Revelation 7 commentary

In the figurative language of Scripture, the blowing of the four winds together, means a dreadful and general destruction. But the destruction is delayed. Seals were used to mark for each person his own possessions. This mark is the witness of the Holy Ghost, printed in the hearts of believers. And the Lord would not suffer his people to be afflicted before they were marked, that they might be prepared against all conflicts. And, observe, of those who are thus sealed by the Spirit, the seal must be on the forehead, plainly to be seen alike by friends and foes, but not by the believer himself, except as he looks stedfastly in the glass of God's word. The number of those who were sealed, may be understood to stand for the remnant of people which God reserved. Though the church of God is but a little flock, in comparison with the wicked world, yet it is a society really large, and to be still more enlarged. Here the universal church is figured under the type of Israel.

The first fruits of Christ having led the way, the Gentiles converted later follow, and ascribe their salvation to God and the Redeemer, with triumph. In acts of religious worship we come nigh to God, and must come by Christ; the throne of God could not be approached by sinners, were it not for a Mediator. They were clothed with the robes of justification, holiness, and victory; and they had palms in their hands, as conquerors used to appear in their triumphs. Such a glorious appearance will the faithful servants of God make at last, when they have fought the good fight of faith, and finished their course. With a loud voice they gave to God and the Lamb the praise of the great salvation. Those who enjoy eternal happiness must and will bless both the Father and the Son; they will do it publicly, and with fervour. We see what is the work of heaven, and we ought to begin it now, to have our hearts much in it, and to long for that world where our praises, as well as our happiness, will be made perfect.

Faithful Christians deserve our notice and respect; we should mark the upright. Those who would gain knowledge, must not be ashamed to seek instruction from any who can give it. The way to heaven is through many tribulations; but tribulation, how great soever, shall not separate us from the love of God. Tribulation makes heaven more welcome and more glorious. It is not the blood of the martyrs, but the blood of the Lamb, that can wash away sin, and make the soul pure and clean in the sight of God; other blood stains, this is the only blood that makes the robes of the saints white and clean. They are happy in their employment; heaven is a state of service, though not of suffering; it is a state of rest, but not of sloth; it is a praising, delightful rest. They have had sorrows, and shed many tears on account of sin and affliction; but God himself, with his own gracious hand, will wipe those tears away. He deals with them as a tender father. This should support the Christian under all his troubles. As all the redeemed owe their happiness wholly to sovereign mercy; so the work and worship of God their Saviour is their element; his presence and favour complete their happiness, nor can they conceive of any other joy. To Him may all his people come; from him they receive every needed grace; and to him let them offer all praise and glory.

CHAPTER 7

Re 7:1-17. Sealing of the Elect of Israel. The Countless Multitude of the Gentile Elect.

1. And--so B and Syriac. But A, C, Vulgate, and Coptic omit "and."

after these things--A, B, C, and Coptic read, "after this." The two visions in this chapter come in as an episode after the sixth seal, and before the seventh seal. It is clear that, though "Israel" may elsewhere designate the spiritual Israel, "the elect (Church) on earth" [Alford], here, where the names of the tribes one by one are specified, these names cannot have any but the literal meaning. The second advent will be the time of the restoration of the kingdom to Israel, when the times of the Gentiles shall have been fulfilled, and the Jews shall at last say, "Blessed is He that cometh in the name of the Lord." The period of the Lord's absence has been a blank in the history of the Jews as a nation. As then Revelation is the Book of the Second Advent [De Burgh], naturally mention of God's restored favor to Israel occurs among the events that usher in Christ's advent.

earth ... sea ... tree--The judgments to descend on these are in answer to the martyrs' prayer under the fifth seal. Compare the same judgments under the fifth trumpet, the sealed being exempt (Re 9:4).

on any tree--Greek, "against any tree" (Greek, "epi ti dendron": but "on the earth," Greek, "epi tees gees").

2. from the east--Greek, "the rising of the sun." The quarter from which God's glory oftenest manifests itself.

3. Hurt not--by letting loose the destructive winds.

till we have sealed the servants of our God--parallel to Mt 24:31, "His angels ... shall gather together His elect from the four winds." God's love is such, that He cannot do anything in the way of judgment, till His people are secured from hurt (Ge 19:22). Israel, at the eve of the Lord's coming, shall be found re-embodied as a nation; for its tribes are distinctly specified (Joseph, however, being substituted for Dan; whether because Antichrist is to come from Dan, or because Dan is to be Antichrist's especial tool [Aretas, tenth century], compare Ge 49:17; Jr 8:16; Am 8:14; just as there was a Judas among the Twelve). Out of these tribes a believing remnant will be preserved from the judgments which shall destroy all the Antichristian confederacy (Re 6:12-17), and shall be transfigured with the elect Church of all nations, namely, 144,000 (or whatever number is meant by this symbolical number), who shall faithfully resist the seductions of Antichrist, while the rest of the nation, restored to Palestine in unbelief, are his dupes, and at last his victims. Previously to the Lord's judgments on Antichrist and his hosts, these latter shall destroy two-thirds of the nation, one-third escaping, and, by the Spirit's operation through affliction, turning to the Lord, which remnant shall form the nucleus on earth of the Israelite nation that is from this time to stand at the head of the millennial nations of the world. Israel's spiritual resurrection shall be "as life from the dead" to all the nations. As now a regeneration goes on here and there of individuals, so there shall then be a regeneration of nations universally, and this in connection with Christ's coming. Mt 24:34; "this generation (the Jewish nation) shall not pass till all these things be fulfilled," which implies that Israel can no more pass away before Christ's advent, than Christ's own words can pass away (the same Greek), Mt 24:35. So exactly Zec 13:8, 9; 14:2-4, 9-21; compare Zec 12:2-14; 13:1, 2. So also Eze 8:17, 18; 9:1-7, especially Eze 9:4. Compare also Eze 10:2 with Re 8:5, where the final judgments actually fall on the earth, with the same accompaniment, the fire of the altar cast into the earth, including the fire scattered over the city. So again, Re 14:1, the same 144,000 appear on Zion with the Father's name in their forehead, at the close of the section, the twelfth through fourteenth chapters, concerning the Church and her foes. Not that the saints are exempt from trial: Re 7:14 proves the contrary; but their trials are distinct from the destroying judgments that fall on the world; from these they are exempted, as Israel was from the plagues of Egypt, especially from the last, the Israelite doors having the protecting seal of the blood-mark.

foreheads--the most conspicuous and noblest part of man's body; on which the helmet, "the hope of salvation," is worn.

4. Twelve is the number of the tribes, and appropriate to the Church: three by four: three, the divine number, multiplied by four, the number for world-wide extension. Twelve by twelve implies fixity and completeness, which is taken a thousandfold in 144,000. A thousand implies the world perfectly pervaded by the divine; for it is ten, the world number, raised to the power of three, the number of God.

of all the tribes--literally, "out of every tribe"; not 144,000 of each tribe, but the aggregate of the twelve thousand from every tribe.

children--Greek, "sons of Israel." Re 3:12; 21:12, are no objection, as Alford thinks, to the literal Israel being meant; for, in consummated glory, still the Church will be that "built on the foundation of the (Twelve) apostles (Israelites), Jesus Christ (an Israelite) being the chief corner-stone." Gentile believers shall have the name of Jerusalem written on them, in that they shall share the citizenship antitypical to that of the literal Jerusalem.

5-8. Judah (meaning praise) stands first, as Jesus' tribe. Benjamin, the youngest, is last; and with him is associated second last, Joseph. Reuben, as originally first-born, comes next after Judah, to whom it gave place, having by sin lost its primogeniture right. Besides the reason given above (see on Re 7:2), another akin for the omission of Dan, is, its having been the first to lapse into idolatry (Jud 18:1-31); for which same reason the name Ephraim, also (compare Jud 17:1-3; Ho 4:17), is omitted, and Joseph substituted. Also, it had been now for long almost extinct. Long before, the Hebrews say [Grotius], it was reduced to the one family of Hussim, which perished subsequently in the wars before Ezra's time. Hence it is omitted in the fourth through eighth chapters of First Chronicles. Dan's small numbers are joined here to Naphtali's, whose brother he was by the same mother [Bengel]. The twelve times twelve thousand sealed ones of Israel are the nucleus of transfigured humanity [Auberlen], to which the elect Gentiles are joined, "a multitude which no man could number," Re 7:9 (that is, the Church of Jews and Gentiles indiscriminately, in which the Gentiles are the predominant element, Lu 21:24. The word "tribes," Greek, implies that believing Israelites are in this countless multitude). Both are in heaven, yet ruling over the earth, as ministers of blessing to its inhabitants: while upon earth the world of nations is added to the kingdom of Israel. The twelve apostles stand at the head of the whole. The upper and the lower congregation, though distinct, are intimately associated.

9. no man--Greek, "no one."

of all nations--Greek, "OUT OF every nation." The human race is "one nation" by origin, but afterwards separated itself into tribes, peoples, and tongues; hence, the one singular stands first, followed by the three plurals.

kindreds--Greek, "tribes."

people--Greek, "peoples." The "first-fruits unto the Lamb," the 144,000 (Re 14:1-4) of Israel, are followed by a copious harvest of all nations, an election out of the Gentiles, as the 144,000 are an election out of Israel (see on Re 7:3).

white robes--(See on Re 6:11; also Re 3:5, 18; 4:4).

palms in ... hands--the antitype to Christ's entry into Jerusalem amidst the palm-bearing multitude. This shall be just when He is about to come visibly and take possession of His kingdom. The palm branch is the symbol of joy and triumph. It was used at the feast of tabernacles, on the fifteenth day of the seventh month, when they kept feast to God in thanksgiving for the ingathered fruits. The antitype shall be the completed gathering in of the harvest of the elect redeemed here described. Compare Zec 14:16, whence it appears that the earthly feast of tabernacles will be renewed, in commemoration of Israel's preservation in her long wilderness-like sojourn among the nations from which she shall now be delivered, just as the original typical feast was to commemorate her dwelling for forty years in booths or tabernacles in the literal wilderness.

10. cried--Greek, "cry," in the three oldest manuscripts, A, B, C, Vulgate, Syriac, and Coptic. It is their continuing, ceaseless employment.

Salvation--literally, "THE salvation"; all the praise of our salvation be ascribed to our God. At the Lord's entry into Jerusalem, the type, similarly "salvation" is the cry of the palm-bearing multitudes. Hosanna means "save us now"; taken from Psa 118:25, in which Psalm (Psa 118:14, 15, 21, 26) the same connection occurs between salvation, the tabernacles of the righteous, and the Jews' cry to be repeated by the whole nation at Christ's coming, "Blessed be He that cometh in the name of the Lord."

11. The angels, as in Re 5:11, in their turn take up the anthem of praise. There it was "many angels," here it is "all the angels."

stood--"were standing" [Alford].

12. Greek, "The blessing, the glory, the wisdom, the thanksgiving, the honor, the power, the might [the doxology is sevenfold, implying its totality and completeness], unto the ages of the ages."

13. answered--namely, to my thoughts; spoke, asking the question which might have been expected to arise in John's mind from what has gone before. One of the twenty-four elders, representing the Old and New Testament ministry, appropriately acts as interpreter of this vision of the glorified Church.

What, &c.--Greek order, "These which are arrayed in white robes, WHO are they?"

14. Sir--Greek, "Lord." B, C, Vulgate, Syriac, Coptic versions, and Cyprian read, "My Lord." A omits "My," as English Version.

thou knowest--taken from Eze 37:3. Comparatively ignorant ourselves of divine things, it is well for us to look upward for divinely communicated knowledge.

came--rather as Greek, "come"; implying that they are just come.

great tribulation--Greek, "THE great tribulation"; "the tribulation, the great one," namely, the tribulation to which the martyrs were exposed under the fifth seal, the same which Christ foretells as about to precede His coming (Mt 24:21, great tribulation), and followed by the same signs as the sixth seal (Mt 24:29, 30), compare Da 12:1; including also retrospectively all the tribulation which the saints of all ages have had to pass through. Thus this seventh chapter is a recapitulation of the vision of the six seals, Re 6:1-17, to fill up the outline there given in that part of it which affects the faithful of that day. There, however, their number was waiting to be completed, but here it is completed, and they are seen taken out of the earth before the judgments on the Antichristian apostasy; with their Lord, they, and all His faithful witnesses and disciples of past ages, wait for His coming and their coming to be glorified and reign together with Him. Meanwhile, in contrast with their previous sufferings, they are exempt from the hunger, thirst, and scorching heats of their life on earth (Re 7:16), and are fed and refreshed by the Lamb of God Himself (Re 7:17; 14:1-4, 13); an earnest of their future perfect blessedness in both body and soul united (Re 21:4-6; 22:1-5).

washed ... robes ... white in the blood of ... Lamb--(Re 1:5; Is 1:18; He 9:14; 1Jo 1:7; compare Is 61:10; Zec 3:3-5). Faith applies to the heart the purifying blood; once for all for justification, continually throughout the life for sanctification.

15. Therefore--because they are so washed white; for without it they could never have entered God's holy heaven; Re 22:14, "Blessed are those who wash their robes (the oldest manuscripts reading), that they may have right to the tree of life, and may enter in through the gates into the city"; Re 21:27; Ep 5:26, 27.

before--Greek, "in the presence of." Mt 5:8; 1Co 13:12, "face to face."

throne ... temple--These are connected because we can approach the heavenly King only through priestly mediation; therefore, Christ is at once King and Priest on His throne.

day and night--that is, perpetually; as those approved of as priests by the Sanhedrim were clothed in white, and kept by turns a perpetual watch in the temple at Jerusalem; compare as to the singers, 1Ch 9:33, "day and night"; Psa 134:1. Strictly "there is no night" in the heavenly sanctuary (Re 22:5).

in his temple--in what is the heavenly analogue to His temple on earth, for strictly there is "no temple therein" (Re 21:22), "God and the Lamb are the temple" filling the whole, so that there is no distinction of sacred and secular places; the city is the temple, and the temple the city. Compare Re 4:8, "the four living creatures rest not day and night, saying, Holy," &c.

shall dwell among them--rather (Greek, "scenosei ep' autous"), "shall be the tabernacle over them" (compare Re 21:3; Le 26:11, especially Is 4:5, 6; 8:14; 25:4; Eze 37:27). His dwelling among them is to be understood as a secondary truth, besides what is expressed, namely, His being their covert. When once He tabernacled among us as the Word made flesh, He was in great lowliness; then He shall be in great glory.

16. (Is 49:10).

hunger no more--as they did here.

thirst any more--(Joh 4:13).

the sun--literally, scorching in the East. Also, symbolically, the sun of persecution.

neither ... light--Greek, "by no means at all ... light" (fall).

heat--as the sirocco.

17. in the midst of the throne--that is, in the middle point in front of the throne (Re 5:6).

feed--Greek, "tend as a shepherd."

living fountains of water--A, B, Vulgate, and Cyprian read, (eternal) "life's fountains of waters." "Living" is not supported by the old authorities.

And after these things - Immediately after the preceding vision.

I saw four angels - Instruments which God employs in the dispensation of his providence; we know not what.

On the four corners of the earth - On the extreme parts of the land of Judea, called ἡ γη, the land, or earth, by way of eminence.

Holding the four winds - Preventing evil from every quarter. Earth - sea, nor on any tree; keeping the whole of the land free from evil, till the Church of Christ should wax strong, and each of his followers have time to prepare for his flight from Jerusalem, previously to its total destruction by the Romans.

The seal of the living God - This angel is represented as the chancellor of the supreme King, and as ascending from the east, απο ανατολης ἡλιου, from the rising of the sun. Some understand this of Christ, who is called ανατολη, the east, Luk 1:78.

Four angels, to whom it was given to hurt - Particular agents employed by Divine providence in the management of the affairs of the earth; but whether spiritual or material we know not.

Till we have sealed the servants of our God - There is manifestly an allusion to Eze 9:4 here. By sealing we are to understand consecrating the persons in a more especial manner to God, and showing, by this mark of God upon them, that they were under his more immediate protection, and that nothing should hurt them. It was a custom in the east, and indeed in the west too, to stamp with a hot iron the name of the owner upon the forehead or shoulder of his slave.

It is worthy of remark that not one Christian perished in the siege of Jerusalem; all had left the city, and escaped to Pella. This I have often had occasion to notice.

I heard the number of them which were sealed - In the number of 144,000 are included all the Jews converted to Christianity; 12,000 out of each of the twelve tribes: but this must be only a certain for an uncertain number; for it is not to be supposed that just 12,000 were converted out of each of the twelve tribes.

Of the tribe of Juda, etc. - First, we are to observe that the tribe of Levi is here mentioned, though that tribe had no inheritance in Israel; but they now belonged to the spiritual priesthood. Secondly, That the tribe of Dan, which had an inheritance, is here omitted; as also the tribe of Ephraim. Thirdly, That the tribe of Joseph is here added in the place of Ephraim. Ephraim and Dan, being the principal promoters of idolatry, are left out in this enumeration.

A great multitude - This appears to mean the Church of Christ among the Gentiles, for it was different from that collected from the twelve tribes; and it is here said to be of all nations, kindreds, people, and tongues.

Clothed with white robes - As emblems of innocence and purity. With palms in their hands, in token of victory gained over the world, the devil, and the flesh.

Salvation to our God - That is, God alone is the author of the salvation of man; and this salvation is procured for and given to them through the Lamb, as their propitiatory sacrifice.

All the angels, etc. - As there is joy in the presence of God among these holy spirits when one sinner repents, no wonder that they take such an interest in the gathering together of such innumerable multitudes who are fully saved from their sins.

Saying, Amen - Giving their most cordial and grateful assent to the praises attributed to God and the Lamb.

Blessing, and glory, etc. - There are here seven different species of praise attributed to God, as in Rev 5:12 (note).

One of the elders answered - A Hebraism for spoke. The question is here asked, that the proposer may have the opportunity of answering it.

Sir, thou knowest - That is, I do not know, but thou canst inform me.

Came out of great tribulation - Persecutions of every kind.

And have washed their robes - Have obtained their pardon and purity, through the blood of the Lamb.

Their white robes cannot mean the righteousness of Christ, for this cannot be washed and made white in his own blood. This white linen is said to be the righteousness of the saints, Rev 19:8, and this is the righteousness in which they stand before the throne; therefore it is not Christ's righteousness, but it is a righteousness wrought in them by the merit of his blood, and the power of his Spirit.

Therefore - Because they are washed in the blood of the Lamb, are they before the throne - admitted to the immediate presence, of God.

And serve him day and night - Without ceasing; being filled with the spirit of prayer, faith, love, and obedience.

Shall dwell among them - He lives in his own Church, and in the heart of every true believer.

They shall hunger no more - They shall no longer be deprived of their religious ordinances, and the blessings attendant on them, as they were when in a state of persecution.

Neither shall the sun light on them - Their secular rulers, being converted to God, became nursing fathers to the Church.

Nor any heat - Neither persecution nor affliction of any kind. These the Hebrews express by the term heat, scorching, etc.

The Lamb - The Lord Jesus, enthroned with his Father in ineffable glory.

Shall feed them - Shall communicate to them every thing calculated to secure, continue, and increase their happiness.

Living fountains of water - A spring in the Hebrew phraseology is termed living water, because constantly boiling up and running on. By these perpetual fountains we are to understand endless sources of comfort and happiness, which Jesus Christ will open out of his own infinite plenitude to all glorified souls. These eternal living fountains will make an infinite variety in the enjoyments of the blessed. There will be no sameness, and consequently no cloying with the perpetual enjoyment of the same things; every moment will open a new source of pleasure, instruction, and improvement; they shall make an eternal progression into the fullness of God. And as God is infinite, so his attributes are infinite; and throughout infinity more and more of those attributes will be discovered; and the discovery of each will be a new fountain or source of pleasure and enjoyment. These sources must be opening through all eternity, and yet, through all eternity, there will still remain, in the absolute perfections of the Godhead, an infinity of them to be opened! This is one of the finest images in the Bible.

God shall wipe away - In the most affectionate and fatherly manner, all tears from their eyes - all causes of distress and grief. They shall have pure, unmixed happiness. Reader, this is the happiness of those who are washed from their sins. Art thou washed? O, rest not till thou art prepared to appear before God and the Lamb.

If these saints had not met with troubles and distresses, in all likelihood they had not excelled so much in righteousness and true holiness. When all avenues of worldly comfort are shut up, we are obliged to seek our all in God; and there is nothing sought from him that is not found in him.

And after these things - What follows is a preparation for the seventh seal, which is the weightiest of all. It is connected with the sixth by the particle and; whereas what is added, verse 9, Rev 6:9 stands free and unconnected. I saw four angels - Probably evil ones. They have their employ with the four first trumpets, as have other evil angels with the three last; namely, the angel of the abyss, the four bound in the Euphrates, and Satan himself. These four angels would willingly have brought on all the calamities that follow without delay. But they were restrained till the servants of God were sealed, and till the seven angels were ready to sound: even as the angel of the abyss was not let loose, nor the angels in the Euphrates unbound, neither Satan cast to the earth, till the fifth, sixth, and seventh angels severally sounded. Standing on the four corners of the earth - East, west, south, north. In this order proceed the four first trumpets. Holding the four winds - Which else might have softened the fiery heat, under the first, second, and third trumpet. That the wind should not blow upon the earth, nor on the sea, nor on any tree - It seems, that these expressions betoken the several quarters of the world; that the earth signifies that to the east of Patmos, Asia, which was nearest to St. John, and where the trumpet of the first angel had its accomplishment. Europe swims in the sea over against this; and is accordingly termed by the prophets, "the islands." The third part, Afric, seems to be meant, Rev 8:7,8,10, by "the streams of water," or "the trees," which grow plentifully by them.

And I saw another (a good) angel ascending from the east - The plagues begin in the east; so does the sealing. Having the seal of the only living and true God: and he cried with a loud voice to the four angels - Who were hasting to execute their charge. To whom it was given to hurt the earth and the sea - First, and afterwards "the trees."

Hurt not the earth, till we - Other angels were joined in commission with him. Have sealed the servants of our God on their foreheads - Secured the servants of God of the twelve tribes from the impending calamities; whereby they shall be as clearly distinguished from the rest, as if they were visibly marked on their foreheads.

Of the children of Israel - To these will afterwards be joined a multitude out of all nations. But it may be observed, this is not the number of all the Israelites who are saved from Abraham or Moses to the end of all things; but only of those who were secured from the plagues which were then ready to fall on the earth. It seems as if this book had, in many places, a special view to the people of Israel.

Judah is mentioned first, in respect of the kingdom, and of the Messiah sprung therefrom.

After the Levitical ceremonies were abolished, Levi was again on a level with his brethren.

Of the tribe of Joseph - Or Ephraim; perhaps not mentioned by name, as having been, with Dan, the most idolatrous of all the tribes. It is farther observable of Dan, that it was very early reduced to a single family; which family itself seems to have been cut off in war, before the time of Ezra; for in the Chronicles, where the posterity of the patriarchs is recited, Dan is wholly omitted.

A great multitude - Of those who had happily finished their course. Such multitudes are afterwards described, and still higher degrees of glory which they attain after a sharp fight and magnificent victory, Rev 14:1; 15:2; 19:1; 20:4. There is an inconceivable variety in the degrees of reward in the other world. Let not any slothful one say, "If I get to heaven at all, I will be content:" such an one may let heaven go altogether. In worldly things, men are ambitious to get as high as they can. Christians have a far more noble ambition. The difference between the very highest and the lowest state in the world is nothing to the smallest difference between the degrees of glory. But who has time to think of this? Who is at all concerned about it? Standing before the throne - In the full vision of God. And palms in their hands - Tokens of joy and victory.

Salvation to our God - Who hath saved us from all evil into all the happiness of heaven. The salvation for which they praise God is described, verse 15; Rev 7:15 that for which they praise the Lamb, verse 14; Rev 7:14 and both, in the sixteenth and seventeenth verses. Rev 7:16,17

And all the angels stood - In waiting. Round about the throne, and the elders and the four living creatures - That is, the living creatures, next the throne; the elders, round these; and the angels, round them both. And they fell on their faces - So do the elders, once only, Rev 11:16. The heavenly ceremonial has its fixed order and measure.

Amen - With this word all the angels confirm the words of the "great multitude;" but they likewise carry the praise much higher. The blessing, and the glory, and the wisdom, and the thanksgiving, and the honour, and the power, and the strength, be unto our God for ever and ever - Before the Lamb began to open the seven seals, a sevenfold hymn of praise was brought him by many angels, Rev 5:12. Now he is upon opening the last seal, and the seven angels are going to receive seven trumpets, in order to make the kingdoms of the world subject to God. All the angels give sevenfold praise to God.

And one of the elders - What stands, verses 13 - 17, Rev 7:13 - 17 might have immediately followed the tenth verse; but that the praise of the angels, which was at the same time with that of the "great multitude," came in between. Answered - He answered St. John's desire to know, not any words that he spoke.

My lord - Or, my master; a common term of respect. So Zechariah, likewise, bespeaks the angel, Zec 1:9; 4:4; 6:4. Thou knowest - That is, I know not; but thou dost. These are they - Not martyrs; for these are not such a multitude as no man can number. But as all the angels appear here, so do all the souls of the righteous who had lived from the beginning of the world. Who come - He does not say, who did come; but, who come now also: to whom, likewise, pertain all who will come hereafter. Out of great affliction - Of various kinds, wisely and graciously allotted by God to all his children. And have washed their robes - From all guilt. And made them white - In all holiness. By the blood of the Lamb - Which not only cleanses, but adorns us also.

Therefore - Because they came out of great affliction, and have washed their robes in his blood. Are they before the throne - It seems, even nearer than the angels. And serve him day and night - Speaking after the manner of men; that is, continually. In his temple - Which is in heaven. And he shall have his tent over them - Shall spread his glory over them as a covering.

Neither shall the sun light on them - For God is there their sun. Nor any painful heat, or inclemency of seasons.

For the Lamb will feed them - With eternal peace and joy; so that they shall hunger no more. And will lead them to living fountains of water - The comforts of the Holy Ghost; so that they shall thirst no more. Neither shall they suffer or grieve any more; for God "will wipe away all tears from their eyes."

AND after these things , I saw four an[illegible: 1 letter]gels standing on the four corners of the earth , holding the four winds of the earth , that the wind should not blow on the earth, nor on the sea, nor on any tree .

The first Sufferings of the Church under the Roman Emperors that were Pagans, was fore-told under the first six Seals, as hath been shewed, but they had yet more, if not greater things to suffer, which are discovered to Iohn, as we shall see when we come to the opening of the Seventh and last Seal in the next chapter; only it pleaseth God by a Vision in this chapter to comfort his Church; so as tho this Vision relateth to the sixth Seal, and was before the opening of the seventh, yet it hath a relation to that, to shew the care that God would take of his Church under those great Evils that should happen upon the opening of the seventh Seal; or when the things fore-told upon the opening of it, should come to be accomplished.

Four good Angels, God is called their God, v. 3.

That is, to whom God had given it in charge, that they should inflict his Judgments upon all the parts of the Earth; for God often useth, by his Prophets, the Metaphor of Winds, to express stormy, troublesome Dispensations, as Jer. 49.36. & 18.17. & ch. 51.1.

This Phrase is interpreted variously, God making use of the Winds in a way of Judgment, to throw down Buildings and Trees. 2. In a way of Mercy, to purifie the Air, and by their gentle Breathings to cherish things. Some interpret this Command to the Angels, into a Command to these Angels to forbear a while those Storms of Judgment which were coming, till the Servants of God should be sealed. Others interpret them into a Command to bring Judgments, either corporal or spiritual, which they think is signified by the Winds not blowing. The first seemeth to be favoured by the the next Verse, To whom it was given to [illegible: 2 letters]rt the Earth, and the Sea; which seemeth to me to interpret the blowing mentioned in this Verse, of an hurtful blowing.

The Earth, the Sea, and the Trees, seem to signifie all the sub[illegible: 1 letter]unary World, especially the Church.

2 And I saw another angel ascending from the east , having the seal of the living God: And he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea,

By this other Angel, some understand an Angel by nature; some, a Man, Elias or Constantine; others, Christ himself called an Angel, Exod. 23.20. It is not much material whether we by this Angel understand Christ, or some Angel, which he made his Instrument.

He gives a command to those four Angels, whom God had made the Ministers, or Executioners of his Wrath, and Justice in the World.

3 Saying Hurt not the earth, nor the sea, nor the trees, until we have sealed the servants of our God in the foreheads .

A Manifest Allusion to Ezek. 9.4. and, as some think, to the Usage of some Eastern Countries, for Masters to set their Names upon the Foreheads of their Slaves, by which they were known to be theirs, as we mark our Sheep, or other Beasts. Men as vainly dispute what this Seal should be, as what the [non-Latin text not transcribed] meant in Ezek. 9. (the Mark set upon those that mourned for the Abominations of Hierusalem.) The Place where they were to be sealed signified the end of their sealing, not so much for confirmation, for which Seals are used, as Notification, to signifie to others they belong to God: So as it was of the same use as the Blood upon the two Side-posts, and the upper Door-posts of the Israelites in Egypt ▪ Exod. 12.13.

Marginal references: Chap. 6.6. & [illegible: 1 letter].4.; Chap. 14.1.

8 Of the tribe of Zebulon were sealed twelve thousand. Of the tribe of Joseph▪ were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand .

For the understanding of these five Verses, several things are to be noted. 1. That the whole number is 144000, which is the Product of 12, as the original Number, (setting aside the Cyphers) for 12 times 12 makes 144. The Number of 144, chap. 21.17. was the measure of the Wall of the new Hierusalem: Twelve, which is the root of this Number 144, seemeth to be God's Number, and used in Scripture about 144 times, and almost generally in things belonging to the Church, which had 12 Patriarchs, 12 Tribes under the Old-Testament, 12 Apostles (as its Head) under the New-Testament, and the new Hierusalem from Heaven, ch. 21.12. is said to have 12 Gates, and at the Gates 12 Angels, v. 14. the Wall had 12 Foundations, the length of it, v. 16. twelve thousand Furlongs. 2. That we must not by 144000 understand a certain, but an uncertain Number, which yet was very great. 3. That by the Tribes of Israel mentioned here, are to be understood the several Gospel-Churches of the [illegible: 1 letter]entiles, who are now God's Israel ingrafted into the true Olive. 4. That the Tribe of Dan is here left out, and Ephraim is not named, (tho included in Ioseph) of the Tribe of Dan there were none sealed. Dan was a great Ring-leader to Idolatry, so was Ephraim; See the 17, and 18 Chap. of Iudges; and at Dan it was that Ieroboam set up his Calves. Levi is put in instead of Dan, and Ioseph instead Ephraim, by which means here are yet twelve Tribes, which teacheth us this, That Christians, if Idolaters, must not look for any special Protection or Favour from God in a day of evil. 5. These Tribes are not set in order, according to their Birth-right. 1. Iudah was Leah's fourth Son, Gen. 29.35. put first, because Christ descended from him. 2. Reuben her eldest Son is put next, giving place only to the Messiah's Tribe. 3. Gad, Iacob's Son by Zilpah, Gen. 30.11. is put next. 4. Ashur Jacob's Son by Zilpah, in the fourth place, Gen. 30.13. 5. Nephthalim is put next, who was Jacob's Son by Bilhah, Rachel's Maid, Gen. 30.8. 6. Manasses is put next, who was Joseph's Son. 7 Simeon, Iacob's second Son by Lea[illegible: 1 letter], Gen. 29.33. is put in the seventh place. 8. Levi, Leah's third Son, in the eighth place, Gen. 29.34. 9. Issachar, Leah's fifth Son, Gen. 30.18. is put in the ninth place. 10. Zebulon, Leah's sixth Son, is put in the tenth place, Gen. 30.20. 11. Joseph is put in the eleventh place, for Ephraim his Son. 12. Benjamin, Rachel's second Son, is put in the last place. If there be any Mystery in this Order, differing from all other Scriptures, where there is a mention made of the twelve Patriarchs, it is probable that Mr. Mede hath hi[illegible: 1 letter] upon it, in regard of the good or ill Deserts of these Tribes, some of which are mentioned by him; all may be learned from the History of the Jews recorded in holy Writ. Hence we may learn, that the summary Sense of all these Verses, is this, That altho within that Period of time, which is signified under the seventh Seal, there should be great Persecutions of the Church, yet God would preserve unto himself a great Number in all his Churches, which should not apostatize, and who in the Persecutions should not be hurt, so as his Church should not fail, tho the Archers should shoot sore at it; for tho Men raged, yet it was by Gods Permission; and his Angels over-ruled it, who should take notice of those Numbers that he had sealed, and marked in their Foreheads.

9 After this I beheld, and lo, a great multitude, which no man could number, of all nation, and kindreds, and people, and tongues , stood before the throne, and before the Lamb , clothed with white robes l, and palms in their hands .

If we enquire who these were, we are told, v. 14. by the best Interpreter, These are they which come out of great Tribulation, and have washed their Robes, &c. So that they do not seem to be the 144000 mentioned for Preservation in, and from the Evil, v. 4. but such as had escaped, or were not in, or going into Tribulation, but come ou[illegible: 1 letter]. The Number of the former was determined, it is said of these, it could not be numbred.

There were glorified ones, not mil[illegible: 1 letter]tant; they stood before the Throne, and the Lamb.

Clothed in the Habits of such as amongst the Romans had fought, and conquered, and triumphed.

And to this end they are said to have carried Palms, the Ensigns of Victory, in their Hands.

Marginal references: Chap. 3.5, 18. & 6.11. & 7.14.

10 And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb .

They acknowledge their temporal, spiritual, and eternal Salvation to the gift, and free Mercy of God in whom they had trusted.

And to the Lord Jesus Christ, by whose Merits and Spirit they had got the Victory.

Marginal references: Psal. 3.8. I[illegible: 1 letter]a. 43.11. Jer. 3.23. Hos. 13.4.

11 And all the angels stood round about the throne, and about the elders , and the four beasts , and fell before the throne on their faces , and worshipped God .

The good Angels, who always in Heaven behold the face of their, and our heavenly Father.

And about the twenty four Elders mentioned, ch. 4.4.

And the living Creatures mentio[illegible: 2 letters]ed, ch. 4.6.

The Angels, Elders, and living Creatures, all fall down on their Faces in a reverential Sense of the infinite distance between them and their Creator.

Thus paying an Homage to God [illegible: 1 letter]itted to their glorified state, in consideration of his Excellency.

12 Saying, Amen; Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might be unto our God for ever and ever. Amen .

These words only signifie the Union and Harmony of the Angels and Saints in praising God: See the Notes on chap. 5.12.

13 And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they ?

Not that he did not know, but to try whether Iohn knew, or rather to set Iohn upon enquiring.

14 And I said unto him, Sir, thou knowest . And he said to me, These are they which came out of great tribulation , and have washed their robes, and made them white in the blood of the Lamb :

John confessing his own Ignorance, applies himself to this Elder for Instruction, who tells him,

These were the Souls of them that came out of great Sufferings and Persecution.

But he addeth, that they were such as were washed in the Blood of Christ. Suffering will not bring us to Heaven, without having our Souls washed with the Blood of Christ.

Marginal references: Isa. 1.18. Heb. 9.14. 1 Joh. 1.7. Chap. 1.6. Zech. 3.3, 4, 5.

15 Therefore are they before the throne of God , and serve him day and night in his temple ; and he that sitteth on the throne shall dwell among them .

Not that they by their Sufferings have mer[illegible: 1 letter]ted Heaven, but because it pleaseth God of his free Grace so to reward them; therefore it was said, not only that they were such as came out of Tribulation, but that they had washed their Garments in the Blood of the Lamb, whose Blood had paid the Price of their Salvation.

By the Temple, some understand the Church in this Life, but it is foreign to the true Sense of the Text; for John saw only their Souls before the Throne, their Bodies were in their Graves. By the Temple is meant Heaven where God dwelleth, and is worshipped more gloriously and constantly than he was in the Jewish Temple, or in any part of the militant Church.

As God by his gracious Presence dwelt in the Jewish Temple; so God by his glorious Presence shall dwell amongst his glorified Saints.

Marginal references: Isa. 4.5, 6. Ch. 21.3.

16 They shall hunger no more, neither thirst any more, neither shall the sun light on them, nor any heat .

This is taken out of Isa. 49.10. They are all Metaphorical Expressions, all signifying the perfect state of glorified Saints. They shall have no Wants, nor be exposed to any afflictive Providences.

Marginal references: Psal. 121.6.

17 For the Lamb which is in the midst of the throne e shall feed them , and shall lead them unto living fountains of waters; and God shall wipe away all tears from their eyes g.

Shall take care of them to satisfie, and to protect them, and give them the best Supplies, and both make them to forget their former Sorrows, and prevent any further cause of Sorrow and Affliction to them. A perfect Description of the glorious and happy state of Saints in Heaven. For wherein lieth the Happiness of Heaven, but in a freedom from all the Evils that incumber us in this Life, and the Enjoyment of all Happiness we are capable of, and being ever with the Lord Jesus Christ under his Influence and Conduct? So as I cannot agree with Mr. Med[illegible: 1 letter], or any of those who think this Vision, and these Phrases describe any happy, peaceable state of the Church in this life, after the throwing down of Antichrist; but do think that Iohn was shewed this great Reward of Martyrs, to encourage the Church of God under all those Evils they were to suffer under Antichrist and the Beast, in that Period of Time which is described mystically upon the opening of the seventh Seal, which we now come to in the next chapter.

Christ, the Lamb mentioned, chap. 5.6.

Marginal references: Psal. 23.1. Joh. 10.11.; Isa. 25.8. Chap. 21.4.

The Vision of Heaven. (a. d. 95.)

1 And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. 2 And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, 3 Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. 4 And I heard the number of them which were sealed: and there were sealed a hundred and forty and four thousand of all the tribes of the children of Israel. 5 Of the tribe of Juda were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand. 6 Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nepthalim were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand. 7 Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand. 8 Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand. 9 After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; 10 And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb. 11 And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God, 12 Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen.

Here we have, I. An account of the restraint laid upon the winds. By these winds we suppose are meant those errors and corruptions in religion which would occasion a great deal of trouble and mischief to the church of God. Sometimes the Holy Spirit is compared to the wind: here the spirits of error are compared to the four winds, contrary one to another, but doing much hurt to the church, the garden and vineyard of God, breaking the branches and blasting the fruits of his plantation. The devil is called the prince of the power of the air; he, by a great wind, overthrew the house of Job's eldest son. Errors are as wind, by which those who are unstable are shaken, and carried to and fro, Eph. iv. 14. Observe, 1. These are called the winds of the earth, because they blow only in these lower regions near the earth; heaven is always clear and free from them. 2. They are restrained by the ministry of angels, standing on the four corners of the earth, intimating that the spirit of error cannot go forth till God permits it, and that the angels minister to the good of the church by restraining its enemies. 3. Their restraint was only for a season, and that was till the servants of God were sealed in their foreheads. God has a particular care and concern for his own servants in times of temptation and corruption, and he has a way to secure them from the common infection; he first establishes them, and then he tries them; he has the timing of their trials in his own hand.

II. An account of the sealing of the servants of God, where observe, 1. To whom this work was committed—to an angel, another angel. While some of the angels were employed to restrain Satan and his agents, another angel was employed to mark out and distinguish the faithful servants of God. 2. How they were distinguished—the seal of God was set upon their foreheads, a seal known to him, and as plain as if it appeared in their foreheads; by this mark they were set apart for mercy and safety in the worst of times. 3. The number of those that were sealed, where observe, (1.) A particular account of those that were sealed of the twelve tribes of Israel—twelve thousand out of every tribe, the whole sum amounting to a hundred and forty-four thousand. In this list the tribe of Dan is omitted, perhaps because they were greatly addicted to idolatry; and the order of the tribes is altered, perhaps according as they had been more or less faithful to God. Some take these to be a select number of the Jews who were reserved for mercy at the destruction of Jerusalem; others think that time was past, and therefore it is to be more generally applied to God's chosen remnant in the world; but, if the destruction of Jerusalem was not yet over (and I think it is hard to prove that it was), it seems more proper to understand this of the remnant of that people which God had reserved according to the election of grace, only here we have a definite number for an indefinite. (2.) A general account of those who were saved out of other nations (v. 9): A great multitude, which no man could number, of all nations, and kindreds, and people, and tongues. Though these are not said to be sealed, yet they were selected by God out of all nations, and brought into his church, and there stood before the throne. Observe, [1.] God will have a greater harvest of souls among the Gentiles than he had among the Jews. More are the children of the desolate than of the married woman. [2.] The Lord knows who are his, and he will keep them safe in times of dangerous temptation. [3.] Though the church of God is but a little flock, in comparison of the wicked world, yet it is no contemptible society, but really large and to be still more enlarged.

III. We have the songs of saints and angels on this occasion, v. 9-12, where observe,

1. The praises offered up by the saints (and, as it seems to me, by the Gentile believers) for the care of God in reserving so large a remnant of the Jews, and saving them from infidelity and destruction. The Jewish church prayed for the Gentiles before their conversion, and the Gentile churches have reason to bless God for his distinguishing mercy to so many of the Jews, when the rest were cut off. Here observe, (1.) The posture of these praising saints: they stood before the throne, and before the Lamb, before the Creator and the Mediator. In acts of religious worship we come nigh to God, and are to conceive ourselves as in his special presence; and we must come to God by Christ. The throne of God would be inaccessible to sinners were it not for a Mediator. (2.) Their habit: they were clothed with white robes, and had palms in their hands; they were invested with the robes of justification, holiness, and victory, and had palms in their hands, as conquerors used to appear in their triumphs: such a glorious appearance will the faithful servants of God make at last, when they have fought the good fight of faith and finished their course. (3.) Their employment: they cried with a loud voice, saying, Salvation to our God who sitteth upon the throne, and to the Lamb. This may be understood either as a hosannah, wishing well to the interest of God and Christ in the church and in the world, or as a hallelujah, giving to God and the Lamb the praise of the great salvation; both the Father and the Son are joined together in these praises; the Father contrived this salvation, the Son purchased it, and those who enjoy it must and will bless the Lord and the Lamb, and they will do it publicly, and with becoming fervour.

2. Here is the song of the angels (v. 11, 12), where observe, (1.) Their station—before the throne of God, attending on him, and about the saints, ready to serve them. (2.) Their posture, which is very humble, and expressive of the greatest reverence: They fell before the throne on their faces, and worshipped God. Behold the most excellent of all the creatures, who never sinned, who are before him continually, not only covering their faces, but falling down on their faces before the Lord! What humility then, and what profound reverence, become us vile frail creatures, when we come into the presence of God! We should fall down before him; there should be both a reverential frame of spirit and a humble behaviour in all our addresses to God (3.) Their praises. They consented to the praises of the saints, said their Amen thereto; there is in heaven a perfect harmony between the angels and saints; and then they added more of their own, saying, Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen. Here, [1.] They acknowledge the glorious attributes of God—his wisdom, his power, and his might. [2.] They declare that for these his divine perfections he ought to be blessed, and praised, and glorified, to all eternity; and they confirm it by their Amen. We see what is the work of heaven, and we ought to begin it now, to get our hearts tuned for it, to be much in it, and to long for that world where our praises, as well as happiness, will be perfected.

Honour and Happiness of the Saints. (a. d. 95.)

13 And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? 14 And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. 15 Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them. 16 They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. 17 For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.

Here we have a description of the honour and happiness of those who have faithfully served the Lord Jesus Christ, and suffered for him. Observe,

I. A question asked by one of the elders, not for his own information, but for John's instruction: ministers may learn from the people, especially from aged and experienced Christians; the lowest saint in heaven knows more than the greatest apostle in the world. Now the question has two parts:—1. What are these that are arrayed in white robes? 2. Whence came they? It seems to be spoken by way of admiration, as Cant. iii. 6, Who is this that cometh out of the wilderness! Faithful Christians deserve our notice and respect; we should mark the upright.

II. The answer returned by the apostle, in which he tacitly acknowledges his own ignorance, and sues to this elder for information: Thou knowest. Those who would gain knowledge must not be ashamed to own their ignorance, nor to desire instruction from any that are able to give it.

III. The account given to the apostle concerning that noble army of martyrs who stood before the throne of God in white robes, with palms of victory in their hands: and notice is taken here of, 1. The low and desolate state they had formerly been in; they had been in great tribulation, persecuted by men, tempted by Satan, sometimes troubled in their own spirits; they had suffered the spoiling of their goods, the imprisonment of their persons, yea, the loss of life itself. The way to heaven lies through many tribulations; but tribulation, how great soever, shall not separate us from the love of God. Tribulation, when gone through well, will make heaven more welcome and more glorious. 2. The means by which they had been prepared for the great honour and happiness they now enjoyed: they had washed their robes, and made them white in the blood of the Lamb, v. 14. It is not the blood of the martyrs themselves, but the blood of the Lamb, that can wash away sin, and make the soul pure and clean in the sight of God. Other blood stains; this is the only blood that makes the robes of the saints white and clean. 3. The blessedness to which they are now advanced, being thus prepared for it. (1.) They are happy in their station, for they are before the throne of God night and day; and he dwells among them; they are in that presence where there is fulness of joy. (2.) They are happy in their employment, for they serve God continually, and that without weakness, drowsiness, or weariness. Heaven is a state of service, though not of suffering; it is a state of rest, but not of sloth; it is a praising delightful rest. (3.) They are happy in their freedom from all the inconveniences of this present life. [1.] From all want and sense of want: They hunger and thirst no more; all their wants are supplied, and all the uneasiness caused thereby is removed. [2.] From all sickness and pain: they shall never be scorched by the heat of the sun any more. (4.) They are happy in the love and guidance of the Lord Jesus: He shall feed them, he shall lead them to living fountains of waters, he shall put them into the possession of every thing that is pleasant and refreshing to their souls, and therefore they shall hunger and thirst no more. (5.) They are happy in being delivered from all sorrow or occasion of it: God shall wipe away all tears from their eyes. They have formerly had their sorrows, and shed many tears, both upon the account of sin and affliction; but God himself, with his own gentle and gracious hand, will wipe those tears away, and they shall return no more for ever; and they would not have been without those tears, when God comes to wipe them away. In this he deals with them as a tender father who finds his beloved child in tears, he comforts him, he wipes his eyes, and turns his sorrow into rejoicing. This should moderate the Christian's sorrow in his present state, and support him under all the troubles of it; for those that sow in tears shall reap in joy; and those that now go forth weeping, bearing precious seed, shall doubtless come again rejoicing, bringing their sheaves with them.

CHAP. VII. Verſe 1. And after theſe things]

THis whole Chapter is purpoſely interlaced between the opening of the ſixth and ſeventh ſeal, for the ſupport of the poor ſuffering Saints, that they ſinke not under their many preſſures.

Four Angels] Miniſters of indignation, whether good or evil angels, the Doctours are divided.

Holding the four windes] Thoſe b[illegible: 1 letter]ſomes of the air, Mundi [illegible: 1 word]. Rupert. as Rupertus cals them, and Scripture-emblems of ſpirituall influence, Joh. 3.8. Cant. 4. ult. Ezek. 37. 9.

Nor on any tree] The Philoſopher compares men (the Scripture good men oft) to trees, which y benigne windes are filled with fruits.

Verſe 2. Another Angel] Whether Chriſt or Constantine acted by Chriſt, it much matters not.

Having the ſeal] Whereof Chriſt is the great Lord-keeper.

With a loud voice] Out of his great care of his elect. As Croeſus his dumb ſonne burſt out into loud ſpeech to ſave his father. [non-Latin text not transcribed]. Herod.

To the four Angels] Who are at Chriſts beck and check.

Verſe 3. Hurt not] Reprobates oft fare the better for thoſe few righteous that are amongſt them: they are therefore ſingularly fooliſh for ſeeking to rid them, and root them out, as the Heathen Emperours did.

In their fore-heads] Not in their hands only, as the vaſſals of Antichriſt (chap. 13.16.) who have free liberty to diſſemble, deny their religion, do any thing, ſo the Catholike cauſe be thereby advanced. My ſonne, give me thy heart, ſaid Gregory the thirteenth to our Engliſh Papiſts, let who will have thy tongue and outward man.

Verſe 4. An hundred fourty and four thouſand] A competent company. Not ſo many as the locuſts, chap. 13. and yet more then moſt thought they had been.

Verſe 5. Twelve thouſand] Out of each Tribe ſo many: God enclines towards all the elect with an equall good-will: neither ſhall any one complain juſtly that others have been more regarded then he: as one well obſerveth here.

Verſe 6. Of the tribe of Nepthali] Who is firſt reckoned among thoſe by Rachels-ſide, becauſe at Capernaum in this Tribe, Chriſt inhabited. Any relation to him ennobleth. Bethlehem though it be the leaſt, is yet not the leaſt among the Princes of Judah, for that out of her came the Governour of Iſrael, Mat. 2.6. with Mic. 3.6.

Verſe 7. Of the tribe of Levi] Levi is taken in, Dan cut out of the roll for his ſhamefull recidivation, and revolt from the true religion, Judg. 18. This, Jacob fore-ſaw and bewailed in that holy ejaculation on his death-bed, Gen. 49.18. There is no reckoning made, or account given of this Tribe (as there is of the reſt) 1 Chron. 7. The fable of Antichriſt to come of Dan, is ſo thin a deviſe,Lib 3. de Pont. Ro. cap. 12. that Bellarmine could not but ſee thorow it, and diſclaim it.

Verſe 8. Of Joſeph] That is of Ephraim, who, though Ioſephs younger ſon, yet had the firſt-birth-right.

Verſe 9. A great multitude] All the faithfull from the Apoſtles to the end of the world. In all ages there were ſome that ſought righteouſneſſe: Neither was it ever ſo hard with the Church as the Hoſt at Nola (in the ſtory) made it; who when [illegible: 1 letter]e was commanded by the Roman Cenſor to go and call the good men of the City to appear before him, went to the Church-yards, and there called at the graves of the dead. O ye good men of Nola come away, for the Roman Cenſor cals for your appearance; Anton di Guevara. for he knew not where to call for a good man alive. In the very midſt of Popery there were many faithfull Witneſſes, and more of ſuch as (like thoſe two hundred that went out of Ieruſalem after Abſolom) went on in the ſimplicity of their hearts, and knew not any thing, 2 Sam. 15.11.

Verſe 10. Salvation to our God] Not to this, or that Popiſh Saint or Mediatour: of all whom theſe triumphers might ſay, as that Heathen once, Contemno minutos iſtos Deos modò Iovem (Ieſum) propitium ha[illegible: 1 letter]eam, I care not for all thoſe ſmall-gods, ſo I may have Jeſus on my ſide.

Verſe 11. And all the Angels] See the Note on Chap. 5. verſe 11.

Verſe 12. Amen: Bleſſing and glory, &c.] The Angels aſſent to what the Saints had ſaid, and adde much more, according to their greater meaſure of knowledge and love to God: Write we after this fairer copy.

Verſe 13. And one of the Elders] See the Note on Chap. 5. verſe 5.

Verſe 14 Which came out of great tribulation] It is but a delicacy that men dream of, to divide Chriſt and his croſſe. The Biſhop of London, when he had degraded Richard Bayfeild Martyr kneeling upon the higheſt ſtep of the Altar, he ſmote him ſo hard on the breſt with his Croſier-ſt[illegible: 1 letter]ff, that he threw him down backward, and brake his head ſo that he ſwounded:Act. and Mon. And when he came to himſelf again, he thanked God that he was delivered from the malignant Church of Antichriſt, and that he was come into the true Church of Chriſt militant, and I hope ſhall be anon with him in the Church triumphant, &c.

And made them white] Other bloud ſtains what is waſhed in it; this bloud of the ſpotleſſe Lamb, whitens and putifies.

Verſe 15. Therefore are they] Not for the whiteneſſe of their robes, but becauſe they are waſhed in the meritoricus bloud of the Lamb.

Before the thro[illegible: 2 letters] of God] A good man is like a good Angel, [non-Latin text not transcribed] alwaies ſtanding before the face of God.

Shall dwell among them] Gr. Shall pitch his tent, or ſhall keep the feaſt of Tabern[illegible: 1 letter]cles amongſt them, or ſhall hover and cover over them, as the cloud did over Iſrael in the wilderneſſe; ſo that under his ſhadow, they ſhall ſafely and ſweetly repoſe themſelves.

Verſe 16. They ſhall hunger [illegible: 1 letter]o more] They ſhall be as it were in heaven afore-hard, having, Malorum ademptionem, bonorum adeptionem, freedome from evil, and fruition of good, here in part, hereafter in all fulneſſ[illegible: 1 letter].

Verſe 17. Shall [illegible: 1 letter]eed them and lead them] An alluſion to Pſal. 23.2. where David ſeems to reſemble powerfull and flouriſhing doctrine to green paſtures, and the ſecret and ſweet comforts of the Sacraments to the [illegible: 1 word] waters.

And G[illegible: 1 letter]d ſhall Wipe away] A metaphor from a nurſe, which not only ſuckleth her dear childe crying for hunger, but alſo wipes off the tears.

And after these things. After the vision of the things referred to in the opening of the sixth seal. The natural interpretation would be, that what is here said of the angels and the winds occurred after those things which are described in the previous chapter. The exact chronology may not be always observed in these symbolical representations, but doubtless there is a general order which is observed.

I saw four angels. He does not describe their forms, but merely mentions their agency. This is, of course, a symbolical representation. We are not to suppose that it would be literally fulfilled, or that, at the time referred to by the vision, four celestial beings would be stationed in the four quarters of the world, for the purpose of checking and restraining the winds that blow from the four points of the compass. The meaning is, that events would occur which would be properly represented by four angels standing in the four quarters of the world, and having power over the winds.

Standing on the four corners of the earth. This language is, of course, accommodated to the prevailing mode of speaking of the earth among the Hebrews. It was a common method among them to describe it as a vast plain, having four corners, those corners being the prominent points--north, south, east, and west. So we speak now of the four winds, the four quarters of the world, etc. The Hebrews spoke of the earth, as we do of the rising and setting of the sun, and of the motions of the heavenly bodies, according to appearances, and without aiming at philosophical exactness. Compare Barnes on "Job 26:7". With this view they spoke of the earth as an extended plain, and as having boundaries or corners, as a plain or field naturally has. Perhaps also they used this language with some allusion to an edifice, as having four corners; for they speak also of the earth as having foundations. The language which the Hebrews used was in accordance with the prevailing ideas and language of the ancients on the subject.

Holding the four winds of the earth. The winds blow in fact from every quarter, but it is convenient to speak of them as coming from the four principal points of the compass, and this method is adopted, probably, in every language. So among the Greeks and Latins, the winds were arranged under four classes--Zephyrus, Boreas, Notus, and Eurus--considered as under the control of a king, AEolus. See Esehenburg, Man. Class. Lit. % 78, comp. % 108. The angels here are represented as "holding" the winds--κρατουντας. That is, they held them back when about to sweep over the earth, and to produce far- spread desolation. This is an allusion to a popular belief among the Hebrews, that the agency of the angels was employed everywhere. It is not suggested that the angels had raised the tempest here, but only that they now restrained and controlled it. The essential idea is, that they had power over those winds, and that they were now exercising that power by keeping them back when they were about to spread desolation over the earth.

That the wind should not blow on the earth. That there should be a calm, as if the winds were held back.

Nor on the sea. Nowhere--neither on sea nor land. The sea and the land constitute the surface of the globe, and the language here, therefore, denotes that there would be a universal calm. Nor on any tree. To injure it. The language here used is such as would denote a state of profound quiet; as when we say that it is so still that not a leaf of the trees moves.

In regard to the literal meaning of the symbol here employed there can be no great difficulty; as to its application there may be more. The winds are the proper symbols of wars and commotions. Compare Dan 8:2. In Jer 49:36-37, the symbol is both used and explained: "And upon Elam will I bring the four winds from the four quarters of heaven, and will scatter them toward all those winds; and there shall be no nation whither the outcasts of Elam shall not come. For I will cause Elam to be dismayed before their enemies, and before them that seek their life." So in Jer 51:1-2, a destroying wind is an emblem of destructive war: "I will raise up against Babylon a destroying wind, and will send unto Babylon farmers, that shall fan her, and shall empty her land." Compare Horace, Odes, b, i. 14. The essential ideas, therefore, in this portion of the symbol, cannot be mistaken. They are two:

(1) that at the period of time here referred to--after the opening of the sixth seal and before the opening of the seventh--there would be a state of things which would be well represented by rising tempests and storms, which if unrestrained would spread desolation afar; and

(2) that this impending ruin was held back as if by angels having control of those winds; that is, those tempests were not suffered to go forth to spread desolation over the world. A suspended tempest; calamity held in check; armies hovering on the borders of a kingdom, but not allowed to proceed for a time; hordes of invaders detained, or stayed in their march, as if by some restraining power not their own, and from causes not within themselves--any of these things would be an obvious fulfilling of the meaning of the symbol.

(a) "four winds" Dan 7:2

And I saw another angel. Evidently having no connexion with the four, and employed for another purpose. This angel, also, must have been symbolic; and all that is implied is, that something would be done as if an angel had done it.

Ascending from the east. He appeared in the east, and seemed to rise like the sun. It is not easy to determine what is the special significancy, if any, of the east here, or why this quarter of the heavens is designated rather than the north, the south, or the west. It may be that as light begins in the east, this would be properly symbolic of something that could be compared with the light of the morning; or that some influence in "sealing" the servants of God would in fact go out from the east; or perhaps no special significance is to be attached to the quarter from which the angel is seen to come. It is not necessary to suppose that every minute thing in a symbol is to receive a complete fulfilment, or that there will be some particular thing to correspond with it. Perhaps all that is meant here is, that as the sun comes forth with splendour from the east, so the angel came with magnificence to perform a task--that of sealing the servants of God --cheerful and joyous like that which the sun performs. It is certain that from no other quarter of the heavens would it be so appropriate to represent an angel as coming forth to perform a purpose of light and mercy and salvation. It does not seem to me, therefore, that we are to look, in the fulfilment of this, for any special influence setting in from the east as that which is symbolized here.

Having the seal of the living God. Bearing it in his hands. In regard to this seal the following remarks may be made:

(a) The phrase "seal of the living God" doubtless means that which God had appointed, or which he would use; that is, if God himself came forth in this manner, he would use this seal for these purposes. Men often have a seal of their own, with some name, symbol, or device, which designates it as theirs, and which no other one has a right to use. A seal is sometimes used by the person himself; sometimes entrusted to a high officer of state; sometimes to the secretary of a corporation; and sometimes, as a mark of special favour, to a friend. In this case it was entrusted to an angel who was authorized to use it, and whose use of it would be sanctioned, of course, wherever he applied it, by the living God, as if he had employed it himself.

(b) As to the form of the seal, we have no information. It would be most natural to suppose that the name "of the living God" would be engraven on it, so that that name would appear on any one to whom it might be affixed. Compare Barnes on "2Ti 2:19". It was customary in the East to brand the name of the master on the forehead of a slave, (Grotius, in loc.;) and such an idea would meet all that is implied in the language here, though there is no certain evidence that there is an allusion to that custom. In subsequent times, in the church, it was common for Christians to impress the sign of the cross on their foreheads. --Tertullian de Corona; Cyrill. lib. vi. See Grotius. As nothing is said here, however, about any mark or device on the seal, conjecture is useless as to what it was.

(c) As to what was to be designated by the seal, the main idea is clear, that it was to place some such mark upon his friends that they would be known to be his, and that they would be safe in the impending calamities. There is perhaps allusion here to Eze 9:4-6, where the following direction to the prophet occurs: "Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh, and that cry, for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite; let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women; but come not near any man upon whom is the mark." The essential ideas in the sealing, in the passage before us, would therefore seem to be,

(1.) that there would be some mark, sign, or token, by which they who were the people of God would be known; that is, there would be something which would answer, in this respect, the same purpose as if a seal had been impressed upon their foreheads. Whether this was an outward badge, or a religious rite, or the doctrines which they would hold and by which they would be known, or something in their spirit and manner which would characterize his true disciples, may be a fair subject of inquiry. It is not specifically designated by the use of the word.

(2.) It would be something that would be conspicuous or prominent, as if it were impressed on the forehead. It would not be merely some internal sealing, or some designation by which they would be known to themselves and to God, but it would be something apparent, as if engraved on the forehead. What this would be, whether a profession, or a form of religion, or the holding of some doctrine, or the manifestation of a particular spirit, is not here designated.

(3.) This would be something appointed by God himself. It would not be of human origin, but would be as if an angel sent from heaven should impress it on the forehead. If it refers to the doctrines which they would hold, they could not be doctrines of human origin; if to the spirit which they would manifest, it would be a spirit of heavenly origin; if to some outward protection, it would be manifest that it was from God.

(4.) This would be a pledge of safety. The design of sealing the persons referred to seems to have been to secure their safety in the impending calamities. Thus the winds were held back until those who were to be sealed could be designated, and then they were to be allowed to sweep over the earth. These things, therefore, we are to look for in the fulfilment of the symbol.

And he cried with a loud voice. As if he had authority to command, and as if the four winds were about to be let forth upon the world.

To whom it was given to hurt the earth and the sea. Who had power committed to them to do this by means of the four winds.

(a) "seal" 2Ti 2:19

Saying, Hurt not the earth, neither the sea, etc. Let the winds be restrained until what is here designated shall be done. These destroying angels were commanded to suspend the work of destruction Until the servants of God could be rendered secure. The division here, as in Rev 7:1, of the "earth, the sea, and the trees," seems to include everything--water, land, and the productions of the earth. Nothing was to be injured until the angel should designate the true servants of God.

Till we have sealed the servants of our God. The use of the plural "we" seems to denote that he did not expect to do it alone. Who were to be associated With him, whether angels or men, he does not intimate; but the work was evidently such that it demanded the agency of more than one.

In their foreheads. Rev 7:2; compare Eze 9:4-5. A mark thus placed on the forehead would be conspicuous, and would be something which could at once be recognised if destruction should spread over the world. The fulfilment of this is to be found in two things:

(a) in something which would be conspicuous or prominent--so that it could be seen; and

(b) in the mark being of such a nature or character that it would be a proper designation of the fact that they were the true servants of God.

(a) "Hurt not" Rev 6:6

(b) "sealed" Eze 9:4

(c) "foreheads" Rev 22:4

(d) "four thousand" Rev 14:1

And I heard the number of them which were sealed. He does not say where he heard that, or by whom it was communicated to him, or when it was done. The material point is, that he heard it; he did not see it done. Either by the angel, or by some direct communication from God, he was told of the number that would be sealed, and of the distribution of the whole number into twelve equal parts, represented by the tribes of the children of Israel.

And there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. In regard to this number, the first and the main question is, whether it is meant that this was to be the literal number, or whether it was symbolical; and, if the latter, of what it is a symbol.

I. As to the first of these inquiries, there does not appear to be any good reason for doubt. The fair interpretation seems to require that it should be understood as symbolical, or as designed not to be literally taken; for

(a) the whole scene is symbolical--the winds, the angels, the sealing.

(b) It cannot be supposed that this number will include all who will be sealed and saved. In whatever way this is interpreted, and whatever we may suppose it to refer to, we cannot but suppose that more than this number will be saved.

(c) The number is too exact and artificial to suppose that it is literal. It is inconceivable that exactly the same number--precisely twelve thousand--should be selected from each tribe of the children of Israel.

(d) If literal, it is necessary to suppose that this refers to the twelve tribes of the children of Israel. But on every supposition this is absurd. Ten of their tribes had been long before carried away, and the distinction of the tribes was lost, no more to be recovered, and the Hebrew people never have been, since the time of John, in circumstances to which the description here could be applicable. These considerations make it clear that the description here is symbolical. But,

II. Of what is it symbolical? Is it of a large number, or of a small number? Is it of those who would be saved from among the Jews, or of all who would be saved in the Christian church--represented as the "tribes of the children of Israel?" To these inquiries we may answer,

(1.) that the representation seems to be rather that of a comparatively small number than a large one, for these reasons:

(a) The number of itself is not large.

(b) The number is not large as compared with those who must have constituted the tribes here referred to--the number twelve thousand, for example, as compared with the whole number of the tribe of Judah, of the tribe of Reuben, etc.

(c) It would seem from the language that there would be some selection from a much greater number. Thus, not all in the tribes were sealed, but those who were sealed were "of all the tribes"-- εκπασηςφυλης; that is, out of these tribes. So in the specification in each tribe --εκφυληςιουδαρουβην, etc. Some out of the tribe, to wit, twelve thousand, were sealed. It is not said of the twelve thousand of the tribes of Judah, Reuben, etc., that they constituted the tribe, but that they were sealed out of the tribe, as a part of it preserved and saved. "When the preposition εκ, or out of, stands after any such verb as sealed, between a definite numeral and a noun of multitude in the genitive, sound criticism requires, doubtless, that the numeral should be thus construed, as signifying, not the whole, but a part taken out."--Elliott, i. 237. Compare Ex 32:28, Nu 1:21, 1Sam 4:10. The phrase, then, would properly denote those taken out of some other and greater number--as a portion of a tribe, and not the whole tribe. If the reference here is to the church, it would seem to denote that a portion only of that church would be sealed.

(d) For the same reason the idea would seem to be, that comparatively a small portion is referred to--as twelve thousand would be comparatively a small part of one of the tribes of Israel; and if this refers to the church, we should expect to find its fulfilment in a state of things in which the largest proportion would not be sealed: that is, in a corrupt state of the church in which there would be many professors of religion, but comparatively few who had real piety.

(2.) To the other inquiry--whether this refers to those who would be sealed and saved among the Jews, or to those in the Christian church-- we may answer,

(a) that there are strong reasons for supposing the latter to be the correct opinion. Long before the time of John all these distinctions of tribe were abolished. The ten tribes had been carried away and scattered in distant lands, never more to be restored; and it cannot be supposed that there was any such literal selection from the twelve tribes as is here spoken of, or any such designation of twelve thousand from each. There was no occasion--either when Jerusalem was destroyed, or at any other time--on which there were such transactions as are here referred to occurring in reference to the children of Israel.

(b) The language is such as a Christian, who had been by birth and education a Hebrew, would naturally use if he wished to designate the church. Compare Barnes on "Jas 1:1".

1. Accustomed to speak of the people of God as "the twelve tribes of Israel," nothing was more natural than to transfer this language to the church of the Redeemer, and to speak of it in that figurative manner. Accordingly, from the necessity of the case, the language is universally understood to have reference to the Christian church. Even Professor Stuart, who supposes that the reference is to the siege and destruction of Jerusalem by the Romans, interprets it of the preservation of Christians, and their flight to Pella, beyond Jordan. Thus interpreted, moreover, it accords with the entire symbolical character of the representation.

(c) The reference to the particular tribes may be a designed allusion to the Christian church as it would be divided into denominations, or known by different names; and the fact that a certain portion would be sealed from every tribe would not be an unfit representation of the fact that a portion of all the various churches or denominations would be sealed and saved. That is, salvation would be confined to no one church or denomination, but among them all there would be found true servants of God. It would be improper to suppose that the division into tribes among the children of Israel was designed to be a type of the sects and denominations in the Christian church, and yet the fact of such a division may not improperly be employed as an illustration of that; for the whole church is made up not of any one denomination alone, but of all who hold the truth combined, as the people of God in ancient times consisted not solely of any one tribe, however large and powerful, but of all combined. Thus understood, the symbol would point to a time when there would be various denominations in the church, and yet with the idea that true friends of God would be found among them all.

(d) Perhaps nothing can be argued from the fact that exactly twelve thousand were selected from each of the tribes. In language so figurative and symbolical as this, it could not be maintained that this proves that the same definite number would be taken from each denomination of Christians. Perhaps all that can be fairly inferred is, that there would be no partiality or preference for one more than another; that there would be no favouritism on account of the tribe or denomination to which any one belonged; but that the seal would be impressed on all, of any denomination, who had the true spirit of religion. No one would receive the token of the Divine favour because he was of the tribe of Judah or Reuben; no one because he belonged to any particular denomination of Christians. Large numbers from every branch of the church would be sealed; none would be sealed because he belonged to one form of external organization rather than to another; none would be excluded because he belonged to any one tribe, if he had the spirit and held the sentiments which made it proper to recognise him as a servant of God. These views seem to me to express the true sense of this passage. No one can seriously maintain that the writer meant to refer literally to the Jewish people; and if he referred to the Christian church, it seems to be to some selection that would be made out of the whole church, in which there would be no favouritism or partiality, and to the fact that, in regard to them, there would be something which, in the midst of abounding corruption or impending danger, would designate them as the chosen people of God, and would furnish evidence that they would be safe.

Of the tribe of Juda were sealed twelve thousand. That is, a selection was made, or a number sealed, as if it had been made from one of the tribes of the children of Israel--the tribe of Judah. If the remarks above made are correct, this refers to the Christian church, and means, in connexion with what follows, that each portion of the church would furnish a definite part of the whole number sealed and saved. We are not required to understand this of the exact number of twelve thousand, but that the designation would be made from all parts and branches of the church as if a selection of the true servants of God were made from the whole number of the tribes of Israel. There seems to be no particular reason why the tribe of Judah was mentioned first. Judah was not the oldest of the sons of Jacob, and there was no settled order in which the tribes were usually mentioned. The order of their birth, as mentioned in Gen 29:1, 30:1, is as follows: Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph, Benjamin. In the blessing of Jacob, Gen 49:1, this order is changed, and is as follows: Reuben, Simeon, Levi, Judah, Zebulun, Issachar, Dan, Gad, Asher, Naphtali, Joseph, Benjamin. In the blessing of Moses, De 33:1, a different order still is observed: Reuben, Judah, Levi, Benjamin, Joseph, Zebulun, Issachar, Gad, Dan, Naphtali, Asher; and in this last, moreover, Simeon is omitted. So again in Eze 48:1, there are two enumerations of the twelve tribes, differing from each other, and both differing from the arrangements above referred to: viz., in Eze 48:31-34, where Levi is reckoned as one, and Joseph as only one; and in Eze 48:1-27, referring to the division of the country, where Levi, who had no heritage in land, is omitted, and Ephraim and Manasseh are counted as two tribes.--Professor Stuart, ii. 172, 173. From facts like these, it is clear that there was no certain and settled order in which the tribes were mentioned by the sacred writers. The same thing seems to have occurred in the enumeration of the tribes which would occur, for example, in the enumeration of the several States of the American Union. There is indeed an order which is usually observed, beginning with Maine, etc., but almost no two writers would observe throughout the same order; nor should we deem it strange if the order should be materially varied by even the same writer in enumerating them at different times, thus, at one time, it might be convenient to enumerate them according to their geographical position; at another, in the order of their settlement; at another, in the order of their admission into the Union; at another, in the order of their size and importance; at another, in the order in which they are arranged in reference to political parties, etc. Something of the same kind may have occurred in the order in which the tribes were mentioned among the Jews. Perhaps this may have occurred also of design, in order that no one tribe might claim the precedence or the pre-eminence by being always placed at the head of the list. If, as is supposed above, the allusion in this enumeration of the tribes was to the various portions of the Christian church, then perhaps the idea intended to be conveyed is, that no one division of that church is to have any preference on account of its locality, or its occupying any particular country, or because it has more wealth, learning, or numbers than others; but that all are to be regarded, where there is the true spirit of religion, as on a level.

There are, however, three peculiarities in this enumeration of the tribes which demand a more particular explanation. The number indeed is twelve, but that number is made up in a peculiar manner.

(1.) Joseph is mentioned, and also Manasseh. The matter of fact was, that Joseph had two sons, Ephraim and Manasseh, (Gen 48:1) and that these two sons gave name to two of the tribes, the tribes of Ephraim and Manasseh. There was, properly speaking, no tribe of the name Joseph. In Nu 13:1 the name Levi is omitted, as it usually is, because that tribe had no inheritance in the division of the land; and in order that the number twelve might be complete, Ephraim and Joseph are mentioned as two tribes, Rev 7:8,11. In verse 11, the writer states expressly that by the tribe Joseph he meant Manasseh--"Of the tribe of Joseph, namely, of the tribe of Manasseh," etc. From this it would seem that, as Manasseh was the oldest, (Gen 48:14) the name Joseph was sometimes given to that tribe. As Ephraim, however, became the largest tribe, and as Jacob in blessing the two sons of Joseph (Gen 48:14) laid his right hand on Ephraim, and pronounced a special blessing on him, (Gen 48:19-20) it would seem not improbable that, when not particularly designated, the name Joseph was given to that tribe, as it is evidently in this place. Possibly the name Joseph may have been a general name which was occasionally applied to either of these tribes. In the long account of the original division of Canaan, in Joshua 13-19, Levi is omitted, because he had no heritage, and Ephraim and Manasseh are mentioned as two tribes. The name Joseph in the passage before us (Rev 7:8) is doubtless designed, as remarked above, to refer to Ephraim.

(2.) In this list (Rev 7:7) the name of Levi is inserted among the tribes. As already remarked, this name is not commonly inserted among the tribes of the children of Israel, because that tribe, being devoted to the sacerdotal office, had no inheritance in the division of the country, but was scattered among the other tribes. See Josh 14:3-4, 18:7. It may have been inserted here, if this refers to the Christian church, to denote that the ministers of the gospel, as well as other members of the church, would share in the protection implied by the sealing; that is, to denote that no class in the church would be excluded from the blessings of salvation.

(3.) The name of one of the tribes--Dan--is omitted; so that by this omission, and the insertion of the tribe of Levi, the original number of twelve is preserved. There have been numerous conjectures as to the reason why the tribe of Dan is omitted here, but none of the solutions proposed are without difficulty. All that can be known, or regarded as probable, on the subject, seems to be this:--

(a) As the tribe of Levi was usually omitted in an enumeration of the tribes, because that tribe had no part in the inheritance of the Hebrew people in the division of the land of Canaan, so there appear to have been instances in which the names of some of the other tribes were omitted, the reason for which is not given. Thus, in Deuteronomy 33, in the blessing pronounced by Moses on the tribes just before his death, the name Simeon is omitted. In 1 Chronicles 4-8, the names of Zebulun and Dan are both omitted. It would seem, therefore, that the name of a tribe might be sometimes omitted without any particular reason being specified.

(b) It has been supposed by some that the name Dan was omitted because that tribe was early devoted to idolatry, and continued idolatrous to the time of the captivity. Of that fact there can be no doubt, for it is expressly affirmed in Jud 18:30; and that fact seems to be a sufficient reason for the omission of the name. As being thus idolatrous, it was in a measure separated from the people of God, and deserved not to be reckoned among them; and in enumerating those who were the servants of God, there seemed to be a propriety that a tribe devoted to idolatry should not be reckoned among the number. This will account for the omission without resorting to the supposition of Grotius, that the tribe of Dan was extinct at the time when the Apocalypse was written--a fact which also existed in regard to all the ten tribes; or to the supposition of Andreas and others, that Dan is omitted because Antichrist was to spring from that tribe--a supposition which is alike without proof and without probability. The fact that Dan was omitted cannot be supposed to have any special significancy in the case before us. Such an omission is what, as we have seen, might have occurred at any time in the enumeration of the tribes.

In reference to the application of this portion of the book, (Rev 7:1-8) or of what is designed to be here represented, there has been, as might be expected, a great variety of opinions. From the exposition of the words and phrases which has been given, it is manifest that we are to look for a series o events like the following:

(1.) Some impending danger, or something that threatened to sweep everything away--like winds that were ready to blow on the earth.

(2.) That tempest restrained or held back, as if the winds were held in check by an angel, and were not suffered to sweep over the world.

(3.) Some new influence or power, represented by an angel coming from the east--the great source of light--that should designate the true church of God--the servants of the Most High.

(4.) Some mark or note by which the true people of God could be designated, or by which they could be known--as if some name were impressed on their foreheads.

(5.) A selection or election of the number from a much greater number who were the professed, but were not the true servants of God.

(6.) A definite, though comparatively a small number thus designated out of the whole mass.

(7.) This number taken from all the divisions of the professed people of God, in such numbers, and in such a manner, that it would be apparent that there would be no partiality or favouritism; that is, that wherever the true servants of God were found, they would be sealed and saved. These are things which lie on the face of the passage, if the interpretation above given is correct, and in its application it is necessary to find some facts that will properly correspond with these things.

If the interpretation of the sixth seal proposed above is correct, then we are to look for the fulfilment of this in events that soon succeeded those which are there referred to, or at least which had their commencement at about that time; and the inquiry now is, whether there were any events that would accord properly with the interpretation here proposed: that is, any impending and spreading danger; any restraining of that danger; any process of designating the servants of God so as to preserve them; anything like a designation or selection of them from among the masses of the professed people of God? Now, in respect to this, the following facts accord so well with what is demanded in the interpretation, that it may be regarded as morally certain that they were the things which were thus made to pass in vision before the mind of John. They have at least this degree of probability, that if it were admitted that he intended to describe them, the symbols which are actually employed are those which it would have been proper to select to represent them.

I. The impending danger, like winds restrained, that threatened to sweep everything away, and to hasten on the end of the world. In reference to this, there may have been two classes of impending danger--that from the invasion of the Northern hordes, referred to in the sixth seal, (chapter 6) and that from the influx of error, that threatened the ruin of the church.

(a) As to the former, the language used by John will accurately express the state of things as it existed at the period supposed at the time of the sixth seal--the series of events introduced, now suspended, like the opening of the seventh seal. The idea is that of nations pressing on to conquest; heaving like tempests on the borders of the empire; overturning everything in their way; spreading desolation by fire and sword, as if the world were about to come to an end. The language used by Mr. Gibbon in describing the times here referred to is so applicable, that it would seem almost as if he had the symbols used by John in his eye. Speaking of the time of Constantine, he says, "The threatening tempest of barbarians, which so soon subverted the foundations of Roman greatness, was still repelled, or suspended on the frontiers," i. 362. This language accurately expresses the condition of the Roman world at the period succeeding the opening of the sixth seal; the period of suspended judgments in order that the servants of God might be sealed. Rev 6:12-17. The nations which ultimately spread desolation through the empire hovered around its borders, making occasional incursions into its territory; even carrying their arms, as we have seen in some in stances, as far as Rome itself, but still restrained from accomplishing the final purpose of overthrowing the city and the empire. The church and the state alike were threatened with destruction, and the impending wrath seemed only to beheld back as if to give time to accomplish some other purpose.

(b) At the same time, there was another class of evils which threatened to sweep like a tempest over the church--the evils of error in doctrine that sprang up on the establishment of Christianity by Constantine. That fact was followed with a great increase of professors of religion, who, for various purposes, crowded into a church patronized by the state--a condition of things which tended to do more to destroy the church than all that had been done by persecution had accomplished. This effect was natural; and the church became filled with those who had yielded themselves to the Christian faith from motives of policy, and who, having no true spiritual piety, were ready to embrace the most lax views of religion, and to yield themselves to any form of error. Of this period, and of the effect of the conversion of Constantine in this respect, Mr. Gibbon makes the following remarks, strikingly illustrative of the view now taken of the meaning of this passage: "The hopes of wealth and honour, the example of an emperor, his exhortations, his irresistible smiles, diffused conviction among the venal and obsequious crowds which usually fill the departments of a palace. The cities which signalized a forward zeal, by the voluntary destruction of their temples, were distinguished by municipal privileges, and rewarded with popular donatives; and the new capital of the East gloried in the singular advantage, that Constantinople was never profaned by the worship of idols. As the lower ranks of society are governed by imitation, the conversion of those who possessed any eminence of birth, of power, or of riches, was soon followed by dependent multitudes. The salvation of the common people was purchased at an easy rate, if it be true that, in one year, twelve thousand men were baptized at Rome, besides a proportionable number of women and children, and that a white garment, with twenty pieces of gold, had been promised by the emperor to every convert," i. 425. At a time, therefore, when it might have been supposed that, under the patronage of a Christian emperor, the truth would have spread around the world, the church was exposed to one of its greatest dangers--that arising from the fact that it had become united with the state. About the same time, also, there sprang up many of those forms of error which have spread farthest over the Christian world, and which then threatened to become the universal form of belief in the church. Of this class of doctrine were the views of Arius, and the views of Pelagius--forms of opinion which there were strong reasons to fear might become the prevailing belief of the church, and essentially change its character. About this time, also, the church was passing into the state in which the Papacy would arise--that dark and gloomy period in which error would spread over the Christian world, and the true servants of God would retire for a long period into obscurity. "We are now but a little way off from the commencement of that noted period--obscurely hinted at by Daniel, plainly announced by John--the twelve hundred and sixty prophetic days or years, for which preparations of a very unusual kind, but requisite, doubtless, are made. This period was to form the gloomiest, without exception, in the annals of the world--the period of Satan's highest success, and of the church's greatest depression; and lest she should become during it utterly extinct, her members, never so few as then, were all specially sealed. The long night passes on, darkening as it advances; but the sealed company are not visible; they disappear from the Apocalyptic stage, just as they then disappeared from the observation of the world; for they fled away to escape the fire and the dungeons of their persecutors, to hide in the hoary caves of the earth, or to inhabit the untrodden regions of the wilderness, or to dwell beneath the shadow of the Alps, or to enjoy fellowship with God, emancipated and unknown, in the deep seclusion and gloom of some convent." --The Seventh Vial, London, 1848, pp. 27, 28. These facts seem to me to show, with a considerable degree of probability, what was designated by the suspense which occurred after the opening of the sixth seal--when the affairs of the world seemed to be hastening on to the great catastrophe. At that period, the prophetic eye sees the tendency of things suddenly arrested; the winds held back, the church preserved, and a series of events introduced, intended to designate and to save from the great mass of those who professedly consutured the "tribes of Israel," a definite number who should be in fact the true church of God.

This note purposely split at this point. Continued at next verse. Rev 7:6 -----------------------------------------------------------------------

Rev 7:5

Continuation of Note from Revelation 7:5

II. The facts, then, to which there is reference in checking the tendency of things, and sealing the servants of God, may have been the following:

(a) The preservation of the church from extinction during those calamitous periods when ruin seemed about to sweep over the Roman world. Not only as a matter of fact was there a suspension of those impending judgments that seemed to threaten the very extinction of the empire by the invasion of the Northern hordes, (Rev 4:1 and following) but there were special

acts in favour of the church, by which these fierce barbarians appeared not only to be restrained from destroying the church, but to be influenced by tenderness and sympathy for it, as if they were raised up to preserve it when Rome had done all it could to destroy it. It would seem as if God restrained the rage of these hordes for the sake of preserving his church; as if he had touched their hearts that they might give to Christians an opportunity to escape in the impending storm. We may refer here particularly to the conduct of Alaric, king of the Goths, in the attack on Rome already referred to; and, as usual, we may quote from Mr. Gibbon, who will not be suspected of a design to contribute anything to the illustration of the Apocalypse. "At the hour of midnight," says he, (vol. ii. pp. 260, 261,) "the Salarian gate was silently opened, and the inhabitants were awakened by the tremendous sound of the Gothic trumpet. Eleven hundred and sixty-three years after the foundation of Rome, the imperial city, which had subdued and civilized so considerable a part of mankind, was delivered to the licentious fury of the tribes of Germany and Scythia. The proclamation of Alaric, when he forced his entrance into the vanquished city, discovered, however, some regard for the laws of humanity and religion. He encouraged his troops boldly to seize the rewards of valour, and to enrich themselves with the spoils of a wealthy and effeminate people; but he exhorted them at the same time to spare the lives of the unresisting citizens, and to respect the churches of the apostles St. Peter and St. Paul as holy and inviolable sanctuaries. While the barbarians roamed through the city in quest of prey, the humble dwelling of an aged virgin, who had devoted her life to the service of the altar, was forced open by one of the powerful Goths. He immediately demanded, though in civil language, all the gold and silver in her possession; and was astonished at the readiness with which she conducted him to a splendid hoard of massy plate, of the richest materials and the most curious workmanship. The barbarian viewed with wonder and delight this valuable acquisition, till he was interrupted by a serious admonition, addressed to him in the following words: 'These,' said she, 'are the consecrated vessels belonging to St. Peter; if you presume to touch them, the sacrilegious deed will remain on your consciences: for my part, I dare not keep what I am unable to defend.' The Gothic captain, struck with reverential awe, despatched a messenger to inform the king of the treasure which he had discovered; and received a peremptory order from Alaric, that all the consecrated plate and ornaments should be transported, without damage or delay, to the church of the apostle. From the extremity, perhaps, of the Quirinal hill, to the distant quarter of the Vatican, a numerous detachment of the Goths, marching in order of battle through the principal streets, protected, with glittering arms, the long train of their devout companions, who bore aloft on their heads the sacred vessels of gold and silver; and the martial shouts of the barbarians were mingled with the sound of religious psalmody. From all the adjacent houses, a crowd of Christians hastened to join this edifying procession; and a multitude of fugitives, without distinction of age or rank, or even of sect, had the good fortune to escape to the secure and hospitable sanctuary of the vatican." In a note, Mr. Gibbon adds: "According to Isidore, Alaric himself was heard to say, that he waged war with the Romans, and not with the apostles." He adds also, (p. 261), "The learned work concerning the City of God was professedly composed by St. Augustine to justify the ways of Providence in the destruction of the Roman greatness. He celebrates with peculiar satisfaction this memorable triumph of Christ; and insults his adversaries by challenging them to produce some similar example of a town taken by storm, in which the fabulous gods of antiquity had been able to protect either themselves or their deluded rotaries." We may refer here, also, to that work of Augustine as illustrating the passage before us. In book i., chapter, 2, he defends this position, that "there never was war in which the conquerors would spare them whom they conquered for the gods they worshipped"--referring particularly to the sacking of Troy; in chapter 3, he appeals to the example of Troy; in chapter 4, he appeals to the sanctuary of Juno, in Troy; in chapter 6, he shows that the Romans never spared the temples of those cities which they destroyed; and in chapter 6, he maintains that the fact that mercy was shown by the barbarians in the sacking of Rome was "through the power of the name of Jesus Christ." In illustration of this, he says, "Therefore, all the spoil, murder, violence, and affliction, that in this fresh calamity came upon Rome, were nothing but the ordinary effects following the custom of war. But that which was so unaccustomed, that the savage nature of the barbarians should put on a new shape, and appear so merciful, that it would make choice of great and spacious churches, to fill with such as it meant to show pity on, from which none should be haled to slaughter or slavery, in which none should be hurt, to which many by their courteous foes should be conducted, and out of which none should be led into bondage; this is due to the name of Christ, this is due to the Christian profession; he that seeth not is blind; he that seeth and praiseth it not is unthankful; he that hinders him that praiseth it is mad."--City of God, p. 11, London, 1620. Such a preservation of Christians; such a suspension of judgments, when all things seemed to be on the verge of ruin, would not be inappropriately represented by winds that threatened to sweep over the world; by the staying of those winds by some remarkable power, as by an angel; and by the special interposition which spared the church in the tumults and terrors of a siege, and of the sacking of a city.

(b) There may have been a reference to another class of Divine interpositions at about the same time, to designate the true servants of God. It has been already remarked, that from the time when Constantine took the church under his patronage, and it became connected with the state, there was a large accession of nominal professors in the church, producing a great corruption in regard to spiritual religion, and an extended prevalence of error. Now, the delay here referred to, between the opening of the sixth and seventh seals, may have referred to the fact that, during this period, the true doctrines of Christianity would be vindicated and established in such away that the servants of God would be "sealed" and designated in contradistinction from the great mass of the professed followers of Christ, and from the numerous advocates of error. From that mass, a certain and definite number was to be sealed --implying, as we have seen, that there would be a selection, or that there would be something which would discriminate them from the multitudes as the true servants of God. This is represented by an angel coming from the east: the angel representing the new heavenly influence coming upon the church; and the coming from the east--as the east is the quarter where the sun rises--denoting that it came from the source and fountain of light--that is, God. The "sealing" would denote anything in this new influence or manifestation which would mark the true children of God, and would be appropriately employed to designate any doctrines which would keep up true religion in the world; which would preserve correct views about God, the way of salvation, and the nature of true religion, and which would thus determine where the church of God really was. If there should be a tendency in the church to degenerate into formality; if the rules of discipline should be relaxed; if error should prevail as to what constitutes spiritual religion; and if there should be a new influence at that time which would distinguish those who were the children of God from those who were not, this would be appropriately represented by the angel from the east, and by the sealing of the servants of God. Now it requires but a slight knowledge of the history of the Roman empire, and of the church, at the period supposed here to be referred to, to perceive that all this occurred. There was a large influx of professed converts. There was a vast increase of worldliness. There was a wide diffusion of error. Religion was fast becoming mere formalism. The true church was apparently fast verging to ruin. At this period God raised up distinguished men--as if they had been angels ascending from the east--who came as with the "seal of the living God"--the doctrines of grace, and just views of spiritual religion-to designate who were, and who were not, the "true servants of God" among the multitudes who professed to be his followers. Such were the doctrines of Athanasius and Augustine--those great doctrines on which the very existence of the true church has in all ages depended. The doctrines thus illustrated and defended were fitted to make a broad line of distinction between the true church and the world, and this would be well represented by the symbol employed here--for it is by these doctrines that the true people of God are sealed and confirmed. On this subject, comp. Elliott, i. 279-292. The general sense here intended to be expressed is, that there was at the period referred to, after the conversion of Constantine, a decided tendency to a worldly, formal, lax kind of religion in the church; a very prevalent denial of the doctrine of the Trinity and of the doctrines of grace; a lax mode of admitting members to the church, with little or no evidence of true conversion; a disposition to attribute saving grace to the ordinances of religion, and especially to baptism; a disposition to rely on the outward ceremonies of religion, with little acquaintance with its spiritual power; and a general breaking down of the barriers between the church and the world, as there is usually in a time of outward prosperity, and especially when the church is connected with the state. At this time there arose another set of influences well represented by the angel coming from the east, and sealing the true servants of God, in illustration and confirmation of the true doctrines of Christianity--doctrines on which the spirituality of the church has always depended: the doctrines of the Trinity, the atonement, the depravity of man, regeneration by the agency of the Holy Spirit, justification by faith, the sovereignty of God, and kindred doctrines. Such doctrines have in all ages served to determine where the true church is, and to designate and "seal" the servants of the Most High.

(c) This process of "sealing" may be regarded as continued during the long night of Papal darkness that was coming upon the church, when error would abound, and the religion of forms would be triumphant. Even then, in places obscure and unknown, the work of sealing the true servants of God might be going forward--for even in those times of gloomy night there were those, though comparatively few in number, who loved the truth, and who were the real servants of God. The number of the elect were filling up, for even in the darkest times there were those who loved the cause of spiritual religion, and who bore upon them the impress of the "seal of the living God." Such appears to have been the intent of this sealing vision: a staying of the desolation that, in various forms, was sweeping over the world, in order that the true church might be safe, and that a large number, from all parts of the church, might be sealed and designated as the true servants of God. The winds, that blowed from all quarters, were stayed as if by mighty angels. A new influence, from the great source of light, came in to designate those who were the true servants of the Most High, as if an angel had come from the rising sun with the seal of the living God, to impress it on their foreheads. A selection was made out of a church filling up with formalists, and in which the true doctrines of spiritual religion were fast fading away, of those who could be designated as the true servants of God. By their creed, and their lives, and their spirit, and their profession, they could be designated as the true servants of God, as if a visible mark were impressed on their foreheads. This selection was confined to no place, no class, no tribe, no denomination. It was taken from the whole of Israel, in such numbers that it could be seen that none of the tribes were excluded from the honour, but that, wherever the true spirit of religion was, God was acknowledging these tribes--or churches--as his, and there he was gathering a people to himself. This would be long continued, until new scenes would open, and the eye would rest on other developments in the series of symbols, revealing the glorious host of the redeemed emerging from darkness, and in countless numbers triumphing before the throne.

After this. Gr., "After these things"--μεταταυτα: that is, after I saw these things thus represented, I had another vision. This would undoubtedly imply, not only that he saw these things after he had seen the sealing of the hundred and forty-four thousand, but that they would occur subsequently to that. But he does not state whether they would immediately occur, or whether other things might not intervene. As a matter of fact, the vision seems to be transferred from earth to heaven--for the multitudes which he saw appeared "before the throne," (Rev 7:9) that is, before the throne of God in heaven. The design seems to be to carry the mind forward quite beyond the storms and tempests of earth--the scenes of woe and sorrow--the days of error, darkness, declension, and persecution into that period when the church should be triumphant in heaven. Instead, therefore, of leaving the impression that the hundred and forty-four thousand would be all that would be saved, the eye is directed to an innumerable host, gathered from all ages, all climes, and all people, triumphant in glory. The multitude that John thus saw was not, therefore, I apprehend, the same as the hundred and forty- four thousand, but a far greater number--the whole assembled host of the redeemed in heaven, gathered there as victors, with palm-branches, the symbols of triumph, in their hands. The object of the vision is to cheer those who are desponding in times of religious declension and in seasons of persecution, and when the number of true Christians seems to be small, with the assurance that an immense host shall be redeemed from our world, and be gathered triumphant before the throne.

I beheld. That is, he saw them before the throne. The vision is transferred from earth to heaven; from the contemplation of the scene when desolation seemed to impend over the world, and when comparatively few in number were "sealed" as the servants of God, to the time when the redeemed would be triumphant, and when a host which no man can number would stand before God.

And, lo. Indicating surprise. A vast host burst upon the view. Instead of the comparatively few who were sealed, an innumerable company were presented to his vision, and surprise was the natural effect.

A great multitude. Instead of the comparatively small number on which the attention had been fixed.

Which no man could number. The number was so great that no one could count them, and John, therefore, did not attempt to do it. This is such a statement as one would make who should have a view of all the redeemed in heaven. It would appear to be a number beyond all power of computation. This representation is in strong contrast with a very common opinion that only a few will be saved. The representation in the Bible is, that immense hosts of the human race will be saved; and though vast numbers will be lost, and though at any particular period of the world hitherto it may seem that few have been in the path to life, yet we have every reason to believe that, taking the race at large, and estimating it as a whole, a vast majority of the whole will be brought to heaven. For the true religion is yet to spread all over the world, and perhaps for many, many thousands of years, piety is to be as prevalent as sin has been; and in that long and happy time of the world's history we may hope that the numbers of the saved may surpass all who have been lost in past periods, beyond any power of computation. Rev 20:3 and through verse 6.

Of all nations. Not only of Jews; not only of the nations which in the time of the sealing vision had embraced the gospel, but of all the nations of the earth. This implies two things:

(a) that the gospel would be preached among all nations; and

(b) that even when it was thus preached to them they would keep up their national characteristics. There can be no hope of blending all the nations of the earth under one visible sovereignty. They may all be subjected to the spiritual reign of the Redeemer, but still there is no reason to suppose that they will not have their distinct organizations and laws.

And kindreds--φυλων This word properly refers to those who are descended from a common ancestry, and hence denotes a race, lineage, kindred. It was applied to the tribes of Israel, as derived from the same ancestor, and for the same reason might be applied to a clan, and thence to any division in a nation, or to a nation itself--properly retaining the notion that it was descended from a common ancestor. Here it would seem to refer to a smaller class than a nation--the different clans of which a nation might be composed.

And people--λαων. This word refers properly to a people or community as a mass, without reference to its origin or any of its divisions. The former word would be used by one who should look upon a nation as made up of portions of distinct languages, clans, or families; this word would be used by one who should look on such an assembled people as a mere mass of human beings, with no reference to their difference of clanship, origin, or language.

And tongues. Languages. This word would refer also to the inhabitants of the earth, considered with respect to the fact that they speak different languages. The use of particular languages does not designate the precise boundaries of nations--for often many people speaking different languages are united as one nation, and often those who speak the same language constitute distinct nations. The view, therefore, with which one would look upon the dwellers on the earth, in the use of the word tongues or languages, would be, not as divided into nations; not with reference to their lineage or clanship; and not as a mere mass without reference to any distinction, but as divided by speech. The meaning of the whole is, that persons from all parts of the earth, as contemplated in these points of view, would be among the redeemed. Compare Dan 3:4; Dan 4:1.

Stood before the throne. The throne of God.

Rev 4:2. The throne is there represented as set up in heaven, and the vision here is a vision of what will occur in heaven. It is designed to carry the thoughts beyond all the scenes of conflict, strife, and persecution on earth, to the time when the church shall be triumphant in glory--when all storms shall have passed by; when all persecutions shall have ceased; when all revolutions shall have occurred; when all the elect--not only the hundred and forty-four thousand of the sealed, but of all nations and times--shall have been gathered in. There was a beautiful propriety in this vision. John saw the tempests stayed, as by the might of angels. He saw a new influence and power that would seal the true servants of God. But those tempests were stayed only for a time, and there were more awful visions in reserve than any which had been exhibited revisions of woe and sorrow, of persecution and of death. It was appropriate, therefore, just at this moment of calm suspense--of delayed judgments--to suffer the mind to rest on the triumphant close of the whole in heaven, when a countless host would be gathered there with palms in their hands, uniting with angels in the worship of God. The mind, by the contemplation of this beautiful vision, would be refreshed and strengthened for the disclosure of the awful scenes which were to occur on the sounding of the trumpets under the seventh seal. The simple idea is, that, amidst the storms and tempests of life--scenes of existing or impending trouble and wrath--it is well to let the eye rest on the scene of the final triumph, when innumerable hosts of the redeemed shall stand before God, and when sorrow shall be known no more.

And before the Lamb. In the midst of the throne--in heaven. Rev 5:6

Clothed with white robes. The emblems of innocence or righteousness, uniformly represented as the raiment of the inhabitants of heaven. Rev 3:4; Rev 6:11.

And palms in their hands. Emblems of victory. Branches of the palm-tree were carried by the victors in the athletic contests of Greece and Rome, and in triumphal processions. Mt 21:8. The palm-tree--straight, elevated, majestic--was an appropriate emblem of triumph. The portion of it which was borne in victory was the long leaf which shoots out from the top Of the tree. See Eschenberg, Manual of Class. Lit. p. 243, and Lev 23:40: "And ye shall take you on the first day the boughs of goodly trees, branches of palm-trees," etc. So in the Saviour's triumphal entry into Jerusalem, (Jn 12:12-13) "On the next day much people--took branches of palm-trees, and went forth to meet him, and cried, Hosanna."

(a) "nations" Rev 5:9, Rom 11:25

(b) "clothed" Rev 6:11

(c) "palms" Lev 23:40

And cried with a loud voice. Compare Zech 4:7. This is expressive of the greatness of their joy; the ardour and earnestness of their praise.

Salvation to our God. The word rendered salvation--σωτηρια --means properly safety, deliverance, preservation; then welfare or prosperity; then victory; then, in a Christian sense, deliverance from punishment and admission to eternal life. Here the idea seems to be, that their deliverance from sin, danger, persecution, and death, was to be ascribed solely to God. It cannot be meant, as the words would seem to imply, that they desired that God might have salvation; but the sense is, that their salvation was to be attributed entirely to him. This will undoubtedly be the song of the released for ever, and all who reach the heavenly world will feel that they owe their deliverance from eternal death, and their admission to glory, wholly to him. Professor Robinson (Lex.) renders the word here victory. The fair meaning is, that whatever is included in the word salvation will be due to God alone--the deliverance from sin, danger, and death; the triumph over every foe; the resurrection from the grave; the rescue from eternal burnings; the admission to a holy heaven--victory in all that that word implies will be due to God.

Which sitteth upon the throne. Rev 4:2.

And unto the Lamb. Rev 5:6. God the Father, and He who is the Lamb of God, alike claim the honour of salvation. It is observable here, that the redeemed ascribe their salvation to the Lamb as well as to Him who is on the throne. Could they do this if he who is referred to as the "Lamb" were a mere man? Could they if he were an Could angel? they if he were not equal with the Father? Do those who are in heaven worship a creature? Will they unite a created being with the Anointed One in acts of solemn adoration and praise?

(d) "cried" Zech 4:7

(e) "Salvation" Rev 19:1, Isa 43:11

And all the angels stood round about the throne. Rev 5:11.

And about the elders. Rev 4:4

And the four beasts. Rev 4:6. The meaning is, that the angels stood in the outer circle, or outside of the elders and the four living creatures. The redeemed, it is manifest, occupied the inner circle, and were near the throne, though their precise location is not mentioned. The angels sympathize with the church redeemed and triumphant, as they did with the church in its conflicts and trials, and they now appropriately unite with that church in adoring and praising God. They see, in that redemption, new displays of the character of God, and they rejoice that that church is rescued from its troubles, and is now brought triumphant to heaven.

And fell before the throne on their faces. The usual position of profound adoration, Rev 4:10, 5:8.

And worshipped God. Rev 5:11; Rev 5:12.

Saying, Amen. Rev 1:7. The word Amen here is a word strongly affirming the truth of what is said, or expressing hearty assent to it. It may be uttered, as expressing this, either in the beginning or end of a sentence. Thus wills are commonly commenced, "In the name of God, Amen."

Blessings and glory, etc. Substantially the same ascription of praise occurs in Rev 5:12. Rev 5:12. The general idea is, that the highest kind of praise is to be ascribed to God; everything excellent in character is to be attributed to him; every blessing which is received is to be traced to him. The order of the words indeed is changed, but the sense is substantially the same. In the former case (Rev 5:12) the ascription of praise is to the Lamb-- the Son of God; here it is to God. In both instances the worship is described as rendered in heaven; and the use of the language shows that God and the Lamb are regarded in heaven as entitled to equal praise. The only words found here which do not occur in Rev 5:12 are thanksgiving and might--words which require no particular explanation.

(a) "saying" Rev 5:13,14

And one of the elders. Rev 4:4. That is, as there understood, one of the representatives of the church before the throne.

Answered. The word answer, with us, means to reply to something which has been said. In the Bible, however, the word is not unfrequently used in the beginning of a speech, where nothing has been said--as if it were a reply to something that might be said on the subject; or to something that is passing through the mind of another; or to something in the case under consideration which suggests an inquiry. Compare Isa 65:24, Dan 2:26, Acts 5:8. Thus it is used here. John was looking on the host, and reflecting on the state of things; and to the train of thought passing through his mind the angel answered by an inquiry as to a part of that host. Professor Stuart renders it accosted me.

What are these which are arrayed in white robes? Who are these? The object evidently is to bring the case of these persons more particularly into view. The vast host with branches of palm had attracted the attention of John, but it was the object of the speaker to turn his thoughts to a particular part of the host--the martyrs who stood among them. He would seem, therefore, to have turned to a particular portion of the immense multitude of the redeemed, and by an emphasis on the word these--"Who are these?"--to have fixed the eye upon them. All those who are before the throne are represented as clothed in white robes, (Rev 7:9) but the eye might be directed to a particular part of them as grouped together, and as having something peculiar in their position or appearance. There was a propriety in thus directing the mind of John to the martyrs as triumphing in heaven, in a time when the churches were suffering persecution, and in view of the vision which he had had of times of darkness and calamity coming upon the world at the opening of the sixth seal. Beyond all the scenes of sorrow and grief, he was permitted to see the martyrs triumphing in heaven.

Arrayed in white robes. Rev 7:9.

And whence came they? The object is to fix the attention more distinctly on what is said of them, that they came up out of great tribulation.

And I said unto him, Sir, thou knowest. The word sir in this place--κυριε, lord--is a form of respectful address, such as would be used when speaking to a superior, Gen 43:20, Mt 13:27 Mt 21:30, 27:63, Jn 4:11,15,19,49, 5:7, 12:21, 20:15. The simple meaning of the phrase "thou knowest" is, that he who had asked the question must be better informed than he to whom he had proposed it. It is, on the part of John, a modest confession that he did not know, or could not be presumed to know, and at the same time the respectful utterance of an opinion that he who addressed this question to him must be in possession of this knowledge.

And he said unto me. Not offended with the reply, and ready, as he had evidently intended to do, to give him the information which he needed.

These are they which came out of great tribulation. The word rendered tribulation--θλιψις--is a word of general character, meaning affliction, though perhaps there is here an allusion to persecution. The sense, however, would be better expressed by the phrase great trials. The object seems to have been to set before the mind of the apostle a view of those who had suffered much, and who by their sufferings had been sanctified and prepared for heaven, in order to encourage those who might be yet called to suffer.

And have washed their robes. To wit, in the blood of the Lamb.

And made them white in the blood of the Lamb. There is some incongruity in saying that they had made them white in the blood of the Lamb; and the meaning therefore must be, that they had cleansed or purified them in that blood. Under the ancient ritual, various things about the sanctuary were cleansed from ceremonial defilement by the sprinkling of blood on them--the blood of sacrifice. In accordance with that usage the blood of the Lamb--of the Lord Jesus--is said to cleanse and purify. John sees a great company with white robes. The means by which it is said they became white or pure is the blood of the Lamb. It is not said that they were made white as the result of their sufferings or their afflictions, but by the blood of the Lamb. The course of thought here is such that it would be natural to suppose that, if at any time the great deeds or the sufferings of the saints could contribute to the fact that they will wear white robes in heaven, this is an occasion on which there might be such a reference. But there is no allusion to that. It is not by their own sufferings and trials, their persecutions and sorrows, that they are made holy, but by the blood of the Lamb that had been shed for sinners. This reference to the blood of the Lamb is one of the incidental proofs that occur so frequently in the Scriptures of the reality of the atonement. It could be only in allusion to that, and with an implied belief in that, that the blood of the Lamb could be referred to as cleansing the robes of the saints in heaven. If he shed his blood merely as other men have done; if he died only as a martyr, what propriety would there have been in referring to his blood more than to the blood of any other martyr? And what influence could the blood of any martyr have in cleansing the robes of the saints heaven? The fact is, that if that were all, such language would be unmeaning. It is never used except in connexion with the blood of Christ; and the language of the Bible everywhere is such as would be employed on the supposition that he shed his blood to make expiation for sin, and on no other supposition. On the general meaning of the language used here, and the sentiment expressed, Heb 9:14; 1Jn 1:7.

(b) "tribulation" Rev 6:9, Jn 16:33

(c) "washed" 1Cor 6:11, Heb 9:14

(d) "blood" Rev 1:5, 1Jn 1:7

Therefore are they before the throne of God. The reason why they are there is to be traced to the fact that the Lamb shed his blood to make expiation for sin. No other reason can be given why any one of the human race is in heaven; and that is reason enough why any of that race are there.

And serve him day and night in his temple. That is, continually or constantly. Day and night constitute the whole of time, and this expression, therefore, denotes constant and uninterrupted service. On earth, toil is suspended by the return of night, and the service of God is intermitted by the necessity of rest; in heaven, as there will be no weariness, there will be no need of intermission, and the service of God, varied doubtless to meet the state of the mind, will be continued for ever. The phrase "to serve him in his temple" refers undoubtedly to heaven, regarded as the temple or holy dwelling-place of God. Rev 1:6.

And he that sitteth on the throne. God. Rev 4:2.

Shall dwell among them--σκηνωσει. This word properly means, to tent, to pitch a tent; and, in the New Testament, to dwell as in tents. The meaning here is, that God would dwell among them as in a tent, or would have his abode with them. Perhaps the allusion is to the tabernacle in the wilderness. That was regarded as the peculiar dwelling-place of God, and that always occupied a central place among the tribes of Israel. So in heaven--there will be the consciousness always that God dwells there among his people, and that the redeemed are gathered around him in his own house. Professor Stuart renders this, it seems to me with less beauty and propriety, "will spread his tent over them," as meaning that he would receive them into intimate connexion and union with him, and offer them his protection: Compare Rev 21:3.

(e) "dwell" Rev 1:5, 1Jn 1:7

They shall hunger no more. A considerable portion of the redeemed who will be there, were, when on the earth, subjected to the evils of famine; many who perished with hunger. In heaven, they will be subjected to that evil no more, for there will be no want that will not be supplied. The bodies which the redeemed will have --spiritual bodies (1Cor 15:44)--will doubtless be such as will be nourished in some other way than by food, if they require any nourishment; and whatever that nourishment may be, it will be fully supplied. The passage here is taken from Isa 49:10: "They shall not hunger nor thirst; neither shall the heat nor sun smite them." Isa 49:10.

Neither thirst any more. As multitudes of the redeemed have been subjected to the evils of hunger, so have multitudes also been subjected to the pains of thirst. In prison; in pathless deserts; in times of drought, when wells and fountains were dried up, they have suffered from this cause--a cause producing as intense suffering perhaps as any that man endures. Compare Ex 17:3, Ps 63:1, Lam 4:4, 2Cor 11:27. It is easy to conceive of persons suffering so intensely from thirst that the highest vision of felicity would be such a promise as that in the words before us--"neither thirst any more."

Neither shall the sun light on them. It is hardly necessary, perhaps, to say that the word light here does not mean to enlighten, to give light to, to shine on. The Greek is πεση--fall on--and the reference, probably, is to the intense and burning heat of the sun, commonly called a sun-stroke. Excessive heat of the sun, causing great pain or sudden death, is not a very uncommon thing among us, and must have been more common in the warm climates and burning sands of the countries in the vicinity of Palestine. The meaning here is, that in heaven they would be free from this calamity.

Nor any heat. In Isa 49:10, from which place this is quoted, the expression is: sharab, properly denoting heat or burning, and particularly the mirage, the excessive heat of a sandy desert producing a vapour which has a striking resemblance to water, and which often misleads the unwary traveller by its deceptive appearance. Isa 35:7. The expression here is equivalent to intense heat; and the meaning is, that in heaven the redeemed will not be subjected to any such suffering as the traveller often experiences in the burning sands of the desert. The language would convey a most grateful idea to those who had been subjected to these sufferings, and is one form of saying that, in heaven, the redeemed will be delivered from the ills which they suffer in this life. Perhaps the whole image here is that of travellers who have been on a long journey, exposed to hunger and thirst, wandering in the burning sands of the desert, and exposed to the fiery rays of the sun, at length reaching their quiet and peaceful home, where they would find safety and abundance. The believer's journey from earth to heaven is such a pilgrimage.

(a) "hunger" Isa 49:10

(b) "heat" Ps 121:6

(c) "feed" Ps 23:1,2,5, 36:8, Isa 40:11

(d) "wipe" Isa 25:8

For the Lamb, which is in the midst of the throne. Rev 5:6. He is still the great agent in promoting the happiness of the redeemed in heaven.

Shall feed them. Rather, shall exercise over them the office of a shepherd--πομανει. This includes much more than mere feeding. It embraces all the care which a shepherd takes of his flock--watching them, providing for them, guarding them from danger. Compare Ps 23:1-2,6, 36:8. Isa 40:11

And shall lead them unto living fountains of waters. Living fountains refer to running streams, as contrasted with standing water and stagnant pools. Jn 4:10. The allusion is undoubtedly to the happiness of heaven, represented as fresh and ever-flowing, like streams in the desert. No image of happiness, perhaps, is more vivid, or would be more striking to an Oriental, than that of such fountains flowing in sandy and burning wastes. The word living here must refer to the fact that that happiness will be perennial. These fountains will always bubble; these streams will never dry up. The thirst for salvation will always be gratified; the soul will always be made happy.

And God shall wipe away all tears from their eyes. This is a new image of happiness taken from another place in Isaiah, (Isa 25:8) "The Lord God will wipe away tears from off all faces." The expression is one of exquisite tenderness and beauty. The poet Burns said that he could never read this without being affected to weeping. Of all the negative descriptions of heaven, there is no one perhaps that would be better adapted to produce consolation than this. This is a world of weeping --a vale of tears. Philosophers have sought a brief definition of man, and have sought in vain. Would there be any better description of him, as representing the reality of his condition here, than to say that he is one who weeps? Who is there of the human family that has not shed a tear? Who that has not wept over the grave of a friend; over his own losses and cares; over his disappointments; over the treatment he has received from others; over his sins; over the follies, vices, and woes of his fellow-men? And what a change would it make in our world if it could be said that hence forward not another tear would be shed; not a head would ever be bowed again in grief! Yet this is to be the condition of heaven. In that world there is to be no pain, no disappointment, no bereavement. No friend is to lie in dreadful agony on a sick bed; no grave is to be opened to receive a parent, a wife, a child; no gloomy prospect of death is to draw tears of sorrow from the eyes. To that blessed world, when our eyes run down with tears, are we permitted to look forward; and the prospect of such a world should contribute to wipe away our tears here--for all our sorrows will soon be over. As already remarked, there was a beautiful propriety, at a time when such calamities impended over the church and the world--when there was such a certainty of persecution and sorrow--in permitting the mind to rest on the contemplation of these happy scenes in heaven, where all the redeemed, in white robes, and with palms of victory in their hands, would be gathered before the throne. To us also now, amidst the trials of the present life--when friends leave us; when sickness comes; when our hopes are blasted; when calumnies and reproaches come upon us; when, standing on the verge of the grave, and looking down into the cold tomb, the eyes pour forth floods of tears--it is a blessed privilege to be permitted to look forward to that brighter scene in heaven, where not a pang shall ever be felt, and not a tear shall ever be shed.

Observe here, 1. That if a temporal judgment on the Jews be here intended, then this vision represented to St. John, God's decree and purpose for suspending the dreadful execution of the threatened and intended vengeance upon Judea for a time, namely, until God had sealed his number, that, marked them for preservation, Set a mark upon the forehead of the men, &c. Ezek 9:4, that is, preserve the penitent believers from the common destruction, as the Israelites were preserved in Egypt from the destroying angel. I beheld four angels, that had power to inflict judgments, famine, sword, and pestilence, (foretold chap. 6) upon Judea; I beheld these angels making a stay and stop, before they would suffer those mischiefs to break forth upon the earth.

Where note, That the office of the holy angels in heaven is at God's command, and by God's direction, to execute vengeance, and to inflict all temporal judgments upon obstinate sinners here on earth; yet glad they are when it pleases God to stay and stop them from a speedy execution of his wrath and vengeance; for as judgment is God's strange work, in which he does not delight, so neither is it pleasing to the angels as an act of punishmnent, but only in obedience to the command of God, and with an eye and respect to the glory of God.

Observe, 2. That if a spiritual judgment be here intended, as others apprehend, namely, the calamities befalling the church by reason of an apostasy under Antichrist, then by the winds they understand heresies and false doctrines of all sorts, which have an impetuous force and violence, like winds, to drive unstable souls from their steadfastness in the truths of God, into damnable errors.

Now God takes special care that these winds should not blow, these anti-Christian errors and false doctrines should not overflow the earth, until he had sealed his people, that is, secured them from that danger, preserving them from spiritual defilement, as the undoubted fruit of their sealing; where we see, that in all times of public calamity, be it temporal or spiritual, God has a special care of his own, and bears a special regard unto his own; here he commands the angels to hold the winds from smiting the earth until the number of his sealed ones was completed.

Observe here, 1. The special and distinguishing care which God took of his church and faithful people before he suffered the approaching storm to come upon the world: he did by another angel cry to the four angels that were ready, as God's executioners, to hurt the earth, that they should hurt nothing until the servants of God were sealed in their foreheads; and his crying with a loud voice intimates his great care to preserve his faithful ones.

Quest. What was this sealing?

Ans. Some understand it of an external visible sealing, by setting a mark upon their foreheads for preservation, according to Ezek 9:4 the letter Tau; doubtless there was some notification made by Almighty God to the destroying angels, of every one whom he would have preserved.

Others do understand this seal to be internal, by sanctification; and from whence we may gather, that inward holiness is the best guard against temporal or spiritual judgments.

But take this sealing in either sense, either for an outward or inward sealing, the notion doth imply,

1. That the persons sealed are of precious and excellent esteem with God.

2. It imports preservation and security from danger: God sealeth his people, that the destruction coming upon others may escape them: thus here God's servants were sealed, that they might be preserved: that they are kept either from sin and error, or from judgment and danger,is not from themselves, but from God's care and love towards them in the sealing of them, the angel said, Hurt not the earth,&c.till we have sealed the servants of our God, &c.

Observe here, 1. That the true church is represented in this book by the name of the Jews, and the false church by the Gentiles; so that the tribes of the children of Israel is to be understood the whole universal church of sincere and serious Christians, all that profess and practice the faith of Abraham, and so are his spiritual seed.

Note, 2. That these hundred forty and four thousand are particularly mentioned, Rev 14:1 as the pure virgin church, distinguished from the adulterers; this number then comprehends all such as during Antichrist's tyranny should be kept from his delusions, of whatsoever nation they be; all that adhere to Christ against Antichrist are sealed, to preserve them from that defection wherein others would be involved.

Note, 3. The great care which Almighty God takes in a time of general apostasy, to preserve a number in all his churches from that fatal mischief, that the Catholic church may not fail: God has a number sealed: and such as are sealed shall by preserved.

Note, 4. That thought the number of God's sealed ones be great in inself, one hundred and forty-four thousand, yet how small is it in comparison of the not sealed.

Note, 5. That as God had a number out of all nations, ranks, and conditions of men, in and throughout the whole world.

Note, 6. That the tribe of Dan is here left out; the reasons assigned for it are various; because, say some, Antichrist was to come of that tribe: but it doth not any where appear that ever Almighty God punished a people before they committed sin.

Others with more reason conceive it was the great idolatry which this tribe fell into, and continued in until the captivity, Jg 18:30 Am 8:14, yet we must not suppose that none of this tribe were saved, because here not mentioned; for we find Samson of this tribe, and reckoned among those worthies, whose names are recorded, By faith Samson, Heb 11:32-34.

Note, 7. That Levi, or the Levites, who had no inheritance in the earthly Canaan, but were dispersed and scattered throughout all the tribes, that they might teach the people the law of the Lord, and so could not be numbered there; yet, says the learned and pious Dr. Hammond, in Christ their portion was as good as the rest, and therefore were not omitted here. Behold here a consideration which administers much comfort to us the ministers of the gospel: though many of us have no earthly possessions, and some cut short of outward comforts, yet our title to the heavenly inheritance is good, and we shall not miss of it as the reward of our faithfulness.

Note lastly, That although Levi had the charge of all the tribes, and had the peculiar favour above all the rest to stand before God, and administer to him in holy things, yet no more are sealed of this than of the other tribes; all were teachers, but all were not sealed; all are not saved that are of the holy calling, and who may be instrumental to save others. It was a solemn speech of an ancient father, Non temere dico, sed ut affectus sum, ac ut animo sentio: Revere puto sacerdotes non multos esse qui salvi fient, et sacerdotes non multos esse qui salvi fient, et plures esse qui pereunt. With it agrees St. Paul, 1Cor 9:27.

Fearing, lest having preached to others, he himself should become a cast-away.

St. John having had in the former verses a visionary view of the church militant, under the denomination of sealed ones, in these verses a prospect is given him of the church triumphant in heaven; a most magnificent description of which we have here before us.

Where note, 1. The triumphant church above is described by its multitude: A numberless number which no man can number; according to the promise made to Christ, of bringing many sons unto glory.

2. They are described by their variety; some out of every nation, tribe, people, and language, according to that of our Saviour, They shall come from the east, and from the west, and from the north, and from the south, and shall sit down with Abraham, Isaac, and Jacob, in the kingdom of heaven. Matt 8:11.

3. They are described by their posture, they stand before the throne, and before the Lamb, as servants attending upon their Lord, a most happy station, and as such accounted by them; not that they stand perpetually gazing upon God, and doing nothing else, but they express their love unto him, by attending upon him, to execute his commands.

4. They are described by their habit: They are clothed with white robes, and palms in their hands; white garments import their dignity, their purity, their joy.

The saints' dignity in heaven is great, they are kings and priests unto God; their purity great, being purified as he is pure; their joy great, being entered into the joy of their Lord, this joy being too great to enter into them.

Note farther, How these glorified saints do ascribe all their glory, happiness, and salvation, to Christ, and nothing to themselves, Salvation to our God, who sitteth upon the throne, and to the Lamb. Sancti quasi sanguine tincti, say some; "Many of these saints were martyrs, that shed their blood for Christ."

But mark, Their garments were made white, not in their own blood, but in the blood of the Lamb.

Again, They are described with palms in their hands, as well as clothed in white. Now this denotes their victory, and the rewards of their victory. Palms were amongst the Roman ensigns of their victory. All the saints enter heaven with palms in their hands, having conquered sin, Satan, and the world, and the whole host of spiritual enemies.

Observe next, How the holy angels in heaven do join with these saints and martyrs in worshipping God, and adoring the Lamb, And all the angels stood round about the throne, and fell on their faces and worshipped God, Rev 7:11, concurring with the church in their congratulations, adding their Amen to what the palm-bearers had said, and much more of their own, ascribing blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, unto him for ever and ever.

Where note, how the triumphant church is made up of an innumerable company of angels, as well as saints: Heb 12:1-29 besides the spirits of just men made perfect, makes mention of an innumerable company of angels, as part of the church of the first-born. (Angeli opadtn Sancti Anadiain debent Christo, Mediatori, says one.)

And St. Paul, That in the dispensation of the fulness of times, he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him. Eph 1:10

Whence it appears, that though angels sinned not, yet Christ gathered them and us into one society, and is an head both to them and us.

As if John had said, One of the elders, not out of ignorance as to himself, but out of desire to inform me, asked me, Whether, I knew what these were that stood arrayed in white? And I told him I did not know, but desired him to imform me. He replied, They were such as had suffered great tribulation for Christ, and were now accepted of him, and dignified by him; not for their own worthiness, but for the sake of his sufferings.

Note here, 1. The present state and condition of the church of God, and members of Christ in this world, they are in tribulation, yea, in great tribulation here; as long as there is a devil in hell, and wicked men upon earth, all that will live godly in Christ Jesus must suffer tribulation.

Note here, 2. The future state which they shall be advanced to, they shall come out of great tribulation; the saints' sharp sufferings and persecutions shall have a joyful issue and glorious end.

Yet note, 3. That though the cross was the way to the crown, yet the cross did not merit the crown; their sufferings would not, could not, bring them to heaven, without having their souls washed in the blood of the Lamb, much less could their sufferings merit and purchase heaven; but it pleased God of his free grace thus to reward their sufferings. They were washed in the blood of the Lamb, whose blood paid the price of their salvation.

Note, 4. The description which is here given of heaven; it is called a temple, in allusion to the Jewish temple, in which God dwelt of old; as God by his gracious presence dwelt in his temple in heaven; and accordingly the glorified saints in heaven do temple-service, they worship God continually, and serve him day and night.

In allusion, this is probably spoken to the priests standing in the material temple, and serving in their courses night and day, Ps 134:1.

Heaven is a place of employment and service, as well as of pleasure and joy; and the greatest joy results from the greatest service.

Here St. John proceeds in giving a farther description of the place and state of the blessed; he acquaints us both with the private evils they shall be everlastingly delivered from, as also with the positive good they shall eternally rest in.

As to the former he assures us that glorified souls shall be acquainted with no wants, and exposed to no afflicted providences. They shall neither hunger nor thirst; that is, they shall by in a condition free from all, and all manner of wants whatsoever. Neither shall the sun, nor the heat, light upon them; that is, the scorching heat of persecution, to which they were exposed here, shall never more affect or afflict them there. And, God will wipe away all tears from their eyes, that is, all cause of sorrow and mourning shall everlastingly cease.

Farther, He acquaints us with the positive good which the glorified saints do eternally rest in; the Lamb in the midst of the throne shall feed them, that is, Christ shall satisify them with a satiety of joy, and fulness of pleasure: and lead them to the living fountains of water; that is, to the never-failing comforts of God's presence.

O happy place and state! which will at once cause the saints to forget all former sorrows for time past, and happily prevent any farther cause of affliction and sorrow for time to come; where no sin shall afflict them, no sorrow affect them, no danger affright them, where all tears shall be wiped from their eyes, all sorrows banished from their hearts, and everlasting joys shall possess their souls; where they shall obey their God with vigour, praise him with cheerfulness, love him above measure, fear him without torment, trust him without despondency, serve him without lassitude and weariness, without interruption or distraction, being perfectly like unto God, as well in holiness as in happiness, as well in purity as in immortality.

Lord, strengthen our faith, in the belief of this desirable happiness, and set our souls a-longing for the full fruition and final enjoyment of it.