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Let us look at the individual phrases of this remarkable text. In the first place, "Blessed are the dead which die in the Lord from henceforth." That expression "from henceforth" is one of the most difficult that ever the exegists or expositors of the Bible have confronted. It may refer to a new point of departure with regard to the blessed dead. It may refer to a new point of departure with respect to the revelation of that blessedness. It may refer to a new departure with regard to the testimony of the Spirit. We may connect it with the second part of the verse, and not the first. I heard a voice from heaven saying, "Blessed are the dead which die in the Lord. Yea, saith the Spirit, from henceforth they rest from their labours." But you perceive as there is some doubt as to the application of the phrase, we are embarrassed by the riches in this case, for the applications of the phrase are so varied. It may be that the phrase looks backward to the beginning of the verse, and forward to the conclusion, so that it indicates somehow in the redemption of God, and revelation of Christ, and testimony of the Spirit, a new point of departure from Him henceforth. Certainly there is one very remarkable fact, the resurrection of Jesus Christ appears to mark a new departure even with respect to the terms used about the saints of God. Stephen was the first martyr, and, in fact, his death is the first death which is spread in record on the pages of Holy Scripture. It was the first death of a believer in Jesus, subsequent to Christ's resurrection, and I beg you to notice that his death is manifestly typical, and the description of it is of typical significance. For we read that "he being full of the Holy Ghost, looked up steadfastly into Heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God." "And when he had said this he fell asleep." There are three marked features here evidently typical. In the first plaice the vision of heaven and of Christ. In the second place, perfect peace of mind even in the agonies of a violent death; and, in the third place, a new term applied to death. "He fell asleep." Have you ever noticed the fact that from the time of the resurrection of Jesus Christ to the last verse of the last chapter of the Apocalypse you will never once find death, the death of a believer, referred to as death without some qualifying phrase attached to it? There is one case of exception. In the ninth chapter of Acts we read of the death of Dorcas or Tabitha, and the word "died" is used with reference to her though she was a believer; but the reason of it is obvious. Peter was about to call her back from death to life, therefore it was important that the actual fact of her death should be unmistakably stated as if it had been said that she fell asleep; it might have been said that he simply roused her from her trance, but when it is said that she died there was no doubt of her resuscitation from the dead. But in every other case that I have been able to trace in the New Testament the death of the believer is never once referred to as death, except with some such qualifying phrase as we find in this text. Died in the Lord, which at once separates such death from the death of unbelievers. Now, that phrase "In the Lord" must have three great interpretations. In this sphere the limitation to which I have referred, the penitent believer goes from the world, and from sin and Satan, and condemnation redemptively into this Divine sphere of safety, and holiness and happiness. And then, in the second place, actively and actually, for your life is taken into the life of Christ; your work taken into the work of Christ; your destiny taken into the destiny of Christ; your life plan taken into the life plan of God (Romans 14:7, 8). Oh, the magnificence of that thought! I would to God I could rise to it, and help you to rise to it. While you live you are in this sphere: in Christ Jesus. Each may enter into that sphere. When you die, when you fall asleep as to your body, you are at home with the Lord. Now the apostle says that the man who lives unto the Lord dies unto the Lord. The Lord has not surrendered His control of him when death comes upon him. Neither has he lost his identity and unity with Jesus when he falls asleep. So we have both active and actual redemption in the Lord. But look at the concluding part of this great text. "Yea, saith the Spirit, that they may rest from their labours, and their works do follow them." I need not say much about the first part of this clause, "They rest from their labours." There is absolute rest for every believer who is at home with the Lord from everything that mars our service in this world. But I must fasten your thought for a moment on the lines of this great expression "and their works do follow them." This is another difficult phrase. There are three principal applications. One is that the works done in Christ Jesus are a saint's memorial and monument in this world. The second suggestion is that the works which he has done here follow him into eternity as his witness before the throne of God unto his fidelity, and are the means of increasing his reward. And there is a third which I venture to suggest, and which will, I believe, commend itself to us. The Greek word translated follow, really means and enter, it is the following of the disciple that treads in the heels of his Master just before him; it is following and companionship and fellowship. And there is another thing which suggests and confirms this interpretation — namely, the difference in the terms of the original, which appears in the English translation. They rest from their labours, and their works do follow them. What is the difference between labour and work? Labour in the original is a Latin word, and in the English word it suggests — as it does in the original Greek word — the idea of hindrance. All difficulty, all weariness, the burden-bearing which suggests the idea that the man is doing, toiling, and taxing his strength; that which fatigues him, so that he comes from his work worried and worn out; it suggests the idea that his strength is unequal to the task, and that he feels himself circumscribed with limitations. But the Master's work simply means activity, doing, performing. Now see how blessed the thought that the Holy Spirit suggests to us. The saint of God, falling asleep as to his body, enters into the presence of his Lord, as to his spirit. For evermore the labour, toil, vexations, of this world is left behind him, but he carries with him his service into immortality — he goes to carry on his work for God. Thus his immortality has come at last. He goes where there are no limitations, where there are no vexations or hindrances to circumscribe his activity — where they rest, not because they are never tired or fatigued — where they wait on the Lord, but renew their strength, mount on wings, walk and never faint — but enjoy the tireless and the unending activity of redeemed souls, partakers of the tireless energy of the untiring God.

(A. T. Pierson, D. D.)

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KJV: Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.

WEB: Here is the patience of the saints, those who keep the commandments of God, and the faith of Jesus."