Revelation · Chapter 7

V. 1. 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, Revelation 7:9 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, Africa, seems to be meant, Revelation 8:7, 8, 10, by "the streams of water," or "the trees," which grow plentifully by them.

Verse 1. 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 h gh, 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.

Verse 1. After these things — After the former discoveries made to me, which represented the providence of God toward his church and the world, till the downfall of the heathen Roman empire, the state of the church and the world immediately to succeed was also represented to me in the manner following: — I saw four angels standing on the four corners of the earth — That is, the north, the south, the east, and the west; holding the four cardinal winds of the earth — Keeping them in a state of restraint; that the wind might not blow upon the earth — That there might be the most entire and complete calm, to represent the peaceful state of things which should succeed the tumultuous and distressing revolutions which had been last discovered to me. Winds are emblems of commotions, and very properly, as they are the natural causes of storms. Thus this figurative expression is used and explained by Jeremiah 49:36, 37; Upon Elam will I bring the four winds, from the four quarters of heaven, and will scatter them toward all those winds, &c., for I will cause Elam to be dismayed before their enemies, &c. To hold the winds, therefore, that they should not blow, is a very proper prophetic emblem of a state of peace and tranquillity. This chapter, it must be observed, is still a continuation of the sixth seal, for the seventh seal is not opened till the beginning of the next chapter. It is a description of the state of the church in Constantine’s time, of the peace and protection that it should enjoy under the civil powers, and of the great accession that should be made to it, both of Jews and Gentiles. Eusebius is very copious upon this subject in several parts of his writings, and hath applied that passage of the psalmist in the version of the Seventy, (Psalm 46:8, 9,) Come hither, and behold the works of the Lord, what wonders he hath wrought in the earth; he maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear asunder; he burneth the chariot in the fire; which things, saith he, being manifestly fulfilled in our times, we rejoice over them. Lactantius also saith, in the same triumphant strain, “Tranquillity being restored throughout the world, the church which was lately ruined riseth again. Now, after the violent agitations of so great a tempest, a calm air and the desired light become resplendent. Now God hath relieved the afflicted. Now he hath wiped away the tears of the sorrowful.” These are testimonies of contemporary writers. Medals of Constantine are still preserved, with the head of this emperor on one side, and this inscription, CONSTANTINUS AUG., and on the reverse, BEATA TRANQUILLITAS, Blessed Tranquillity.

Verse 1. And after these things I saw four angels standing on the four corners of the earth. East, west, north, and south of the whole Roman world. These angels are variously understood. Dr. Hammond confines the vision chiefly to the affairs of the jews, which does not apparently synchronize with the subsequent events on the church and the world. Storms of wind in prophetic language denote national calamities. When Jeremiah was thundering against the nations, the Lord said, “Upon Elam will I bring the four winds from the four quarters of heaven, and will scatter them.” Jeremiah 49:36. This suspension does not appear to be longer than to allow the sealing of the saints with the name of God in their foreheads.

The general opinion of enlightened men is, that those four angels are ministers of the divine visitations on the whole of the old Roman world, and that the holding back of their arm was a period of the longsuffering of God, to give men time for repentance. Then the Goths, the Vans, the Huns, the whole swarm of the northern hive, overran Italy, Gaul, and Spain, marking their career with destruction in every form.

Of this tremendous irruption on Italy and Rome our Saxon chronicle, of unimpeached accuracy, speaks thus. Anno 435. Her Gotan abroecon Rome burh, ande nefre syththan Romane ne ricsodan on Brytene: — Thaet waes embe xi hund wintra ande x wintra thaet the heo getimbred was: — Ealles, hi rixodon on Brytene feower hund wintra ande seouanti wintra, syththan Gaius Julius that lond aerost ge-sohte. “This year, 435, the Goths plundered the city of Rome, and never since have the Romans reigned in Britain. This was about eleven hundred winters, and ten winters after that she was ge-timbered: [our first towns and first churches were built of wood.] In all, they reigned in Britain four hundred winters, and seventy winters, since Julius Cæsar first sought this land.” — The dark ages then followed on the church.

1. And—The six seals of chap. vi give the shady side of human history and destiny; this chapter gives the sunny side. During that darksome history there was a Church, sometimes struggling and sometimes triumphant, in the world. And now, to relieve the scene and to exhilarate the Christian heart, a picture of that Church is contrastively spread before us in its glory. It follows, that the complete history of the world is not profane and inglorious, nor a defeat of Christ’s atonement and headship of the race. “He shall see of the travail of his soul, and shall be satisfied.” The angel of the seals bids the angels of the winds to hush every breeze while he stamps the servants of God, 1-3. One hundred and forty-four thousand are sealed from among the twelve tribes of Israel, 4-8. Then the great innumerable body redeemed from among all nations are seen standing before the theophanic throne, (amid a choir of angels circling around them,) and their paradisaic state is explained by one of the elders, 9-17. It is a great question among commentators, who are the 144,000? and who the great multitude of verse 9? By our mode of interpretation, the reply seems clear and simple. They are, as may be fully shown in our notes, the Old Testament and the New Testament Church; and their redemption is here pictorially presented in contrast to the condemnation of the profane world, as presented in the six seals of the last chapter. After these things—This contrasted half does not belong to the seal series, but is a contrastive counterpart. Four angels—The creational number, indicating that they are a regular part of the system. In religious allegory they are nature-angels; in science they are the laws of nature; in truth they are the goings forth of the divine power in its established and regular methods. Four corners—Phraseology based upon the four points of the compass. Not blow—A divine quietude of the elements over earth, and sea, and tree, must await the sacred sealing process. All nature yields before the dispensations of heavenly grace.

V. 2. 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."

Verse 2. The seal of the living God] This angel is represented as the chancellor of the supreme King, and as ascending from the east, apo anatolhv hliou, from the rising of the sun. Some understand this of Christ, who is called anatolh, the east, Luke 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.

Verses 2, 3. And I saw another angel ascending from the east — To intimate the progress which the gospel should make from the east to the west; having in his hand the seal of the living God — In order to impress a mark upon those who should believe and obey the gospel, and dedicate themselves to his service. And he cried with a loud voice — Thus showing the great importance of what he uttered; to the four angels to whom it was given — At present to restrain the winds, but afterward to loose them with great violence, and by them to hurt the earth and the sea — To injure them in a terrible manner; saying, Hurt not the earth, &c. — Execute not your commission with respect to punishing the inhabitants of the earth; till we have sealed the servants of God — Marked them out as such, and secured them from the impending calamities in a manner by which they shall be as clearly distinguished from the rest of mankind as if they were visibly marked on their foreheads. Bishop Newton thinks that this expression, sealing on the forehead, is used in allusion to the ancient custom of marking servants on their foreheads, to distinguish what they were, and to whom they belonged: and that as, among Christians, baptism was considered as the seal of the covenant between God and believers, so the sealing here spoken of signifies the admitting them into the visible church of Christ by baptism; and that their being said to be sealed on their foreheads can imply no less than that those who before, in times of persecution, had been compelled to worship God in private, should now make a free, open, and public profession of their religion, without any fear or danger of thereby exposing themselves to persecution. To this, however, must be added, that this sealing doubtless implies that very many should not only be baptized, and make a profession of Christianity, but should also be really converted to God, made new creatures in Christ; and, having believed in him, should, as the apostle observes, (Ephesians 1:13,) be sealed with the Holy Spirit of promise; that is, both stamped with God’s image, and assured of their sonship by the Spirit of adoption and regeneration; and should possess that Spirit, in his witness and fruits, till they should receive the redemption of the purchased possession.

Ver. 2, 3. I saw another angel ascending from the east — saying, hurt not the earth — till we have sealed the servants of our God in their foreheads. Proofs indubitable that they were so sealed; for when the Goths stormed Rome, the christians fled to their churches, and awaited the events in prayer. Their lives were spared, and more than spared, for the christians presently found that one part of the invading army were brothers, whose fathers, about the year 350, had been converted to the christian faith by Ulphilas, missionary among the Goths, and translator of the four gospels, and the codex argenteus of the Swedes.

2. Another angel—Not, as Hengstenberg, the Lord Jesus Christ in person, but the impersonation of his redeeming and authenticating power. Ascending from the east—Literal Greek, from the rising of the sun. This quarter is designated as the source of redeeming light and glory. Notes on chap. 16 and Luke 1:78. So Malachi 3:20: “To you that fear my name, the sun of righteousness shall arise with healing [salvation] in his wings.” Ascending—As if coming from a fountain of divine splendour at or beneath the horizon. Seal—The purpose of a seal is first to secure a thing, as the closure of the door of Christ’s sepulchre; and second, to authenticate a thing as truly belonging to the sealer. So, a seal is affixed to a signature to indicate that it is the signer’s own signature, deliberately made. The justified soul is sealed at his justification; his name being written then in the book of life, and the adoption into the sonship of God being bestowed. This seal may be forfeited by apostasy, as said in Ephesians 4:30, where see note.

V. 3. 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.

Verse 3. Till we have sealed the servants of our God] There is manifestly an allusion to Ezekiel 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.

Verses 2, 3. And I saw another angel ascending from the east — To intimate the progress which the gospel should make from the east to the west; having in his hand the seal of the living God — In order to impress a mark upon those who should believe and obey the gospel, and dedicate themselves to his service. And he cried with a loud voice — Thus showing the great importance of what he uttered; to the four angels to whom it was given — At present to restrain the winds, but afterward to loose them with great violence, and by them to hurt the earth and the sea — To injure them in a terrible manner; saying, Hurt not the earth, &c. — Execute not your commission with respect to punishing the inhabitants of the earth; till we have sealed the servants of God — Marked them out as such, and secured them from the impending calamities in a manner by which they shall be as clearly distinguished from the rest of mankind as if they were visibly marked on their foreheads. Bishop Newton thinks that this expression, sealing on the forehead, is used in allusion to the ancient custom of marking servants on their foreheads, to distinguish what they were, and to whom they belonged: and that as, among Christians, baptism was considered as the seal of the covenant between God and believers, so the sealing here spoken of signifies the admitting them into the visible church of Christ by baptism; and that their being said to be sealed on their foreheads can imply no less than that those who before, in times of persecution, had been compelled to worship God in private, should now make a free, open, and public profession of their religion, without any fear or danger of thereby exposing themselves to persecution. To this, however, must be added, that this sealing doubtless implies that very many should not only be baptized, and make a profession of Christianity, but should also be really converted to God, made new creatures in Christ; and, having believed in him, should, as the apostle observes, (Ephesians 1:13,) be sealed with the Holy Spirit of promise; that is, both stamped with God’s image, and assured of their sonship by the Spirit of adoption and regeneration; and should possess that Spirit, in his witness and fruits, till they should receive the redemption of the purchased possession.

Ver. 2, 3. I saw another angel ascending from the east — saying, hurt not the earth — till we have sealed the servants of our God in their foreheads. Proofs indubitable that they were so sealed; for when the Goths stormed Rome, the christians fled to their churches, and awaited the events in prayer. Their lives were spared, and more than spared, for the christians presently found that one part of the invading army were brothers, whose fathers, about the year 350, had been converted to the christian faith by Ulphilas, missionary among the Goths, and translator of the four gospels, and the codex argenteus of the Swedes.

V. 4. 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.

Verse 4. 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.

Verses 4-8. And I heard the number of them, a hundred and forty and four thousand — This single passage, says the bishop of Meaux, may show the mistake of those who always expect the numbers in the Revelation to be precise and exact; for is it to be supposed, that there should be in each tribe twelve thousand believers, neither more nor fewer, to make up the total sum of one hundred and forty-four thousand? It is not by such trifles and low sense the divine oracles are to be explained. We are to observe, in the numbers of the Revelation, a certain figurative proportion which the Holy Ghost designs to point out to observation. As there were twelve patriarchs and twelve apostles, twelve became a sacred number in the synagogue and in the Christian Church. This number of twelve, first multiplied into itself, and then by one thousand, makes one hundred and forty-four thousand. The bishop sees, in the solid proportion of this square number, the unchangeableness of the truth of God and his promises. Perhaps it may mean the beauty and stability of the Christian Church, keeping to the apostolical purity of faith and worship. Of the tribe of Juda, &c. — As the Church of Christ was first formed out of the Jewish Church and nation, so here the spiritual Israel is first mentioned. But the twelve tribes are not enumerated here in the same order as they are in other places of Holy Scripture. Judah hath the precedence, because from him descended the Messiah, and in this tribe the kingdom was established. Dan is entirely omitted, being the first tribe that fell into idolatry after the settlement of Israel in Canaan; and also being 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. Ephraim also was a tribe that greatly promoted idolatry, and therefore is not mentioned by name, but the tribe is denominated that of Joseph. The Levitical ceremonies being abolished, Levi was again on a level with his brethren, and is here mentioned as a tribe instead of that of Dan. In this list the children of the bond-woman and of the free-woman are confounded together; for in Christ Jesus there is neither bond nor free.

Ver. 4-8. I heard the number of them that were sealed — one hundred and forty four thousand. The number of the twelve tribes is assumed here to indicate perfection, and to do honour to the church of the firstborn, who had the promises in Abraham. But most assuredly the twelve tribes are names merely assumed, for Judah has but twelve thousand, from whom the great body of the jews now claim descent. The smaller tribes had no such numbers. Besides, as Manasseh and Joseph are named here, Dan is of necessity omitted, else the tribes had been thirteen. Dan was the first in idolatry, therefore his name is here blotted from the book of remembrance. In this catalogue, Judah stands first as the regal tribe; and Joseph is substituted for Ephraim. By consequence, this vision has nothing to do with the jews, beyond that of farther honouring the first that believed, as the mother church of the gentile hosts; the children of the promise being, according to Paul, accounted for the seed.

4. And I heard the number—Omitting the element of time, the present verse assumes the sealing as all done and the number reported. The whole number, not including the great multitude of verse 9; but the number of the sealed of all the tribes of… Israel is alone given. A hundred and forty and four thousand—A decisive instance of an exact for an inexact number, and decisive proof that there are symbol-numbers as well as symbol-objects. The basis is the symbol tribal-number, twelve; it is squared and multiplied by the cube of the number of universality, ten. It is, therefore, the churchly number, raised by multiplication of itself to a seemly magnitude, with the decimal symbolizing the inclusion of an immense whole. See notes on Revelation 9:16; 11:13; 20:4.

V. 5. Judah is mentioned first, in respect of the kingdom, and of the Messiah sprung therefrom.

Verses 5. - 8. Of the tribe of Juda, &c.] 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.

Verses 4-8. And I heard the number of them, a hundred and forty and four thousand — This single passage, says the bishop of Meaux, may show the mistake of those who always expect the numbers in the Revelation to be precise and exact; for is it to be supposed, that there should be in each tribe twelve thousand believers, neither more nor fewer, to make up the total sum of one hundred and forty-four thousand? It is not by such trifles and low sense the divine oracles are to be explained. We are to observe, in the numbers of the Revelation, a certain figurative proportion which the Holy Ghost designs to point out to observation. As there were twelve patriarchs and twelve apostles, twelve became a sacred number in the synagogue and in the Christian Church. This number of twelve, first multiplied into itself, and then by one thousand, makes one hundred and forty-four thousand. The bishop sees, in the solid proportion of this square number, the unchangeableness of the truth of God and his promises. Perhaps it may mean the beauty and stability of the Christian Church, keeping to the apostolical purity of faith and worship. Of the tribe of Juda, &c. — As the Church of Christ was first formed out of the Jewish Church and nation, so here the spiritual Israel is first mentioned. But the twelve tribes are not enumerated here in the same order as they are in other places of Holy Scripture. Judah hath the precedence, because from him descended the Messiah, and in this tribe the kingdom was established. Dan is entirely omitted, being the first tribe that fell into idolatry after the settlement of Israel in Canaan; and also being 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. Ephraim also was a tribe that greatly promoted idolatry, and therefore is not mentioned by name, but the tribe is denominated that of Joseph. The Levitical ceremonies being abolished, Levi was again on a level with his brethren, and is here mentioned as a tribe instead of that of Dan. In this list the children of the bond-woman and of the free-woman are confounded together; for in Christ Jesus there is neither bond nor free.

Ver. 4-8. I heard the number of them that were sealed — one hundred and forty four thousand. The number of the twelve tribes is assumed here to indicate perfection, and to do honour to the church of the firstborn, who had the promises in Abraham. But most assuredly the twelve tribes are names merely assumed, for Judah has but twelve thousand, from whom the great body of the jews now claim descent. The smaller tribes had no such numbers. Besides, as Manasseh and Joseph are named here, Dan is of necessity omitted, else the tribes had been thirteen. Dan was the first in idolatry, therefore his name is here blotted from the book of remembrance. In this catalogue, Judah stands first as the regal tribe; and Joseph is substituted for Ephraim. By consequence, this vision has nothing to do with the jews, beyond that of farther honouring the first that believed, as the mother church of the gentile hosts; the children of the promise being, according to Paul, accounted for the seed.

5-8. Of… tribe—Wordsworth gives a table of the six catalogues of the twelve tribes in scripture. 1. The births of the twelve patriarchs, Genesis 29:32; 30:1-24; 35:16-20. 2. in the blessing of Jacob, Genesis 49:1-29. 3. The list of Exodus 1. 4. The order of the twelve standards at the tabernacle, Numbers 2. 5. Order of tribal inheritance; and

6. The present list in the order of sealing.

Here, 1. Judah, as the tribe of the Messiah, stands first, in place of Reuben, first in all other lists, as being the firstborn. 2. For ethical reasons, the idolatrous tribes of Ephraim and Dan are excluded. Their place is filled by Levi and Joseph; Levi having been, as the uninheriting priestly tribe, omitted from the distribution of tribal territory, and Joseph having been omitted as being represented by his two sons Ephraim and Manasseh. 3. The order of birth and the division of names according to the concubine and legitimate mothers, is disregarded. These changes arise from the new view introduced by the gospel.

b. The number of NEW TESTAMENT SAINTS too great to be numbered; with song, 9, 10.

Verses 5. - 8. Of the tribe of Juda, &c.] 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.

Verses 4-8. And I heard the number of them, a hundred and forty and four thousand — This single passage, says the bishop of Meaux, may show the mistake of those who always expect the numbers in the Revelation to be precise and exact; for is it to be supposed, that there should be in each tribe twelve thousand believers, neither more nor fewer, to make up the total sum of one hundred and forty-four thousand? It is not by such trifles and low sense the divine oracles are to be explained. We are to observe, in the numbers of the Revelation, a certain figurative proportion which the Holy Ghost designs to point out to observation. As there were twelve patriarchs and twelve apostles, twelve became a sacred number in the synagogue and in the Christian Church. This number of twelve, first multiplied into itself, and then by one thousand, makes one hundred and forty-four thousand. The bishop sees, in the solid proportion of this square number, the unchangeableness of the truth of God and his promises. Perhaps it may mean the beauty and stability of the Christian Church, keeping to the apostolical purity of faith and worship. Of the tribe of Juda, &c. — As the Church of Christ was first formed out of the Jewish Church and nation, so here the spiritual Israel is first mentioned. But the twelve tribes are not enumerated here in the same order as they are in other places of Holy Scripture. Judah hath the precedence, because from him descended the Messiah, and in this tribe the kingdom was established. Dan is entirely omitted, being the first tribe that fell into idolatry after the settlement of Israel in Canaan; and also being 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. Ephraim also was a tribe that greatly promoted idolatry, and therefore is not mentioned by name, but the tribe is denominated that of Joseph. The Levitical ceremonies being abolished, Levi was again on a level with his brethren, and is here mentioned as a tribe instead of that of Dan. In this list the children of the bond-woman and of the free-woman are confounded together; for in Christ Jesus there is neither bond nor free.

Ver. 4-8. I heard the number of them that were sealed — one hundred and forty four thousand. The number of the twelve tribes is assumed here to indicate perfection, and to do honour to the church of the firstborn, who had the promises in Abraham. But most assuredly the twelve tribes are names merely assumed, for Judah has but twelve thousand, from whom the great body of the jews now claim descent. The smaller tribes had no such numbers. Besides, as Manasseh and Joseph are named here, Dan is of necessity omitted, else the tribes had been thirteen. Dan was the first in idolatry, therefore his name is here blotted from the book of remembrance. In this catalogue, Judah stands first as the regal tribe; and Joseph is substituted for Ephraim. By consequence, this vision has nothing to do with the jews, beyond that of farther honouring the first that believed, as the mother church of the gentile hosts; the children of the promise being, according to Paul, accounted for the seed.

5-8. Of… tribe—Wordsworth gives a table of the six catalogues of the twelve tribes in scripture. 1. The births of the twelve patriarchs, Genesis 29:32; 30:1-24; 35:16-20. 2. in the blessing of Jacob, Genesis 49:1-29. 3. The list of Exodus 1. 4. The order of the twelve standards at the tabernacle, Numbers 2. 5. Order of tribal inheritance; and

6. The present list in the order of sealing.

Here, 1. Judah, as the tribe of the Messiah, stands first, in place of Reuben, first in all other lists, as being the firstborn. 2. For ethical reasons, the idolatrous tribes of Ephraim and Dan are excluded. Their place is filled by Levi and Joseph; Levi having been, as the uninheriting priestly tribe, omitted from the distribution of tribal territory, and Joseph having been omitted as being represented by his two sons Ephraim and Manasseh. 3. The order of birth and the division of names according to the concubine and legitimate mothers, is disregarded. These changes arise from the new view introduced by the gospel.

b. The number of NEW TESTAMENT SAINTS too great to be numbered; with song, 9, 10.

V. 7. After the Levitical ceremonies were abolished, Levi was again on a level with his brethren.

Verses 5. - 8. Of the tribe of Juda, &c.] 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.

Verses 4-8. And I heard the number of them, a hundred and forty and four thousand — This single passage, says the bishop of Meaux, may show the mistake of those who always expect the numbers in the Revelation to be precise and exact; for is it to be supposed, that there should be in each tribe twelve thousand believers, neither more nor fewer, to make up the total sum of one hundred and forty-four thousand? It is not by such trifles and low sense the divine oracles are to be explained. We are to observe, in the numbers of the Revelation, a certain figurative proportion which the Holy Ghost designs to point out to observation. As there were twelve patriarchs and twelve apostles, twelve became a sacred number in the synagogue and in the Christian Church. This number of twelve, first multiplied into itself, and then by one thousand, makes one hundred and forty-four thousand. The bishop sees, in the solid proportion of this square number, the unchangeableness of the truth of God and his promises. Perhaps it may mean the beauty and stability of the Christian Church, keeping to the apostolical purity of faith and worship. Of the tribe of Juda, &c. — As the Church of Christ was first formed out of the Jewish Church and nation, so here the spiritual Israel is first mentioned. But the twelve tribes are not enumerated here in the same order as they are in other places of Holy Scripture. Judah hath the precedence, because from him descended the Messiah, and in this tribe the kingdom was established. Dan is entirely omitted, being the first tribe that fell into idolatry after the settlement of Israel in Canaan; and also being 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. Ephraim also was a tribe that greatly promoted idolatry, and therefore is not mentioned by name, but the tribe is denominated that of Joseph. The Levitical ceremonies being abolished, Levi was again on a level with his brethren, and is here mentioned as a tribe instead of that of Dan. In this list the children of the bond-woman and of the free-woman are confounded together; for in Christ Jesus there is neither bond nor free.

Ver. 4-8. I heard the number of them that were sealed — one hundred and forty four thousand. The number of the twelve tribes is assumed here to indicate perfection, and to do honour to the church of the firstborn, who had the promises in Abraham. But most assuredly the twelve tribes are names merely assumed, for Judah has but twelve thousand, from whom the great body of the jews now claim descent. The smaller tribes had no such numbers. Besides, as Manasseh and Joseph are named here, Dan is of necessity omitted, else the tribes had been thirteen. Dan was the first in idolatry, therefore his name is here blotted from the book of remembrance. In this catalogue, Judah stands first as the regal tribe; and Joseph is substituted for Ephraim. By consequence, this vision has nothing to do with the jews, beyond that of farther honouring the first that believed, as the mother church of the gentile hosts; the children of the promise being, according to Paul, accounted for the seed.

5-8. Of… tribe—Wordsworth gives a table of the six catalogues of the twelve tribes in scripture. 1. The births of the twelve patriarchs, Genesis 29:32; 30:1-24; 35:16-20. 2. in the blessing of Jacob, Genesis 49:1-29. 3. The list of Exodus 1. 4. The order of the twelve standards at the tabernacle, Numbers 2. 5. Order of tribal inheritance; and

6. The present list in the order of sealing.

Here, 1. Judah, as the tribe of the Messiah, stands first, in place of Reuben, first in all other lists, as being the firstborn. 2. For ethical reasons, the idolatrous tribes of Ephraim and Dan are excluded. Their place is filled by Levi and Joseph; Levi having been, as the uninheriting priestly tribe, omitted from the distribution of tribal territory, and Joseph having been omitted as being represented by his two sons Ephraim and Manasseh. 3. The order of birth and the division of names according to the concubine and legitimate mothers, is disregarded. These changes arise from the new view introduced by the gospel.

b. The number of NEW TESTAMENT SAINTS too great to be numbered; with song, 9, 10.

V. 8. 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.

Verses 5. - 8. Of the tribe of Juda, &c.] 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.

Verses 4-8. And I heard the number of them, a hundred and forty and four thousand — This single passage, says the bishop of Meaux, may show the mistake of those who always expect the numbers in the Revelation to be precise and exact; for is it to be supposed, that there should be in each tribe twelve thousand believers, neither more nor fewer, to make up the total sum of one hundred and forty-four thousand? It is not by such trifles and low sense the divine oracles are to be explained. We are to observe, in the numbers of the Revelation, a certain figurative proportion which the Holy Ghost designs to point out to observation. As there were twelve patriarchs and twelve apostles, twelve became a sacred number in the synagogue and in the Christian Church. This number of twelve, first multiplied into itself, and then by one thousand, makes one hundred and forty-four thousand. The bishop sees, in the solid proportion of this square number, the unchangeableness of the truth of God and his promises. Perhaps it may mean the beauty and stability of the Christian Church, keeping to the apostolical purity of faith and worship. Of the tribe of Juda, &c. — As the Church of Christ was first formed out of the Jewish Church and nation, so here the spiritual Israel is first mentioned. But the twelve tribes are not enumerated here in the same order as they are in other places of Holy Scripture. Judah hath the precedence, because from him descended the Messiah, and in this tribe the kingdom was established. Dan is entirely omitted, being the first tribe that fell into idolatry after the settlement of Israel in Canaan; and also being 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. Ephraim also was a tribe that greatly promoted idolatry, and therefore is not mentioned by name, but the tribe is denominated that of Joseph. The Levitical ceremonies being abolished, Levi was again on a level with his brethren, and is here mentioned as a tribe instead of that of Dan. In this list the children of the bond-woman and of the free-woman are confounded together; for in Christ Jesus there is neither bond nor free.

Ver. 4-8. I heard the number of them that were sealed — one hundred and forty four thousand. The number of the twelve tribes is assumed here to indicate perfection, and to do honour to the church of the firstborn, who had the promises in Abraham. But most assuredly the twelve tribes are names merely assumed, for Judah has but twelve thousand, from whom the great body of the jews now claim descent. The smaller tribes had no such numbers. Besides, as Manasseh and Joseph are named here, Dan is of necessity omitted, else the tribes had been thirteen. Dan was the first in idolatry, therefore his name is here blotted from the book of remembrance. In this catalogue, Judah stands first as the regal tribe; and Joseph is substituted for Ephraim. By consequence, this vision has nothing to do with the jews, beyond that of farther honouring the first that believed, as the mother church of the gentile hosts; the children of the promise being, according to Paul, accounted for the seed.

5-8. Of… tribe—Wordsworth gives a table of the six catalogues of the twelve tribes in scripture. 1. The births of the twelve patriarchs, Genesis 29:32; 30:1-24; 35:16-20. 2. in the blessing of Jacob, Genesis 49:1-29. 3. The list of Exodus 1. 4. The order of the twelve standards at the tabernacle, Numbers 2. 5. Order of tribal inheritance; and

6. The present list in the order of sealing.

Here, 1. Judah, as the tribe of the Messiah, stands first, in place of Reuben, first in all other lists, as being the firstborn. 2. For ethical reasons, the idolatrous tribes of Ephraim and Dan are excluded. Their place is filled by Levi and Joseph; Levi having been, as the uninheriting priestly tribe, omitted from the distribution of tribal territory, and Joseph having been omitted as being represented by his two sons Ephraim and Manasseh. 3. The order of birth and the division of names according to the concubine and legitimate mothers, is disregarded. These changes arise from the new view introduced by the gospel.

b. The number of NEW TESTAMENT SAINTS too great to be numbered; with song, 9, 10.

V. 9. 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, Revelation 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.

Verse 9. 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.

Verse 9. After this I beheld, and lo, a great multitude — This first refers to the happy and prosperous state of the church at the end of so many grievous persecutions and sufferings: for an innumerable multitude of all nations and tongues embraced the gospel, and are here represented as clothed with white robes, in token of their acceptance with God, and their sanctification through his Holy Spirit. And, as Sulpicius Severus says, it is wonderful how much the Christian religion prevailed at that time. The historians who have written of this reign relate how even the most remote and barbarous nations were converted to the faith, Jews as well as Gentiles. One historian in particular affirms, that at the time when Constantine took possession of Rome, after the death of Maxentius, there were baptized more than twelve thousand Jews and heathen, besides women and children. These converts from the tribes of Israel and from the Gentile nations are here represented as having finished their course, and as standing before the throne in robes of glory, and with palms in their hands as tokens of joy and victory; because if they were sincere converts, brought to possess, as well as profess, the religion of Jesus, and should continue in the faith grounded and settled, and not be moved away from the hope of the gospel, they would certainly be presented before the presence of the divine glory with exceeding joy, and obtain all the felicity here spoken of. Doddridge indeed supposes that only the sealing of these thousands expresses the progress of the gospel under Constantine; and that the innumerable multitude here spoken of were the spirits of good men departed out of this world, and then with God in glory: and especially those who had weathered the difficulties and persecutions with which the church had been tried during the first centuries of Christianity, when the civil power was generally active against it, and when probably many persecutions raged in various parts of the world, whose histories are not come down to us.

Ver. 9. A great multitude, as St. Paul called the converted gentiles in his day; for the willing hosts of the nations are numerous as the drops of morning dew.

9. A great multitude—The question is debated, what do the above twelve tribes and this great multitude symbolize? Dusterdieck makes the former signify the natural Israel; Alford, the saints alive at Christ’s coming; Hengstenberg and Wordsworth identify both tribes and multitude as being, in fact, one body, and that the one Christian Church. Our view, as above stated, is, that they are the one universal Church, yet viewed under Old Testament and New Testament aspects. It is thus the twenty-four elders are representatives of the two-fold one Church, and these tribes and multitude are the constituency in mass of those twenty-four representatives. St. John thus is loyal to the old Church, from whom Christ sprang, yet expands the scope so as to take in the Church universal. And in this great multitude we are inclined to include, not only the redeemed since Christ, but all the redeemed before Christ without the pale of circumcision, even the patriarchal Church before Abraham, who was, in fact, a Gentile until he was circumcised. We find in the New Jerusalem a parallel to the twenty-four elders in the twelve apostolic names on its foundations, and its twelve tribal gates, Revelation 21:12, 14, where see notes. No man could number—The twelve tribes could be definitely, though symbolically, numbered; but the universal Church is innumerable. Bengel finely remarks, “The sealed were a great number, and the number of angels in Revelation 5:11 was greater, and of the horsemen in Revelation 9:16, where there are hundreds of millions; still, these companies were capable of being numbered; but the one before us could neither John nor any one number.” The idea that few are saved is probably true of the present age of the world, but not of the millennial ages, or of the whole final number. Note on Revelation 20:4. Nations… tongues—The creational four. Before the throne—The symbolic and temporary theophanic throne of this apocalypse, not the eternal throne of the eternal heavens. Yet this is symbolic of that, showing, in momentary exhibition, the eternal relations of things. White robes—Emblems of spotless purity. Note on Revelation 3:4. Palms—Usually held here as emblems of victory. To this Hengstenberg objects as a pagan symbolism, palms being the prize of victors in palestric games. He maintains that the allusion is to the palms of the feast of tabernacles, (Leviticus 23:40,) which were a token of harvest joy at the autumn ingathering. The yearly labour, at this feast, was done, the fruit was stored, and the ease and enjoyment of winter commenced. This feast also commemorated the taking possession of the Promised Land, after the journey through the wilderness. Hengstenberg’s finding the allusion to be drawn from the festal palms is right, and there is a double reference to the joy of the arrival in Canaan and to the yearly harvest. But this festal joy was also a joy of victory; victory over the foes and obstacles of the wilderness sojourn, and over the difficulties and dangers of agriculture. And so these palms betokened victory in the pilgrimage and battle of life. The Israelite use of festal palms was earlier than the pagan, and was doubtless appropriated by the latter from the Hebrews. The palm may still, therefore, be held in our Christian hymnology as symbol of heavenly triumph over foes.

I asked them whence their victory came;

They, with united breath,

Ascribed their conquest to the Lamb,

Their triumph to his death.—Watts.

V. 10. 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, Revelation 7:15; that for which they praise the Lamb, Revelation 7:14; and both, in the sixteenth and seventeenth verses. Revelation 7:16, 17

Verse 10. 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.

Verses 10-12. And cried with a loud voice — In token of the intenseness of their devotion; saying, Salvation to our God — That is, Let the salvation which we have attained be ascribed to him; which sitteth upon the throne — And from thence has graciously regarded us, and exalted us to such dignity and happiness, mean and miserable as we once were. And unto the Lamb — Let it be also ascribed to the mediation and grace of the Lamb, who gave himself to be slain for our redemption. The salvation for which they praised God is a deliverance from sin and its consequences, and a restoration to the favour and image of God, and communion with him here, and the eternal enjoyment of him hereafter. It is described and exhibited in its blessed results and completion, verses 15-17: that for which they praise God is described verse 15; that for which they praise the Lamb, verse 14; and both in the 16th and 17th verses. This vision, especially when compared with the former, in the fourth and fifth chapters, Lowman also thinks is to be understood of the church in heaven; because, as heaven seems to be the proper scene of the vision, so the innumerable company of saints, with whom the angels join in the following words, in the presence of God and the Lamb, is most naturally to be understood of those who, having been faithful unto death, have received the crown of immortal life in the state of heavenly happiness. And he questions whether the praises of the church on earth can answer this prophetic description, or the intention of the prophetic Spirit, in the great encouragement it designed to give to faithfulness and constancy. He thinks, to understand it of the heavenly church, is a natural sense of the expressions, and a sense proper to the design of the prophecy, as it represents the faithful martyrs and confessors, once so great sufferers on earth, now blessed saints in heaven. And all the angels stood — In waiting; round 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 fell before the throne — Of the Divine Majesty; on their faces — So do the elders once only, Revelation 11:16; and worshipped God — Joining in the same act of worship and thanksgiving with the saints; saying, Amen — So let it be! With this word all the angels confirm the praises and thanksgivings of the great multitude, and show their hearty consent with them and approbation of them, carrying likewise the praises much higher, saying, Blessing, and glory, &c., be unto our God for ever and ever — May all creatures for ever bless and give thanks to him, as originally and essentially possessed of supreme glory, complete wisdom, of irresistible and almighty power, and therefore worthy of all honour, though exalted above all praise. Before the Lamb began to open the seven seals, a seven-fold hymn of praise was brought him by many angels, Revelation 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 seven-fold praise to God.

Ver. 10-12. Cried with a loud voice, in a sevenfold song of glory to God, as illustrated on Revelation 5:12.

10. Cried—Greek present tense, they cry; it is a constant chant they raise. Loud voice—Pealing through the air all over the uncovered temple enclosure. Salvation be ascribed to our God—As its primal source and author. And unto the Lamb—As its instrumental cause, by his sacrifice as symbolic lamb.

c. Surrounding circle of ANGELS; with song, 11, 12.

V. 11. 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, Revelation 11:16. The heavenly ceremonial has its fixed order and measure.

Verse 11. All the angels, &c.] 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.

Verses 10-12. And cried with a loud voice — In token of the intenseness of their devotion; saying, Salvation to our God — That is, Let the salvation which we have attained be ascribed to him; which sitteth upon the throne — And from thence has graciously regarded us, and exalted us to such dignity and happiness, mean and miserable as we once were. And unto the Lamb — Let it be also ascribed to the mediation and grace of the Lamb, who gave himself to be slain for our redemption. The salvation for which they praised God is a deliverance from sin and its consequences, and a restoration to the favour and image of God, and communion with him here, and the eternal enjoyment of him hereafter. It is described and exhibited in its blessed results and completion, verses 15-17: that for which they praise God is described verse 15; that for which they praise the Lamb, verse 14; and both in the 16th and 17th verses. This vision, especially when compared with the former, in the fourth and fifth chapters, Lowman also thinks is to be understood of the church in heaven; because, as heaven seems to be the proper scene of the vision, so the innumerable company of saints, with whom the angels join in the following words, in the presence of God and the Lamb, is most naturally to be understood of those who, having been faithful unto death, have received the crown of immortal life in the state of heavenly happiness. And he questions whether the praises of the church on earth can answer this prophetic description, or the intention of the prophetic Spirit, in the great encouragement it designed to give to faithfulness and constancy. He thinks, to understand it of the heavenly church, is a natural sense of the expressions, and a sense proper to the design of the prophecy, as it represents the faithful martyrs and confessors, once so great sufferers on earth, now blessed saints in heaven. And all the angels stood — In waiting; round 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 fell before the throne — Of the Divine Majesty; on their faces — So do the elders once only, Revelation 11:16; and worshipped God — Joining in the same act of worship and thanksgiving with the saints; saying, Amen — So let it be! With this word all the angels confirm the praises and thanksgivings of the great multitude, and show their hearty consent with them and approbation of them, carrying likewise the praises much higher, saying, Blessing, and glory, &c., be unto our God for ever and ever — May all creatures for ever bless and give thanks to him, as originally and essentially possessed of supreme glory, complete wisdom, of irresistible and almighty power, and therefore worthy of all honour, though exalted above all praise. Before the Lamb began to open the seven seals, a seven-fold hymn of praise was brought him by many angels, Revelation 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 seven-fold praise to God.

Ver. 10-12. Cried with a loud voice, in a sevenfold song of glory to God, as illustrated on Revelation 5:12.

11. All the angels—Of Revelation 5:11. Stood—Literally, Greek pluperfect, had stood; had been standing all the time while the seer was contemplating the great multitude, so that as he awakes from that reverie this angel throng break on his view as a sort of sublime surprise. The theophanic court is filled with the multitude, and then in larger circle the angel band surrounds the whole. It must have been with a very keen, intuitive eye that our seer could recognise the enfoldings of so many visions. On their faces—It was no decorous bow, no solemn kneel, but a total prostration, with their foreheads touching the celestial ground.

V. 12. 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, Revelation 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.

Verse 12. Saying, Amen] Giving their most cordial and grateful assent to the praises attributed to God and the Lamb.

Blessing, and glory, &c.] There are here seven different species of praise attributed to God, as in Revelation 5:12, where see the note.

Verses 10-12. And cried with a loud voice — In token of the intenseness of their devotion; saying, Salvation to our God — That is, Let the salvation which we have attained be ascribed to him; which sitteth upon the throne — And from thence has graciously regarded us, and exalted us to such dignity and happiness, mean and miserable as we once were. And unto the Lamb — Let it be also ascribed to the mediation and grace of the Lamb, who gave himself to be slain for our redemption. The salvation for which they praised God is a deliverance from sin and its consequences, and a restoration to the favour and image of God, and communion with him here, and the eternal enjoyment of him hereafter. It is described and exhibited in its blessed results and completion, verses 15-17: that for which they praise God is described verse 15; that for which they praise the Lamb, verse 14; and both in the 16th and 17th verses. This vision, especially when compared with the former, in the fourth and fifth chapters, Lowman also thinks is to be understood of the church in heaven; because, as heaven seems to be the proper scene of the vision, so the innumerable company of saints, with whom the angels join in the following words, in the presence of God and the Lamb, is most naturally to be understood of those who, having been faithful unto death, have received the crown of immortal life in the state of heavenly happiness. And he questions whether the praises of the church on earth can answer this prophetic description, or the intention of the prophetic Spirit, in the great encouragement it designed to give to faithfulness and constancy. He thinks, to understand it of the heavenly church, is a natural sense of the expressions, and a sense proper to the design of the prophecy, as it represents the faithful martyrs and confessors, once so great sufferers on earth, now blessed saints in heaven. And all the angels stood — In waiting; round 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 fell before the throne — Of the Divine Majesty; on their faces — So do the elders once only, Revelation 11:16; and worshipped God — Joining in the same act of worship and thanksgiving with the saints; saying, Amen — So let it be! With this word all the angels confirm the praises and thanksgivings of the great multitude, and show their hearty consent with them and approbation of them, carrying likewise the praises much higher, saying, Blessing, and glory, &c., be unto our God for ever and ever — May all creatures for ever bless and give thanks to him, as originally and essentially possessed of supreme glory, complete wisdom, of irresistible and almighty power, and therefore worthy of all honour, though exalted above all praise. Before the Lamb began to open the seven seals, a seven-fold hymn of praise was brought him by many angels, Revelation 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 seven-fold praise to God.

Ver. 10-12. Cried with a loud voice, in a sevenfold song of glory to God, as illustrated on Revelation 5:12.

12. Amen—Their profound assent to the loud voice of the great multitude. Blessing—We have here the seven ascriptions; the first three headed by blessing, the remaining four by thanksgiving. The former refer more to the moral attributes of God—his glory and his wisdom; the latter to his physical attributes, his timh, preciousness or infinite worth; his power in manifestation, his intrinsic strength. Be unto our God—Both in our ascription and in their intrinsic reality.

d. ELDER’S explanation, and glorious picture of their HEAVENLY STATE, 13-17.

V. 13. And one of the elders-What stands, Revelation 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.

Verse 13. One of the elders answered] A Hebraism for spoke. The question is here asked, that the proposer may have the opportunity of answering it.

Verses 13-17. And one of the elders, &c. — What is here related, to verse 17, might have immediately followed the tenth verse; but that the praise of the angels, which was given at the same time with that of the great multitude, came in between: answered — That is, he answered St. John’s desire to know, not to any words the apostle spoke. Or, in order to give him a more exact information concerning the persons who were clothed in the white robes of purity, honour, and dignity, one of the elders led him on by a question to ask of him a fuller account of them. What are these which are arrayed in white robes? — And make such a splendid appearance; and whence came, or come, they? And, believing the question to be asked in order to quicken my attention to what he had to tell me concerning them, I said, Sir, thou knowest — Though I do not. And he said, &c. — These persons, whom you behold appearing in their state of honour and happiness, are they which came — Or come, as oi ercomenoi rather signifies; out of great tribulation — They were very lately in a state of great affliction and suffering, for the sake of their faith and constancy; but, having kept the faith, they have received the blessings which Christ obtained by his blood for his church and faithful people. Yet these could not be all martyrs, for the martyrs could not be such a multitude as no man could number. But as all the angels appear here, so probably did all the souls of the righteous, who had lived from the beginning of the world. All these may be said, more or less, to come out of great tribulation,, 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 purity and holiness; in, or by, the blood of the Lamb — Through which alone we obtain remission of sins, and the influences of the sanctifying Spirit, so that they are advanced to the state of glory and happiness in which you see them. Therefore — Because they came out of great affliction, and have washed their robes in Christ’s blood; are they before the throne of God — 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 — In heaven; and he that sitteth on the throve shall dwell among them — Skhnwsei ep autouv, shall have his tent over them: shall spread his glory over them as a covering. They shall hunger no more — They shall be no more subject to any of their former infirmities, wants, or afflictions; neither shall the sun light on them, &c. — None of the natural or common evils of the world below shall reach them any more. For the Lamb who is in the midst of the throne shall feed them — With eternal peace and joy, so that they shall hunger no more; and shall lead them unto living fountains of waters — The comforts of the Holy Spirit, so that they shall thirst no more; neither shall they grieve any more, for God shall wipe away all tears from their eyes — Every sorrow, with every cause of sorrow, shall be fully taken away for ever.

13. One of the elders—It was fitting that one of the representatives of the Church should unfold the mysteries of the Church triumphant. Nor must we puzzle ourselves to know how one of the circle of elders, enveloped in the crowd of the great multitude, and that girt round with the circle of countless angels, could address an outsider, as John, who stands surveying the whole assemblage. Allow the freedom of a celestial vision. The inner circles within the outer circles can transparently be seen with the supernatural eye, for the outer circles are transparent, though visible to its glance. And in the spirit-land distance is no obstacle to utterance and hearing. Celestials (and John was now a pro tem. celestial) can converse without voice, by pure impartation of thought. See our note on 2 Corinthians 12:4. Answered—He answered the unuttered questionings expressed in John’s eyes. So in Acts 3:12, Peter answered the “wondering” of the crowd in Solomon’s porch. What—The angel answers by first stating John’s mental question. The Greek is more elegant than our English. These, the arrayed in robes white, who are they, and whence came they? “In this,” says Bede, “he interrogates that he may teach.” Often the most skilful interrogator is the wisest teacher. Wetstein remarks that these questions occur in both Homer and Virgil as the ordinary queries put by ancient hospitality to strangers. Such was the early habit in America, as foreign travellers often tauntingly reported. Yet one English traveller justly remarked, that such questions had a different sound in our Western wilds from similar ones in the streets of London.

V. 14. My lord-Or, my master; a common term of respect. So Zechariah, likewise, bespeaks the angel, Zechariah 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.

Verse 14. 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, Revelation 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.

Verses 13-17. And one of the elders, &c. — What is here related, to verse 17, might have immediately followed the tenth verse; but that the praise of the angels, which was given at the same time with that of the great multitude, came in between: answered — That is, he answered St. John’s desire to know, not to any words the apostle spoke. Or, in order to give him a more exact information concerning the persons who were clothed in the white robes of purity, honour, and dignity, one of the elders led him on by a question to ask of him a fuller account of them. What are these which are arrayed in white robes? — And make such a splendid appearance; and whence came, or come, they? And, believing the question to be asked in order to quicken my attention to what he had to tell me concerning them, I said, Sir, thou knowest — Though I do not. And he said, &c. — These persons, whom you behold appearing in their state of honour and happiness, are they which came — Or come, as oi ercomenoi rather signifies; out of great tribulation — They were very lately in a state of great affliction and suffering, for the sake of their faith and constancy; but, having kept the faith, they have received the blessings which Christ obtained by his blood for his church and faithful people. Yet these could not be all martyrs, for the martyrs could not be such a multitude as no man could number. But as all the angels appear here, so probably did all the souls of the righteous, who had lived from the beginning of the world. All these may be said, more or less, to come out of great tribulation,, 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 purity and holiness; in, or by, the blood of the Lamb — Through which alone we obtain remission of sins, and the influences of the sanctifying Spirit, so that they are advanced to the state of glory and happiness in which you see them. Therefore — Because they came out of great affliction, and have washed their robes in Christ’s blood; are they before the throne of God — 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 — In heaven; and he that sitteth on the throve shall dwell among them — Skhnwsei ep autouv, shall have his tent over them: shall spread his glory over them as a covering. They shall hunger no more — They shall be no more subject to any of their former infirmities, wants, or afflictions; neither shall the sun light on them, &c. — None of the natural or common evils of the world below shall reach them any more. For the Lamb who is in the midst of the throne shall feed them — With eternal peace and joy, so that they shall hunger no more; and shall lead them unto living fountains of waters — The comforts of the Holy Spirit, so that they shall thirst no more; neither shall they grieve any more, for God shall wipe away all tears from their eyes — Every sorrow, with every cause of sorrow, shall be fully taken away for ever.

Ver. 14. These are they which came out of great tribulation, and particularly during the ten years of sore persecution under Dioclesian, when they suffered death in every form of tortures, and exile.

14. Sir—The Greek is the original of our sir, and in modern Greek is used for that word. But Bengel, Hengstenberg, and Alford consider it here as a more reverent my Lord, approaching nigh to the attempt at worship in a future passage or two. Thou knowest—The Greek thou, here expressly inserted, implies emphasis upon it. The knowledge to answer those questions is in thee, not in me. And the words imply a request for answer which the seer was too modest to make. Out of great tribulation—The epithet great is emphatic, by being placed with its article after the noun, which our English idiom does not permit. Yet it is done with proper names, as Alexander the Great; and similarly this is tribulation the great. But what tribulation is here meant? Some say the “great tribulation” of Matthew 24:21, just preceding the judgment-day. But plainly, this company robed in white is that of verse 9, which embraces all the redeemed. The great tribulation is, therefore, the battle of probationary life under pressure of the world, the flesh, and the devil. Those fine lines of Wesley, therefore,

Who are these arrayed in white,

Brighter than the noonday sun,

Foremost of the sons of light,

Nearest the eternal throne?

so far as they represent these as martyrs or special sufferers for Christ seem to be a mistake. All Christians are these martyrs. Washed their robes—Purified their characters. This is a very vivid image of sanctification through the atonement. It illustrates how deep the doctrine of the atonement maintained in the apocalypse. But we must look through the intense imagery at the literal fact, and not allow our imagination to be lost in the imagery. There is no literal robe, no literal washing the robe in blood. What is true is, that Christ died for our sins, and through the merit of his atonement the Holy Spirit is bestowed upon us, giving us power to resist temptation, to repress our disordered affections, and bring all into obedience to the law of Christ. And that is sanctification.

V. 15. 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.

Verse 15. 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.

Verses 13-17. And one of the elders, &c. — What is here related, to verse 17, might have immediately followed the tenth verse; but that the praise of the angels, which was given at the same time with that of the great multitude, came in between: answered — That is, he answered St. John’s desire to know, not to any words the apostle spoke. Or, in order to give him a more exact information concerning the persons who were clothed in the white robes of purity, honour, and dignity, one of the elders led him on by a question to ask of him a fuller account of them. What are these which are arrayed in white robes? — And make such a splendid appearance; and whence came, or come, they? And, believing the question to be asked in order to quicken my attention to what he had to tell me concerning them, I said, Sir, thou knowest — Though I do not. And he said, &c. — These persons, whom you behold appearing in their state of honour and happiness, are they which came — Or come, as oi ercomenoi rather signifies; out of great tribulation — They were very lately in a state of great affliction and suffering, for the sake of their faith and constancy; but, having kept the faith, they have received the blessings which Christ obtained by his blood for his church and faithful people. Yet these could not be all martyrs, for the martyrs could not be such a multitude as no man could number. But as all the angels appear here, so probably did all the souls of the righteous, who had lived from the beginning of the world. All these may be said, more or less, to come out of great tribulation,, 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 purity and holiness; in, or by, the blood of the Lamb — Through which alone we obtain remission of sins, and the influences of the sanctifying Spirit, so that they are advanced to the state of glory and happiness in which you see them. Therefore — Because they came out of great affliction, and have washed their robes in Christ’s blood; are they before the throne of God — 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 — In heaven; and he that sitteth on the throve shall dwell among them — Skhnwsei ep autouv, shall have his tent over them: shall spread his glory over them as a covering. They shall hunger no more — They shall be no more subject to any of their former infirmities, wants, or afflictions; neither shall the sun light on them, &c. — None of the natural or common evils of the world below shall reach them any more. For the Lamb who is in the midst of the throne shall feed them — With eternal peace and joy, so that they shall hunger no more; and shall lead them unto living fountains of waters — The comforts of the Holy Spirit, so that they shall thirst no more; neither shall they grieve any more, for God shall wipe away all tears from their eyes — Every sorrow, with every cause of sorrow, shall be fully taken away for ever.

Ver. 15. He that sitteth on the throne shall dwell among them, as he once dwelt in the tabernacle, and dwelt in our flesh, John 1:14, for the Greek word in all those places is the same. The men expatriated and despised on earth, are gathered home to the temple of glory in heaven.

15. Therefore—In the next three verses we have a brief, exquisite glimpse of a heavenly pastoral, where the redeemed are the sheep and the Lamb is the shepherd. The passage is cognate with 21 and 22, describing the final heaven of the blessed. It is, indeed, said in 21 that there is no temple, as is here mentioned; but it is said, Revelation 21:22, that the Lamb is the temple. The present passage might be congenially inserted between verses 21 and 22 of chap. 22. With regard to the symbolic numbers of this passage Hengstenberg says: “The delineation of the blessedness is completed in a threefold three: they are before the throne, they serve, they are tented;—they hunger not, they thirst not, they suffer no heat;—the Lamb feeds them, leads them, wipes their tears.” Therefore—Because of their purification through the sacrificial blood. Before the throne of God—And not driven from his presence into the “lake of fire,” Revelation 20:15, the awful reverse of the celestial state. Serve him… in his temple—As Stuart well explains, they are made priests unto God, and the ordinary phraseology regarding priests, they serve day and night in the temple, is applied to them. Shall dwell among them—Literally, Greek, shall spread tent (or tabernacle) over them. Perhaps the meaning is, shall spread himself as tent over them.

V. 16. Neither shall the sun light on them-For God is there their sun. Nor any painful heat, or inclemency of seasons.

Verse 16. 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, &c.

Verses 13-17. And one of the elders, &c. — What is here related, to verse 17, might have immediately followed the tenth verse; but that the praise of the angels, which was given at the same time with that of the great multitude, came in between: answered — That is, he answered St. John’s desire to know, not to any words the apostle spoke. Or, in order to give him a more exact information concerning the persons who were clothed in the white robes of purity, honour, and dignity, one of the elders led him on by a question to ask of him a fuller account of them. What are these which are arrayed in white robes? — And make such a splendid appearance; and whence came, or come, they? And, believing the question to be asked in order to quicken my attention to what he had to tell me concerning them, I said, Sir, thou knowest — Though I do not. And he said, &c. — These persons, whom you behold appearing in their state of honour and happiness, are they which came — Or come, as oi ercomenoi rather signifies; out of great tribulation — They were very lately in a state of great affliction and suffering, for the sake of their faith and constancy; but, having kept the faith, they have received the blessings which Christ obtained by his blood for his church and faithful people. Yet these could not be all martyrs, for the martyrs could not be such a multitude as no man could number. But as all the angels appear here, so probably did all the souls of the righteous, who had lived from the beginning of the world. All these may be said, more or less, to come out of great tribulation,, 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 purity and holiness; in, or by, the blood of the Lamb — Through which alone we obtain remission of sins, and the influences of the sanctifying Spirit, so that they are advanced to the state of glory and happiness in which you see them. Therefore — Because they came out of great affliction, and have washed their robes in Christ’s blood; are they before the throne of God — 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 — In heaven; and he that sitteth on the throve shall dwell among them — Skhnwsei ep autouv, shall have his tent over them: shall spread his glory over them as a covering. They shall hunger no more — They shall be no more subject to any of their former infirmities, wants, or afflictions; neither shall the sun light on them, &c. — None of the natural or common evils of the world below shall reach them any more. For the Lamb who is in the midst of the throne shall feed them — With eternal peace and joy, so that they shall hunger no more; and shall lead them unto living fountains of waters — The comforts of the Holy Spirit, so that they shall thirst no more; neither shall they grieve any more, for God shall wipe away all tears from their eyes — Every sorrow, with every cause of sorrow, shall be fully taken away for ever.

16. They—We may render literally, They will hunger never more, nor thirst ever; no, nor ever will fall upon them the sun or heat-blast.

V. 17. 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."

Verse 17. 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 fulness 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. REVELATION

Verses 13-17. And one of the elders, &c. — What is here related, to verse 17, might have immediately followed the tenth verse; but that the praise of the angels, which was given at the same time with that of the great multitude, came in between: answered — That is, he answered St. John’s desire to know, not to any words the apostle spoke. Or, in order to give him a more exact information concerning the persons who were clothed in the white robes of purity, honour, and dignity, one of the elders led him on by a question to ask of him a fuller account of them. What are these which are arrayed in white robes? — And make such a splendid appearance; and whence came, or come, they? And, believing the question to be asked in order to quicken my attention to what he had to tell me concerning them, I said, Sir, thou knowest — Though I do not. And he said, &c. — These persons, whom you behold appearing in their state of honour and happiness, are they which came — Or come, as oi ercomenoi rather signifies; out of great tribulation — They were very lately in a state of great affliction and suffering, for the sake of their faith and constancy; but, having kept the faith, they have received the blessings which Christ obtained by his blood for his church and faithful people. Yet these could not be all martyrs, for the martyrs could not be such a multitude as no man could number. But as all the angels appear here, so probably did all the souls of the righteous, who had lived from the beginning of the world. All these may be said, more or less, to come out of great tribulation,, 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 purity and holiness; in, or by, the blood of the Lamb — Through which alone we obtain remission of sins, and the influences of the sanctifying Spirit, so that they are advanced to the state of glory and happiness in which you see them. Therefore — Because they came out of great affliction, and have washed their robes in Christ’s blood; are they before the throne of God — 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 — In heaven; and he that sitteth on the throve shall dwell among them — Skhnwsei ep autouv, shall have his tent over them: shall spread his glory over them as a covering. They shall hunger no more — They shall be no more subject to any of their former infirmities, wants, or afflictions; neither shall the sun light on them, &c. — None of the natural or common evils of the world below shall reach them any more. For the Lamb who is in the midst of the throne shall feed them — With eternal peace and joy, so that they shall hunger no more; and shall lead them unto living fountains of waters — The comforts of the Holy Spirit, so that they shall thirst no more; neither shall they grieve any more, for God shall wipe away all tears from their eyes — Every sorrow, with every cause of sorrow, shall be fully taken away for ever.

Ver. 17. He shall lead them to living fountains of water. This figure is more expressive to those who live adjacent to sandy deserts, where fountains of water are rare.

17. In the midst of the throne—In the central point of the circle comprehended in the more extended sense of the word throne. For the term seems to mean not the seat only, but the entire royal space. Feed them—Will shepherd them, performing all the office of a shepherd to guard, protect, guide, fold, fodder, and water them. Living fountains of waters—Greek, zwhv phgav udatwn, life’s fountains of waters. In the New Jerusalem, Revelation 22:1, there flows “a river of the water of life… proceeding out of the throne of God and of the Lamb.” But in the rural regions of the “new earth” are many springs of the water of life, where the Lamb shall shepherd his flock, watering them at the fountains of immortality. All tears—When the fountain of immortality is opened the fountain of tears is closed. For, as in Revelation 21:4, where this promise is repeated, with death all pain, all sorrow disappear, and the eye forever forgets to weep. And he who thus forever banishes our tears is no less than our loving Father, God.

The application of this chapter to the establishment of Christianity under Constantine in the Roman empire, as made by the over-historical interpreters, as Newton and Elliott, seems scarce to need a refutation. It appears inapplicable, both in position and in nature. In position, for there is nothing in the train of the narrative to bring us to the event. The four first seals are plainly correlative, and, though following in time-order, are not chronological. Equally unchronological is the martyr-cry of the fifth seal, or the mundane dissolution of the sixth. We have no bridge to carry us over to the age of Constantine. Nor in nature, for it is a heavenly, not an earthly, scene. It is in the spirit-world, before the divine throne, and not at the court of Constantine. Standing where it does, if it be made to figure any earthly event, it is so little specific that it might just as well figure any other period of religious triumph as the age of Constantine; as, for instance, the Reformation, or Wesleyan and Whitefieldian revival. As a counter picture to the dark scenes of the six seals it has its perfect place and nature. Far distant in time as its literal fulfilment is, it is ever present to the eye of vivid faith. Amid the gain-sayings of a profane world and the trials of our earthly life, this vision dawns directly before the eye of our soul, with its consolations and its glory.

Thy saints in all this glorious war

Shall conquer, though they die;

They see the triumph from afar,

By faith they bring it nigh!