The scenes portrayed by varied symbols in this chapter, are by some
considered as a continuation of the sixth seal. We think they may with
more propriety be viewed as relating to the events under the four which
precede; while they are obviously preparatory to the opening of the last
seal in the next chapter.
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.
V. 1. The "four angels" represent the instruments of providence. The
"four corners of the earth" intend all nations of the world, as then
known in geography. (Ch. xx. 8, 9.) The "holding of the winds" is
emblematical of the tranquillity consequent upon the accession of
Constantine to the imperial throne,--the temporary cessation of
desolating wars and persecutions,--the "rest" for which the martyrs
prayed. "Thou calledst in trouble, and I delivered thee." (Ps. lxxxi.
7.)
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.
Vs. 2, 3.--"Another angel ... having the seal of the living God," can be
none other but the Lord Christ. His people are "sealed unto the day of
redemption with that Holy Spirit of promise," or promised Holy Spirit.
(2 Cor. i. 22; Eph. i. 13). He came from the east. There the Son of
righteousness arose upon a dark world, and his beams enlightened the
kingdoms of Europe, in which multitudes were effectually called during
this tranquil period, (ch. xiv. 1). This angel, as having sovereign
authority over "earth and sea," and from whom the "four angels" had
their commission, now commands them not to "hurt the earth and the sea,"
till He and the ministers,--the instruments of his grace,--had "sealed
the servants of God." This "sealing," while symbolizing baptism,
signifies especially the saving work of the eternal Spirit, by which its
subjects are to be, and actually are, preserved from apostacy in future
and trying times. We shall meet with them again, (ch. xiv. 1.)
The favour shown by Constantine to Christian ministers and converts,
induced multitudes to make a profession of Christianity, and of course
filled the church with hypocrites. The flattery of those in power has
often proved as detrimental to the church's spiritual prosperity as
their frowns. (Dan. xi. 32.) Still, the special design of this sealing
seems to be the preservation of a chosen remnant,--the witnesses, during
the period of the trumpets, when Antichrist should be fully organized.
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
Nephthalim 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.
Vs. 4-8.--The number sealed was "a hundred forty and four thousand;" of
"each tribe twelve thousand." These numbers are not to be taken
literally, but comparatively, as contradistinguished from another
company, (v. 9.) Neither do we suppose, with many expositors, that Jews
by nation are here exclusively intended. At the time referred to, in the
fifth century, the "middle wall of partition" had been long removed.
(Eph. ii. 14.) Jews and Gentiles were "all one in Christ Jesus." (Gal.
iii. 28.) There is no ground to suppose that exactly the same number
would be sealed of every tribe. Besides, all the original tribes are not
named. Dan is not among them, and Judah is first in order in Reuben's
place. The gates of the heavenly Jerusalem are inscribed with the names
of the twelve tribes of Israel, (ch. xxii. 12.) In a word, this sealed
company is composed of Jews and Gentiles, representing the whole number
of true believers, who were enabled by grace to hold fast their
profession in trying times, and who experienced more special protection
in perilous times. (Ezek. ix. 4-6.)
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.
Vs. 9-12.--The "great multitude, which no man could number," are
evidently distinguished from the number sealed. They are collected from
all the nations known at that time. They "stood before the throne and
before the Lamb," as accepted worshippers; ascribing "salvation," not to
their own merit, but to the free grace of God the Father, and the
oblation and intercession of the Lamb. They are now in a triumphant
state, as indicated by the "palms in their hands," the usual emblems of
victory. "White robes" bespeak their justification. "All the angels" in
heaven, signify their hearty assent to the praises of the redeemed by
saying, "Amen." Then in an attitude of profoundest reverence, they
celebrate the praises of God in strains proper, though not peculiar to
themselves. As in ch. v. 11, the angels in this place are disposed and
arranged in the outer circle of all the intelligent worshippers.
Redeemed sinners stand nearest to the throne, in virtue of their union
to Christ, while holy angels, without envy, contemplate, with rapturous
emotions, the displays of the "manifold wisdom of God" in his dealings
with the church. (Eph. iii. 10.) Thus we may learn to do the will of God
on earth, as it is done by the angels in heaven.
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.
Vs. 13-17.--"One of the elders" asks John,--not for information, but to
engage his attention,--"What are these, ... and whence came they?"
Ministers may often receive instruction from the members of the church.
This elder answers his own questions as the angel did to the prophet,
(Zech. iv. 5, 6.) These are the "great multitude,"--probably the same
whose "souls" John saw at the opening of the fifth seal, but now
appearing in a new aspect: for it is evident that they had been engaged
in war. This appears by the "palms" of victory. They had been in "great
tribulation" prior to the peaceful reign of Constantine, by Satan's
temptations, the spoiling of their goods, imprisonment of their persons,
and the sacrifice of their lives,--"not loving their lives unto the
death." All these tribulations, however, could not separate them from
the love of God. (Rom. viii. 37-39.) They had "washed their robes,"--not
in penitential tears, their own martyr-blood, their doing or suffering
in the cause of Christ; but their robes were "made white in the blood of
the Lamb," who was "made of God unto them ... justification and
sanctification." (1 Cor. i. 30.) Could the human mind conceive the idea
of rendering linen garments _white_ by washing them in _blood_? Never,
unless as suggested by the doctrine of Christ crucified, whose "blood
cleanseth from all sin." (1 John i. 7.) "Therefore are they before the
throne of God,--without fault before his throne," (ch. xiv. 5.)
Delivered from the tempestuous storms of war, and the scorching heat of
persecution; they are safe in the haven of eternal rest.
Not only are they for ever freed from the sensation of "hunger or
thirst;" but they shall drink of the "living fountains of waters,
proceeding from the throne of God and of the Lamb," (ch. xxii. 1). "In
thy presence is fulness of joy; at thy right hand there are pleasures
for evermore." (Ps. xvi. 11.) While this company, brought out of great
tribulation, to which they had been subjected in the centuries before
the time of Constantine, are represented as in possession of eternal
blessedness, the other company of the "sealed" ones, are by this mark
furnished with the gifts and graces of the Holy Spirit, to enter the
lists with the Dragon in a much more trying and prolonged contest. The
latter company, although _preceding_ the other, in the order of symbolic
revelation; do really in the order of time, succeed them in continuation
of the struggle with the powers of darkness. And here we make the
general remark, That nearly throughout the Apocalypse the two parties
whom we may call the powers of darkness and the children of light, often
change their relative positions, and assume different aspects. And in
this, there is nothing new, as appears, 2 Cor. xi. 14, 15; vi. 8, 9.