REVELATION 14:6

Despite the opinion of a minority who state that the book of Revelation is very simple to understand, most of us would vehemently disagree. And as an illustration, I chose at random only one verse, and a rather simple one at that, just to see what kind of agreement or disagreement I might find in the scholarly literature regarding its interpretation.

The verse is Rev. 14:6, which reads as follows in the RSV and is typical of most English translations except a few others which I will note later on: “Then I saw another angel flying in mid-heaven, with an eternal gospel to proclaim to those who dwell on earth, to every nation and tribe and tongue and people.”

“another”

We don't have to proceed very far without running into a controversy, this one being of a textual nature. Most translations read “another” before “angel,” which appears to make little sense since the only previous mention of an angel was way back in Rev. 11:15. But this is the reading attested in all of the earliest Greek manuscripts. Some later papyri leave out this word so that it is translated as “an angel.” This is the approach used in the NEB. There is even one manuscript which reads “an angel, another.” But all other renderings stick with “another” since, in general, textual scholars go with the earliest and well as the most difficult reading. The reasoning behind that last decision is that it is far more likely that a scribe would be tempted to change a wording which is hard to understand into an easier one than vice versa.

But here we encounter a second difference of opinion. Was the deletion of “another” in those other manuscripts carried out purposefully or by accident? Metzger explains that the absence of 'allon is either an accidental omission due to the similarity of its first letters with those of “angel” ('aggelon) or “more probably a deliberate excision owing to its seeming lack of relevancy.” Beale goes along with that explanation.

But if “another” is the original reading, then what does it mean? Morris says, “Perhaps it differentiates this angel from those mentioned later, and another is common in this chapter (verses 8,9 in the best mss, 15, 17, 18).” This is likely since Bruce points out that “allos in a sequence like this is used for both 'one' and 'another.'”

“flying in mid-heaven”

The literal meaning of mesouranem, appearing also in Revelation 8:13 and 19:17, is indeed “mid-heaven.” However, NIV translates it as “midair” while the Jerusalem Bible has “high overhead.” There is probably no great difference between these various renderings. However, there is some disagreement as to the importance of the term. Mounce says that is where it flies “to be seen and heard by all.” Conversely, Ford feels that “mid-heaven” refers to “the zenith, the point of heaven where he was able to see men spread out on the whole face of the earth. His position is symbolic of the universality of his message.”
At this point, one could get into a detailed discussion as to whether this verse teaches that the author believed in a “flat earth,” all of which which one could view from a stationary point up above. But it is sufficient to note that the angel is not stationary at all, but is in flight from above the globe as he circles it.

“an eternal gospel”

This simple phrase actually embroils us in three separate controversies. The first one involves the lack of the definite article “the” before “eternal gospel.” Mounce notes that this is the only place in the NT other than Romans 1:1 where “gospel” is not preceded by “the.” Thus, he feels it implies wrath as being its major emphasis.

Then there is the exact meaning of “eternal” in this context since it is used in Revelation only in this verse. (However, it appears in John's other writings at John 3:15-16,36; 4:14,36; I John 1:2). Here again, opinions vary:

    Beasley-Murray: “The message is called an 'eternal gospel', for the eternal blessings of the good news still remain for those who will respond.”

    Jerusalem Bible translates it as “the Good News of eternity,” although that phrase in itself is a bit ambiguous.

    Beale: “Here the 'gospel' is called 'eternal' because it is immutable and permanently valid...The 'eternal gospel' could be in intentional contrast to the temporary gospel of Caesar” since 'gospel' was also used by the Romans in relation to the reigns of both Augustus and Vespasian. Ford agrees with this assessment.

    Mounce: “It is an eternal gospel in that it sets forth the eternal purpose of God for man. It relates to judgment and salvation in the coming eternal age.”

    Ellul: “The text tells us that it is an eternal good news: which is to say that it was before the creation and that it is brought to realization beyond...the good news that God always willed to give to men and which does not change.”

    “Swete suggests 'a gospel which has had an age-long history,' with which he compares Rom 16:25, or 'a gospel belonging to, stretching forward to, the eternal order.'” (Ford)

    Phillips: “It is everlasting because it has to do with eternal verities.”

All of the above prepares us for an even greater spread of opinions regarding the meaning of 'gospel':

    Beale: “The angel is a messenger not primarily of grace but of judgment...The wrathful nature of this angel and his 'gospel' is suggested by the similarity to the messenger of the three woes in 8:13.” The only problem with using 8:13 as a parallel is the fact that the messenger there is said to be an eagle rather than an angel, although some manuscripts do read “angel.”

    Bruce notes that “an eagle as heavenly messenger, although not found elsewhere in canonical scripture, appears in other apocalyptic writings (cf. 2 Esd. 11:1) and in Christian apocrypha.” And Metzger adds, “The substitution may have been accidental (a scribe misread 'aetou as 'aggelou), but more likely was deliberate, since the function ascribed to the eagle seems more appropriate to an angel (cf. 14.6).”

    Ford: “This phrase ['eternal gospel'] should not be translated as if the Gospel were meant. The gospel referred to here is the proclamation of the impending end of the world, bringing good tidings to the faithful and bad to the nations...Caird thinks that the proclamation means martyrdom. The 'great martyrdom', then, is the earthly reality which corresponds to the flight of the angel.”

    Morris: “At first sight there is not much of the 'good news' about the message this angel rings. But two things should be said. One is that judgment is a necessary implication of the gospel (cf. Rom. ii.16). The words in fact constitute a last appeal for repentance from those about to be judged (cf. Mk. I.15, Acts xiv.15, etc.). The other is that John was writing to Christians facing persecution. For them it was indeed good news that all men, their persecutors included, would be called upon to give account of themselves, and that the time of the power of evil was determined.”

    Bruce: “The gospel which is preached to them [i.e. those in rebellion against God] calls for submission to God as Creator and Judge rather than faith in Christ as Savior and Lord.”

    Walvoord: “Because of the word 'gospel,' some have felt that this was a message of salvation or the good news of the coming kingdom. The context, however, seems to indicate otherwise, for the message is one of judgment and condemnation...So the 'eternal' message seems to be a message of God's righteousness and judgment rather than a message of salvation.”

    Mounce: “It is not the gospel of God's redeeming grace in Christ Jesus...It is a final appeal to all men to recognize the one true God.”

    Ruiz: “'Eternal gospel' is the message or proclamation that follows in v. 7, an announcement that God's judgment is imminent.”

    Jerusalem Bible: “Before God's vengeance strikes, the angels appear to exhort the persecutors to repentance by proclaiming the hour of judgment; but the appeal goes unheeded, cf. 16:2,9,11,21.”

    deSilva feels that “repentance...is synonymous with the call to 'fear God and give God honor' (Rev 14:6-7; cf. 11:13) – thus an acknowledgment of God's legitimate claim on our lives and a repudiation of the illegitimate claims made by society's gods and rulers.”

“to those who live on earth”

Bruce: “The earth-dwellers are here designated by a different verb from that used in 3:10, etc.; for this use of Gk. kathemai (literally 'sit') cf. Lk. 21:35.

Beale: In 14:6, those addressed are described as 'sitting' on the earth rather than 'dwelling' as in 8:13. “The two phrases appear to be synonyms...The substitution of 'sitting' for 'dwelling' in 14:6 may emphasize even more the permanent and self-confident nature is the commitment to the worldly value system, as opposed to God's value system.”

I think that Beale is on the right track here, and his interpretation may be confirmed by the famous downward progression pictured in Psalm 1:1 as one to avoid:

        “Happy are those who do not

                walk in the counsel of the wicked,

                stand in the path of sinners, or

                sit in the seat of scoffers.”

The Anchor Bible strangely translates kathemai as follows: “preach to those who are enthroned on the earth.” This rendering could possibly refer to preaching to the rulers of the earth, which would fit with the mention of “kings” in Rev. 10:11 (see below).

“to every nation and tribe and language and people.”

The audience of the proclamation is now specifically defined to include every one on earth. The fact that exactly four terms are used arises from the well-known symbolic use of “four” in the context of the earth ( as in the four winds, four corners of the earth, four rivers flowing from Eden, four living creatures in heaven, etc.). And to take the symbolism yet further, it turns out that there are exactly seven (a number standing for completeness) such lists of four given in Revelation, never appearing in the same order.

                Tribe, language, people, nation (5:9)

                Nation, tribe, people, language (7:9)

                People, nation, language, king (10:11)

                People, tribe, language, nation (11:9)

                Tribe, people, language, nation (13:7)

                Nation, tribe, language, people (14:6)

                People, multitude, nation, language (17:15)

The first two occurrences above refer specifically to those saved while the remaining five also include those who need to repent.

Context

The above does not exhaust the opinions regarding Revelation 14:6. We must next determine how this particular verse and its proclamation fits into the overall scheme of future events. I have not space here to canvass all the various proposed eschatolological scenarios. However, here are just a few of the many points of view regarding that issue:

    Robert Clouse explains that Joachim of Fiore (AD 1132-1200) “divided the world into three epochs: the age of the Father until the time of Christ; that of the Son from the birth of Christ to 1260; and that of the Holy Ghost from 1260 onward. (The number 1260 is derived from Revelation 11:3 and 12:6). Joachim called this the 'everlasting gospel,' an expression taken from Revelation 14:6.” During this final time period, the earth would be covered with monasteries where one could contemplate God and His glory.

    From that extreme view of a past fulfillment, we can move to the opposite extreme in Jacques Ellul who asks, “Are we in the presence of a final judgment or of a judgment that is exercised every day...? I believe that we cannot eliminate one of the two and make a choice.”

    Typical of premillennial eschatology is the opinion of Payne, who feels this prophecy will be fulfilled during the time of the raptured church returning with Christ to Jerusalem. However, “the opportunity for salvation [is] still held out after Christ's return to the earth.”

    Phillips, another premillennialist, says, “This proclamation is God's last call to the Gentiles. It is given during the great tribulation, and many are saved by it...This everlasting gospel is only a very small portion of the gospel which is preached today. Its message is designed for the terrible hour of the beast's triumph, but it contains the essence of the gospel in any age, namely a living faith in a living God...Angels do not preach the gospel of the grace of God, but they do preach the gospel of the government of God.”

    The amillennialist Beasley-Murray writes, “All the nations are summoned to repentance and the worship of God...This oracle of the gospel to all the nations parallels Matthew's thought in the Great Commission (Matt. 24:14; 28:19-20) to record the final fulfillment of Mk. 13:10.”

Luter says that the proclamation seems “to establish that the conversion of the nations...in the midst of great suffering and martyrdom echoes the Synoptics as much as prior Jewish thought and expectation.”

Conclusion

If there is this much controversy regarding one single verse in the Revelation, you can just imagine the confusion regarding the “more difficult” portions of the book.