works follow them; they do not go before them as their title, or price of purchase, but follow them as their evidence of having lived and died in the Lord; and the memory of them will be pleasant, and the reward glorious, far above the merit of all their services and sufferings. [3.] They are happy in the time of their dying, when they have lived to see the cause of God reviving, the peace of the church returning, and the wrath of God falling upon their idolatrous cruel enemies. Such times are good times to die in; they have Simeon's desire: Now, Lord, let thou thy servant depart in peace, for mine eyes have seen thy salvation. And all this is ratified and confirmed by the testimony of the Spirit witnessing with their spirits and with the written word. II. We have the vision itself, represented by a harvest and a vintage. 1. By a harvest (Rev 14:14, Rev 14:15), an emblem that sometimes signifies the cutting down of the wicked, when ripe for ruin, by the judgments of God, and sometimes the gathering in of the righteous, when ripe for heaven, by the mercy of God. This seems rather to represent God's judgments against the wicked: and here observe, (1.) The Lord of the harvest - one so like unto the Son of man that he was the same, even the Lord Jesus, who is described, [1.] By the chariot in which he sat - a white cloud, a cloud that had a bright side turned to the church, how dark soever it might be to the wicked. [2.] By the ensign of his power: On his head was a golden crown, authority to do all that he did and whatsoever he would do. [3.] By the instrument of his providences: In his hand a sharp sickle. [4.] By the solicitations he had from the temple to perform this great work. What he did, he was desired to do by his people; and, though he was resolved to do it, he would for this thing be sought unto by them, and so it should be in return to their prayers. (2.) The harvest-work, which is, to thrust the sickle into the corn, and reap the field. The sickle is the sword of God's justice; the field is the world; reaping is cutting the inhabitants of the earth down and carrying them off. (3.) The harvest-time; and this is when the corn is ripe, when the measure of the sin of men is filled up, and they are ripe for destruction. The most inveterate enemies of Christ and his church are not destroyed till by their sin they are ripe for ruin, and then he will spare them no longer; he will thrust in his sickle, and the earth shall be reaped. 2. By a vintage, Rev 14:17. Some think that these two are only different emblems of the same judgment; others that they refer to distinct events of providence before the end of all things. Observe, (1.) To whom this vintage-work was committed - to an angel, another angel that came out from the altar, that is, from the holiest of all in heaven. (2.) At whose request this vintage-work was undertaken: it was, as before, at the cry of an angel out of the temple, the ministers and churches of God on earth. (3.) The work of the vintage, which consists of two parts: - [1.] The cutting off, and gathering, the clusters of the vine, which were now ripe and ready, fully ripe, Rev 14:18. [2.] Casting these grapes into the wine-press (Rev 14:19); here we are told, First, What was the wine-press: it was the wrath of God, the fire of his indignation, some terrible calamity, very probably the sword, shedding the blood of the wicked. Secondly, Where was the place of the wine-press - without the city, where the army lay that came against Babylon. Thirdly, The quantity of the wine, that is, of the blood that was drawn forth by this judgment: it was, for depth, up to the horses' bridles, and, for breadth and length, a thousand and six hundred furlongs (Rev 14:20); that is, say some, 200 Italian miles, which is thought to be the measure of the holy land, and may be meant of the patrimony of the holy see, encompassing the city of Rome. But here we are left of doubtful conjectures. Perhaps this great event has not yet had its accomplishment, but the vision is for an appointed time; and therefore, though it may seem to tarry, we are to wait for it. But who shall live when the Lord does this?
Tyndale Open Study Notes
14:13 A dramatic voice from heaven once again instructs John to write (see 1:11, 19; 21:5; cp. 10:4). • Blessed are those who die in the Lord: God desires that those who endure persecution be with him and enjoy his blessings and rest. • The mention of hard work and good deeds in connection with eternal reward foreshadows the assigning of rewards based on works (20:12).
Revelation 14:13
The Three Angels and Babylon’s Fall
12Here is a call for the perseverance of the saints who keep the commandments of God and the faith of Jesus. 13And I heard a voice from heaven telling me to write, “Blessed are the dead—those who die in the Lord from this moment on.” “Yes,” says the Spirit, “they will rest from their labors, for their deeds will follow them.”
- Scripture
- Sermons
- Commentary
Revival Series 5
By Leonard Ravenhill6.7K52:54RevivalMAT 6:33MAT 7:7MAT 9:37MAT 20:161CO 3:82CO 5:10REV 14:13In this sermon, the preacher discusses the downfall of those who have gained wealth and power through dishonest means. He emphasizes that their kingdom will eventually perish, while the kingdom of believers will thrive. The preacher also highlights the importance of focusing on the word of God and not drowning it out with excessive human words. He mentions the need for believers to lay up treasures in heaven through their works, as they will be rewarded accordingly. The sermon concludes with a reminder of the significance of prayer and the importance of seeking a deep relationship with God.
After This the Judgement (Compilation)
By Compilations4.0K06:14CompilationMAT 16:262CO 5:102CO 6:22CO 13:5HEB 3:15HEB 9:27REV 14:13In this sermon, the preacher emphasizes the importance of preparing for eternity and asks the listeners to examine their souls. He urges them to test themselves in the light of scripture and not rely on emotions or the opinions of others. The preacher warns that many who call themselves Christians are actually lost and highlights the gravity and uncertainty of life. He emphasizes the urgency of accepting salvation now, as there will be a judgment where everyone will be judged according to their works. The only way to be saved is to recognize one's sin, believe in the sufficiency of Jesus Christ, repent, and surrender oneself to Him.
The Menace of the Religious Movie (Reading)
By A.W. Tozer3.3K45:43Religious MovieMAT 3:3ROM 10:14REV 14:13In this sermon transcript, the preacher argues against the use of movies as a medium for teaching religious truth. The preacher claims that movies lack scriptural authority and are not one of the four methods ordained by God for spreading truth. The four methods mentioned are prayer, song, proclamation of the message through words, and good works. The preacher emphasizes the importance of words and argues that pictures and dramatics cannot express vital spiritual truths. Additionally, the preacher criticizes the idea that religion should be entertaining and highlights the negative impact it has had on evangelical media and literature.
(Revelation) Visions and Voices Part 1
By Willie Mullan1.9K57:38VisionsREV 7:1REV 14:1REV 14:7REV 14:13REV 14:15In this sermon, the preacher focuses on the first five verses of Revelation chapter 7. He mentions a previous chapter, chapter 7, which describes the four angels holding back the winds of the earth. Another angel with the seal of the living God tells the four angels not to harm the earth, sea, or trees until the servants of God are sealed. The preacher then introduces the vision of the triumphant remnant, the 144,000, who have endured the three-and-a-half years of tribulation and are now on Mount Zion with the Lord. He emphasizes their spiritual records, highlighting their lack of deceit and fault before the throne of God. The preacher concludes by mentioning a hymn that speaks of God's ability to deliver and promises to delve deeper into the topic in the next sermon.
Teach Us to Number Our Days Part 1
By Keith Daniel1.7K47:47PSA 116:15ROM 8:1ROM 8:221CO 15:261CO 15:55HEB 2:9HEB 9:271JN 3:14REV 14:13
This sermon delves into the inevitability of death and the importance of being prepared for the afterlife. It emphasizes the brevity of life, the reality of facing judgment after death, and the need for faith in Jesus Christ to overcome the fear of death and find eternal peace. The speaker shares personal stories and biblical truths to highlight the significance of being saved and living with the assurance of salvation.
Blessed Are Those Who Die in the Lord
By Bob Jennings1.6K41:29MAT 25:21JHN 8:241CO 15:58PHP 3:20HEB 6:4JAS 4:141JN 2:17REV 14:13
This sermon reflects on the blessings of dying in the Lord, emphasizing the rest from labors and the assurance that deeds will follow believers into eternity. It highlights the importance of persevering in faith, avoiding sin, and living a life dedicated to Christ to receive the promised blessings. The speaker encourages the audience to focus on heavenly rewards, the certainty of God's promises, and the joy of being with the Lord in eternity.
Depart From Me, I Never Knew You - Part 2
By Ralph Mahoney84743:26Knowing GodGEN 15:1NEH 9:7MAT 6:33PHP 3:15HEB 3:2REV 14:13In this sermon, the speaker references Genesis chapter 15 verse 1, where the Lord appeared to Abram and declared Himself as Abram's shield and reward. The speaker emphasizes the importance of divine wisdom and revelation in knowing when to resist and when to submit to the encroachments of Satan. The sermon also highlights the tests and trials that God allows in our lives to humble us and test our obedience to His commandments. The speaker encourages leaders in the church to continually seek and listen to the present word of the Lord for their spiritual nourishment and the growth of their churches.
Are You Ready to Be Wiser Than the World?
By Tim Conway7371:02:54PSA 112:9LUK 6:382CO 9:62CO 9:10REV 14:13
This sermon emphasizes the importance of giving generously and sacrificially, drawing insights from 2 Corinthians 8 and 9. It highlights the principle of sowing and reaping, encouraging believers to trust in God's multiplication of their giving for the benefit of others and the eternal harvest of righteousness. The focus is on viewing God as the ultimate Giver, inspiring cheerful and abundant giving to meet needs, glorify God, and store up treasures in heaven.
Seven Beatitudes in Revelation
By Ken Baird42243:08REV 14:13REV 16:15REV 19:7REV 20:6REV 22:7In this sermon, John is back on the Isle of Patience after the revelations have ended. He emphasizes the importance of staying faithful to the Lord Jesus Christ and the blessings that come from it. He discusses the seven churches mentioned in the book of Revelation and how the Lord reveals Himself to each church according to their specific needs. The sermon also touches on the blessing of being with Christ, either through death or waiting for deliverance, and the importance of watching for His return.
The Judgment Seat of Christ
By Mike Bickle251:05:54Rewards in HeavenJudgmentPSA 103:14MAT 5:19MAT 19:24ROM 14:101CO 3:112CO 5:10COL 3:3HEB 6:10JAS 5:17REV 14:13Mike Bickle emphasizes the significance of the judgment seat of Christ, portraying it as a place of public affirmation rather than condemnation. He explains that at this bema seat, believers will be rewarded for their secret acts of love and faithfulness, which often go unnoticed in this life. Bickle encourages the congregation to pursue greatness in God's sight, highlighting that true greatness is based on heart responses rather than outward achievements. He reassures that God remembers even the smallest acts of love and service, and that our life work will be evaluated based on our deeds, motives, and speech. Ultimately, he calls for a life of wholehearted devotion to God, warning against the regret of wasted opportunities at the judgment seat.
From the Close of the General Conference of 1832 to the Beginning of the General Conference of 1836
By Nathan Bangs0PRO 16:31CO 9:241CO 15:58PHP 1:212TI 2:152TI 4:7HEB 6:10REV 14:13Nathan Bangs preaches about the expansion of the Methodist Episcopal Church through the establishment of new missions, colleges, and academies, as well as the successful resuscitation of struggling institutions. The sermon highlights the dedication and sacrifices of missionaries like Melville B. Cox, who laid the foundation for a missionary establishment in Liberia despite facing challenges and succumbing to the African fever. The sermon also honors the memory of dedicated preachers like Lemuel Green, William Phoebus, and Nathaniel Porter, who served the Church with integrity, piety, and devotion, leaving behind a legacy of faith and service.
And I Heard a Voice From Heaven Saying Unto Me, Write, Blessed Are the Dead Which Die in the Lord
By John Calvin0JHN 11:25ROM 14:81CO 15:221TH 4:14REV 14:13John Calvin preaches about finding comfort and hope in the midst of loss, emphasizing that those who die in the Lord are blessed and find rest from their labors, with their works following them. He encourages the bereaved to trust in Christ's sovereignty over life and death, reminding them that those who belong to Christ are under His care. Calvin reassures that those who have passed away in Christ have reached maturity in the sight of the Lord and will be reunited with believers in the blessed resurrection in the kingdom of God.
That Dead Man or Dead Woman
By Thomas Brooks0Hope in ChristDeath of the RighteousNUM 23:10PSA 116:15PRO 14:32JHN 11:25ROM 14:82CO 5:1PHP 1:211TH 4:14HEB 12:1REV 14:13Thomas Brooks emphasizes the contrasting fates of the wicked and the righteous in his sermon 'That Dead Man or Dead Woman.' He laments the fate of the wicked, who face torment and despair, while celebrating the joyous welcome that awaits departed believers in heaven. Brooks encourages the congregation to aspire to die the death of the righteous, highlighting the preciousness of a saint's death in God's eyes.
They Repented Not
By Harry Ironside0RepentanceThe Hardness of HeartPSA 19:1PSA 116:3AMO 4:6LUK 5:31JHN 8:24JAS 1:17REV 9:20REV 14:13REV 16:10REV 22:11Harry Ironside emphasizes that while God's creation and goodness should lead humanity to repentance, many remain unresponsive, drifting further into sin despite experiencing His blessings. He illustrates that calamities and suffering often fail to produce true repentance, as seen in biblical accounts and contemporary society, where fear and hardship can harden hearts instead. Ironside warns against the false hope of post-mortem repentance, asserting that character is solidified in life, and those who die unrepentant remain so eternally. He calls for a return to preaching that emphasizes the seriousness of sin and the necessity of repentance, urging believers to help others recognize their need for salvation before it is too late.
The Saint's Desire to Be With Christ
By Thomas Watson0ROM 8:172CO 4:172CO 5:8PHP 1:231TH 4:171JN 3:2REV 14:13REV 21:4Thomas Watson preaches about the saint's desire to be with Christ, emphasizing the longing to depart from this world and be in the presence of Jesus, which is far better. He explains how death is a voluntary choice for believers, freeing them from sin, temptations, fears, troubles, cares, and imperfections, ultimately leading to eternal joy and rest in Christ. Watson encourages self-examination to determine if one's faith is genuine and operative, ensuring a place with Christ after death, bringing comfort to those mourning the loss of pious friends who have gone to be with the Lord.
An Epitaph
By Jack Hayford0PSA 23:4ROM 8:382CO 4:17PHP 1:21REV 14:13Jack Hayford shares a powerful testimony of his sister Luanne's passing, highlighting the family's surrender to God's will and the unwavering faith in the face of death. Despite the sorrow, there is a sense of rejoicing and confidence in Christ's victory. Through the experience, Jack witnesses numerous miracles of God's grace, leading to newfound wisdom, peace, and wonder. Even in preparing Luanne's grave marker, Jack's realization that she continues to worship God showcases the eternal nature of faith and devotion.
Visible Churches Warned
By J.C. Ryle0Faith and WorksOvercoming ComplacencyNUM 24:131SA 2:3MAT 25:37LUK 6:441CO 3:8EPH 6:13TIT 1:16JAS 1:22REV 3:22REV 14:13J.C. Ryle warns visible churches about the importance of genuine faith and the dangers of complacency in religious practices. He emphasizes that the letters to the seven churches in Revelation focus on doctrine, personal faith, and the necessity of overcoming sin rather than church governance or rituals. Ryle urges believers to recognize that true Christianity is a personal relationship with Christ, marked by repentance and active faith, rather than mere membership in a church. He highlights that Jesus knows our works and will reward the faithful while warning against hypocrisy and complacency. The sermon calls for a deeper commitment to spiritual growth and a life that reflects true Christian values.
Purgatory Pickpocket
By Ian Paisley0MAT 23:27JHN 14:6EPH 2:81JN 1:7REV 14:13Ian Paisley preaches against the concept of Purgatory, emphasizing that all sins are forgiven through the sacrifice of Christ, and there is no need for human merit to purge sins. He highlights the danger of replacing Scripture and the Spirit with the teachings of the Vatican, warning that compounding errors leads to death and destruction. Paisley urges Roman Catholic readers to understand that true forgiveness comes from confessing sins and accepting the cleansing power of Jesus' blood, as stated in 1 John 1:7-9.
The Voice of the Clock
By James Smith0ECC 9:101TH 4:16JAS 4:141PE 1:24REV 14:13James Smith delivers a powerful sermon reflecting on the brevity of life and the certainty of death, emphasizing the importance of being prepared for eternity. He highlights the significance of using our present life to prepare for the future, focusing on faith in Christ, laboring for God, and spending our lives for the good of others. Smith reminds believers that while life is for work, death is for rest, and encourages them to look forward to the eternal rest and praise in heaven. He concludes with a call to self-reflection on how we employ our time on earth and whether we are ready for the transition to eternity.
Matthew 6:19-23. Christ Forbids Covetousness and Double-Mindedness.
By Favell Lee Mortimer0MAT 6:19MAT 6:22LUK 12:342CO 4:6EPH 1:18COL 3:11TI 6:17REV 14:13Favell Lee Mortimer preaches about the folly of covetousness and the importance of laying up treasures in heaven through good works. He emphasizes that while we cannot gain heaven by good works, they are the fruits of faith and a way to please God. Mortimer highlights the need for the eyes of our minds to be enlightened by God's Holy Spirit to see the glory of God in Christ Jesus. He explains that our actions reveal whether we are spiritually blind or awakened to the truth of God's love and salvation.
Littleproud , J. Bio
By John Bjorlie0NEH 2:10PSA 116:15PRO 27:17ECC 12:10MAT 25:21JHN 3:16JHN 14:21TH 4:142TI 4:7REV 14:13Roy Littleproud, born in Forest, Ontario, in 1889, was raised in a Christian home where Christ was recognized as Lord. He became a teacher and later married Hilda Vance, who played a significant role in leading him to Christ. Littleproud's ministry extended to teaching the Word, organizing Bible classes, and editing materials for Sunday School teachers, impacting many lives with his dedication and love for God's people. Despite a tragic accident in 1941, he continued to serve faithfully until his sudden passing, leaving a legacy of devotion to God and service to others.
The Christian Pilgrim (Or the True Christian's Life a Journey Toward Heaven)
By Jonathan Edwards0ECC 7:1MAT 6:33JHN 10:9JHN 14:6PHP 3:131TH 4:13HEB 11:13HEB 12:11PE 2:2REV 14:13Jonathan Edwards preaches about the Christian life as a journey towards heaven, emphasizing the need to prioritize heavenly happiness over worldly enjoyments and to seek a heavenly home. He highlights the importance of traveling in the way of holiness, obedience, and self-denial, following Christ's example, and growing in divine love and righteousness. Edwards urges believers to persevere in this journey, continually growing in holiness, and subordinating all other concerns to the goal of reaching heaven. He also addresses the significance of spending life as a pilgrimage towards heaven, the fleeting nature of this world, and the eternal importance of the future world as our lasting abode.
Comfort for Mourners
By Henry Law0ISA 33:24ISA 57:1MAT 11:28ACT 14:222CO 5:1HEB 12:231JN 3:2REV 3:12REV 14:13REV 21:4Henry Law preaches about the profound comfort and joy that believers can find in the midst of sorrow and loss, emphasizing the assurance of eternal rest and peace in the presence of God. He highlights the scriptural promises of being reunited with loved ones in heaven, free from pain, sickness, and the troubles of this world. The sermon encourages gratitude for the hope of resurrection and the ultimate perfection awaiting believers in the glorious presence of the Triune God.
The Trees of Righteousness Blossoming and Bringing Forth Fruit
By Thomas Watson0PSA 1:3ISA 61:3JER 17:8JHN 15:1JHN 15:4GAL 5:22PHP 1:11COL 1:10REV 14:13Thomas Watson preaches about the importance of Christians endeavoring after fruitfulness, emphasizing the need to bring forth the fruits of righteousness to glorify God. He explains that Christians are like trees of righteousness, called to bear inward, outward, kindly, and seasonable fruit. Watson highlights the significance of bringing forth proper and genuine fruit in our relationships and the danger of unfruitfulness, evil fruit, or bringing forth good fruit for selfish reasons. He urges Christians to be fruitful, as fruitfulness adorns, pleases God, and is a distinguishing characteristic of a true Christian.
Xv. Lucullus
By Martyrs of the Catacombs0MAT 5:10JHN 11:25ROM 8:181CO 15:582CO 4:17HEB 11:351PE 4:14REV 2:10REV 14:13REV 21:4In the sermon 'The memory of the just is blessed,' the preacher recounts the story of Lucullus and Marcellus, highlighting the impact of faith and martyrdom. Lucullus, initially a bystander, is deeply moved by the Christian martyrdom of Marcellus, leading him to support and protect the persecuted Christians despite not sharing their beliefs. Over time, Lucullus undergoes a transformation, finding solace and joy in embracing Christianity, ultimately experiencing the love of the Savior. The sermon reflects on the enduring legacy of the persecuted Christians, emphasizing their unwavering faith and the eternal reward awaiting them.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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 (Th2 1:7; Greek, "anesis," relaxation after hardships. Heb 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 (Rev 19:9), and in having part in the first resurrection (Rev 20:6), and in having right to the tree of life (Rev 22:14). In Rev 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, Rev 2:7; Rev 22:17; and in the saints, Co2 5:5; Pe1 4:14). All "God's promises in Christ are yea" (Co2 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.
John Gill Bible Commentary
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 Rev 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 Ecc 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, Isa 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, Pro 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.
Matthew Henry Bible Commentary
Here we have the vision of the harvest and vintage, introduced with a solemn preface. Observe, I. The preface, Rev 14:13. Here note, 1. Whence this prophecy about the harvest came: it came down from heaven, and not from men, and therefore it is of certain truth and great authority. 2. How it was to be preserved and published - by writing; it was to be a matter of record, that the people of God might have recourse to it for their support and comfort upon all occasions. 3. What it principally intended, and that is, to show the blessedness of all the faithful saints and servants of God, both in death and after death: Blessed are the dead that die in the Lord from henceforth, etc. Here observe, (1.) The description of those that are and shall be blessed - such as die in the Lord, either die in the cause of Christ, or rather die in a state of vital union with Christ, such as are found in Christ when death comes. (2.) The demonstration of this blessedness: They rest from their labours, and their works do follow them. [1.] They are blessed in their rest; they rest from all sin, temptation, sorrow, and persecution. There the wicked cease from troubling, there the weary are at rest. [2.] They are blessed in their recompence: Their works follow them; they do not go before them as their title, or price of purchase, but follow them as their evidence of having lived and died in the Lord; and the memory of them will be pleasant, and the reward glorious, far above the merit of all their services and sufferings. [3.] They are happy in the time of their dying, when they have lived to see the cause of God reviving, the peace of the church returning, and the wrath of God falling upon their idolatrous cruel enemies. Such times are good times to die in; they have Simeon's desire: Now, Lord, let thou thy servant depart in peace, for mine eyes have seen thy salvation. And all this is ratified and confirmed by the testimony of the Spirit witnessing with their spirits and with the written word. II. We have the vision itself, represented by a harvest and a vintage. 1. By a harvest (Rev 14:14, Rev 14:15), an emblem that sometimes signifies the cutting down of the wicked, when ripe for ruin, by the judgments of God, and sometimes the gathering in of the righteous, when ripe for heaven, by the mercy of God. This seems rather to represent God's judgments against the wicked: and here observe, (1.) The Lord of the harvest - one so like unto the Son of man that he was the same, even the Lord Jesus, who is described, [1.] By the chariot in which he sat - a white cloud, a cloud that had a bright side turned to the church, how dark soever it might be to the wicked. [2.] By the ensign of his power: On his head was a golden crown, authority to do all that he did and whatsoever he would do. [3.] By the instrument of his providences: In his hand a sharp sickle. [4.] By the solicitations he had from the temple to perform this great work. What he did, he was desired to do by his people; and, though he was resolved to do it, he would for this thing be sought unto by them, and so it should be in return to their prayers. (2.) The harvest-work, which is, to thrust the sickle into the corn, and reap the field. The sickle is the sword of God's justice; the field is the world; reaping is cutting the inhabitants of the earth down and carrying them off. (3.) The harvest-time; and this is when the corn is ripe, when the measure of the sin of men is filled up, and they are ripe for destruction. The most inveterate enemies of Christ and his church are not destroyed till by their sin they are ripe for ruin, and then he will spare them no longer; he will thrust in his sickle, and the earth shall be reaped. 2. By a vintage, Rev 14:17. Some think that these two are only different emblems of the same judgment; others that they refer to distinct events of providence before the end of all things. Observe, (1.) To whom this vintage-work was committed - to an angel, another angel that came out from the altar, that is, from the holiest of all in heaven. (2.) At whose request this vintage-work was undertaken: it was, as before, at the cry of an angel out of the temple, the ministers and churches of God on earth. (3.) The work of the vintage, which consists of two parts: - [1.] The cutting off, and gathering, the clusters of the vine, which were now ripe and ready, fully ripe, Rev 14:18. [2.] Casting these grapes into the wine-press (Rev 14:19); here we are told, First, What was the wine-press: it was the wrath of God, the fire of his indignation, some terrible calamity, very probably the sword, shedding the blood of the wicked. Secondly, Where was the place of the wine-press - without the city, where the army lay that came against Babylon. Thirdly, The quantity of the wine, that is, of the blood that was drawn forth by this judgment: it was, for depth, up to the horses' bridles, and, for breadth and length, a thousand and six hundred furlongs (Rev 14:20); that is, say some, 200 Italian miles, which is thought to be the measure of the holy land, and may be meant of the patrimony of the holy see, encompassing the city of Rome. But here we are left of doubtful conjectures. Perhaps this great event has not yet had its accomplishment, but the vision is for an appointed time; and therefore, though it may seem to tarry, we are to wait for it. But who shall live when the Lord does this?
Tyndale Open Study Notes
14:13 A dramatic voice from heaven once again instructs John to write (see 1:11, 19; 21:5; cp. 10:4). • Blessed are those who die in the Lord: God desires that those who endure persecution be with him and enjoy his blessings and rest. • The mention of hard work and good deeds in connection with eternal reward foreshadows the assigning of rewards based on works (20:12).