Verse-by-Verse Bible Commentary
Revelation 7:14

Clarke's Commentary

Verse Revelation 7:14. 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.

Bridgeway Bible Commentary

Interval before the seventh seal (7:1-17)

God gives John two additional visions before he reveals the vision of the final seal. He wants to reassure his people that he does not forget them during the difficult days when an ungodly world is preparing itself for judgment. God does not allow the winds of judgment to blow across the earth without thought for his people’s security. He knows those who are his and marks them out for his special protection (7:1-3; cf. Ezekiel 9:4-6). The repetition of the number of people protected in each of the twelve tribes (symbolic of God’s people on earth) emphasizes that God protects all his people. None is missed (4-8).

Having seen God’s people on earth, John now sees the same people in heaven. They come from all nations and are more than anyone can count. They may have suffered persecution and even martyrdom on earth, but in heaven they are seen as conquerors, dressed in white and holding palm branches. The Lamb who died triumphed over death, and his victory is now theirs (9-10). Angels add their praise to that of the triumphant believers (11-12).
All this is explained to John, with special emphasis on the victory of the cross. Although the believers have been victorious in suffering persecution for Christ’s sake, they are fit to stand in God’s presence only because Christ died to give them cleansing and new life (13-14). As priests of God they will be permanently in his presence, where they will worship and serve him in true fellowship. No longer will they suffer, but the good shepherd, Jesus Christ, will protect them and care for them (15-17).

Coffman's Commentaries on the Bible

And I say unto him, My lord, thou knowest. And he said unto me, These are they that came out of the great tribulation, and they washed their robes, and made them white in the blood of the Lamb.

Lord, thou knowest … The very fact of the elder's asking John of their identity suggests that John probably understood who they were and whence they came; but, as being appropriate for one still under probation, the apostle refrained from saying so, his response, "Lord, thou knowest," being noncommittal. It is a gross misunderstanding to make John's respectful reply here the basis of denying that one of the Twelve is the author through whom this prophecy came.

These are they that came out of the great tribulation … This verse is the principal proof-text for sponsors of the Great Tribulation theory; but the words "they that came are translated from the present middle participle, meaning they continue to come." James D. Strauss, op. cit., p. 126. Bruce translated this, "These are the comers. F. F. Bruce, op. cit., p. 646. This positively identifies the "coming" of these white-robed saints w dispensation. "The whole history of the church is a time of tribulation. James William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 631. "The Great Ordeal (tribulation) is a prolonged process, which from John's temporal standpoint was partly past and partly future." G. B. Caird, op. cit., p. 102. Right here is the key to Revelation 1:19. Many of the scenes in Revelation mingle visions of things past, present, and future simultaneously. Any neat little scheme of making one section of Revelation past, another present, and yet another future, collapses in a careful understanding of the text. We agree with Beckwith that, "There is nothing here which points to any one particular distress." Isbon T. Beckwith, op. cit., p. 545.

And they washed their robes … The undeniable reference in this is to the conversion of the saints at the time of their residence upon the earth. Thompson stated that, "The understanding of this passage derives from such Scriptures as Acts 22:16; Romans 6:3-5; Galatians 3:27; and Titus 3:5, W. S. Thompson, Comments on Revelation (Memphis, Tennessee: Southern Church Publications, 1957), p. 85. all of which refer to primary obedience to the gospel, the unique manner by which anyone since Pentecost was ever able, in any sense, to "wash" his robes in the blood of Christ. This is a metaphor, but it surely stresses the part which sinners themselves have in their own salvation. They must obey the gospel. Note that it is said, "They washed," a reference to what one must do to be saved. Christ provides the means of our redemption, but he requires of people that they appropriate the blessings of it through obedience. All of the apostles taught this same truth. Peter, on Pentecost, commanded those who wished to be saved to "Repent and have yourselves baptized … save yourselves from this crooked generation" (Acts 2:38; Acts 2:40). "Save yourselves … wash your robes," etc., all such passages stress the human response in salvation.

Again, note the doxology of Revelation 7:12, which was being spoken by this white-robed throng. When they praised the Lord for salvation, they spoke not of what they had done (though they could not have been saved without it), but of the blood of the Lamb.

"The great tribulation of this passage is the persecution of the followers of Christ which broke in such intense malignity in John's day and continues until the ultimate triumph of Christ. F. F. Bruce, op. cit., p. 646. The following verses, designed to comfort and encourage the suffering church, must be understood with reference to the dark background of persecutions.

Barnes' Notes on the Whole Bible

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

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

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

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

And made them white in the blood of the Lamb - There is some incongruity in saying that they had made them white in the blood of the Lamb; and the meaning therefore must be, that they had cleansed or purified them in that blood. Under the ancient ritual, various things about the sanctuary were cleansed from ceremonial defilement by the sprinkling of blood on them - the blood of sacrifice. In accordance with that usage, the blood of the Lamb - of the Lord Jesus - is said to cleanse and purify. John sees a great company with white robes. The means by which it is said they became white or pure is the blood of the Lamb. It is not said that they were made white as the result of their sufferings or their afflictions but by the blood of the Lamb. The course of thought here is such that it would be natural to suppose that, if at any time the great deeds or the sufferings of the saints could contribute to the fact that they will wear white robes in heaven, this is an occasion on which there might be such a reference.

But there is no allusion to that. It is not by their own sufferings and trials, their persecutions and sorrows, that they are made holy, but by the blood of the Lamb that had been shed for sinners. This reference to the blood of the Lamb is one of the incidental proofs that occur so frequently in the Scriptures of the reality of the atonement. It could be only in allusion to that, and with an implied belief in that, that the blood of the Lamb could be referred to as cleansing the robes of the saints in heaven. If he sheds his blood merely as other people have done; if he died only as a martyr, what propriety would there have been in referring to his blood more than to the blood of any other martyr? And what influence could the blood of any martyr have in cleansing the robes of the saints in heaven? The fact is, that if that were all, such language would be unmeaning. It is never used except in connection with the blood of Christ; and the language of the Bible everywhere is such as would be employed on the supposition that he shed his blood to make expiation for sin, and on no other supposition. On the general meaning of the language used here, and the sentiment expressed, see the Hebrews 9:14 note and 1 John 1:7 note.

Smith's Bible Commentary

In chapter four of the book of Revelation, we were taken into the heavenly scene where John beholds the throne of God, the cherubim about the throne as they worship God and the twenty-four elders as they respond to that worship.

In chapter five, we see the scroll with seven seals within the right hand of Him who sits upon the throne, the scroll being the title deed to the earth. An angel proclaiming who was worthy to take the scroll and loose the seals. We recognize that no man is worthy, no man can redeem the earth. And John in the prospect of the earth going unredeemed begins to sob until the elder said, "Don't weep. Behold the Lion of the tribe of Judah hath prevailed to take the scroll and to loose the seals."

So we see Jesus as He steps forth and takes the scroll. And we hear the reaction, first of all, the redeemed, the church, who sing of their redemption through His blood and His worthiness to take the book and loose the seals. And then we hear the angels, one hundred million strong, plus millions of millions as they join in the chorus of worthiness to the Lamb and to Him who sits upon the throne.

Then in chapter six, we see as He begins to loose the seals of this scroll. And as He looses the seals of the scroll, we see the corresponding judgments that take place upon the earth. The first seal bringing forth the antichrist, the white horse and his rider. The second seal bringing forth wars, desolations. The third bringing famine, and the fourth bringing death. And we see that in the first four seals, the four horsemen of the apocalypse, as they are often called, one quarter of the earth's population being destroyed.

The fifth seal introduces us to a multitude of people under the altar of God who are saved out of the Great Tribulation. They are asking God how long before God avenges upon those of the earth who had slain them, brings His vengeance upon them. And they are told that they are to wait a short season until their number be complete and they are given white robes, and thus, comforted.

In the sixth seal we see a cataclysmic, catastrophic kind of judgment upon the earth described in the book of Joel, described in Isaiah, described by Jesus, as they talk about the stars falling from heaven, the islands being moved, the surface of the earth being changed in a geographical sense as this great cataclysm takes place.

Now we come to chapter seven, and before the seventh seal is opened, we have now here a little parenthetical kind of a side exposition as John sees these four angels holding back the winds of the earth that they should not blow on the earth nor the sea, nor any tree.

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. Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads ( Revelation 7:1-3 ).

Now we know that during the Great Tribulation or during the seven-year period, of which three and a half years would be designated the Great Tribulation. Now during the first three and a half years of this period, when the antichrist is setting up his power, his kingdom, that God has two witness, which we will be introduced to in the eleventh chapter, who bear witness for forty-two months or three and a half years. During the time of their witness, they shut up the heavens that it rained not during the time that they are witnessing. This lack of rain, of course, will probably be one of the instruments that will perpetrate the great famine that we have in the third seal. It could be that the holding back of the winds by these four angels is that which causes the rain to cease.

You see, we have our hydraulic cycle where the ocean waters are evaporated into the atmosphere and then carried by the winds over the lands. Whereas the clouds begin to cool, the gases condense and form into rain that fall to the earth; and thus, the earth is watered in this hydraulic cycle. It is a beautiful engineering plan of God to water the earth. But if the winds were held back, then the water that would evaporate into the atmosphere would not be carried over the earth and would probably start being sustained within the atmosphere itself, again causing some very interesting atmospheric kind of phenomena, as the water would again be suspended in a greater concentration in the atmosphere.

Here are four angels standing in the four corners of the earth. And the word "corners" is probably a poor translation. The Greek word is translated in the present time into quadrants. And we talked about the four quadrants of the earth, which is the north, east, south and west. So you have your north wind, east wind, south wind and west winds, the four quadrants of the earth.

People who are always looking to find fault with something in the Bible, and they say the Bible was reflecting the superstition or the intelligence of the day, because they say the four corners of the earth. So evidently John believed that the earth was flat, and thus you have the four corners and he was guilty of the flatter theory. Thus, you can't rely on the Bible because it does have fallacies, such as the four corners of the earth.

Well I saw a sign that said the Marines were in the four corners of the earth, so you can't trust the defense department, because they don't realize that the earth is round. They think that it has corners.

No. The idea is the quadrants; north, east, south and west. But interestingly enough, the physicists and all now declare that there really are four corners on the earth. The earth isn't actually round. The poles are flattened somewhat to make the bulge at the equator. So, the earth is more of an elliptical shape, but the bulge actually creates about four corners of the earth. And that is one of the latest declarations of those men who study such things.

But it is talking about the four quadrants, four winds; the north, east, south and west winds. And it is interesting to me that these angels, and they must be very fascinating creatures, have the power to hold back the winds that they blow not. Here they are holding back the winds, but they are told by this other angel who ascends from the east, having the seal of the living God, crying with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, saying, "Don't hurt them until we have sealed the servants of our God in their foreheads."

And I heard the number of those which were sealed: and there were one hundred and forty-four thousand of all the tribes of the children of Israel ( Revelation 7:4 ).

Now that is very plain isn't it? How many are sealed? One hundred and forty-four thousand. Who are they? Of all of the tribes of Israel. What could be plainer than that?

Now a lot of people have trouble with the book of Revelation, because they say, "Well, you can't understand it." You see the one hundred and forty-four thousand doesn't really mean one hundred and forty-four thousand. It is a symbolic number of twelve times twelve thousand. And twelve being the number of human government. And they start getting into it further and further and further, so it means that one man is going to rule one month during the thousand years of the kingdom age, and all kinds of weird speculations.

And of course, the Jehovah Witnesses think that they are the one hundred and forty-four thousand. And Herbert W. Armstrong in his plain truth of the World Tomorrow says, "No, we are the one hundred and forty-four thousand." And if you will double and triple tithe to the church of God, you can become one of the hundred and forty-four thousand, the inner circle. And when the precise time comes we will send you a telegram that you can flee to this wilderness where we have prepared survival for the one hundred and forty-four thousand.

So, they are trying to be the one hundred and forty-four thousand, as the Jehovah witnesses are trying to be the one hundred and forty-four thousand, and many other groups have tried to take this identity upon themselves. But obviously in doing so you have to disregard the text itself and you have to start reading into the text, and say, "Well, God didn't mean what He said. That is all symbolic language in a spiritual sense, and we are spiritual Israel, and I'm of the spiritual tribe of Aser or Benjamin or whatever." Just to keep this kind of speculation from taking place the Lord then lists the twelve tribes.

Now, you are familiar with the fact that there are actually thirteen tribes, are you not? You remember when Jacob came to Joseph in Egypt, having thought he was dead for many years, now discovering him to be alive and one of the leaders of Egypt, Jacob, this elderly man came down to Joseph and when Joseph came to his father Jacob he brought his two sons Ephraim and Mannaseh. And Jacob said unto Joseph, "These two sons are mine. Whatever sons you have born after these can be yours, but these two sons are mine." And he claimed the two sons of Joseph, Ephraim and Mannaseh. So Ephraim and Manneseh both became tribes in Israel.

So, the tribe of Joseph is divided into two, the tribe of Ephraim and Mannaseh. So the Levitical tribe became the thirteenth tribe, but was usually not numbered among the tribes. For instance, in the division of the land there was no portion for Levi, because the Lord was their portion. So, the land was apportioned into twelve sections, one for each of the tribes. And Ephraim and Mannaseh both received their allotments.

Now as a rule, you don't read of the tribe of Joseph because it was divided into two tribes. Here we find the tribe of Joseph and the tribe of Mannaseh. So when it refers to the tribe of Joseph, no doubt it is the tribe of Ephraim, because Mannaseh is also listed as being sealed, the twelve thousand here in the seventh chapter.

So the interesting thing is that the tribe of Levi is also listed here, but the tribe of Dan is thus omitted. Dan was the first of the tribes to go into idolatry. If you go into the tel of Dan in northern Israel today, they have excavated quite a large area of pagan worship, as the tribe of Dan was the leader in idolatry, the first tribe to go into idolatry. And it could be that that is the reason why God has not sealed them from some of the things that are going to transpire during the Great Tribulation period. You will find as we move along in the book that the one hundred and forty-four thousand that are sealed are protected divinely by God from many of the judgments that are going to come upon the earth.

So twelve thousand of each tribe, the tribe of Judah being listed first because Rueben lost his birthright. Because of going into his father's concubine he lost his birthright and it was given over to Judah. And to Judah was given the scepter that Judah should be the reigning tribe. And of course we know that David came from the tribe of Judah and then Jesus later, who was that branch out of Judah the stem of Jesse that would arise, the branch of Jesse that should come out of Judah, the Lion of the tribe of Judah. So the tribe of Judah listed first and then Reuben who was the oldest son but lost his ranking, and of Gad and each of the sons the twelve thousand and after this, verse nine.

So that is the one hundred and forty-four thousand. They are sealed now. Later on we will come across them again as we see them protected from various judgments that are coming.

After this I beheld, and, lo, a great multitude, which no man could number, of all the nations, and kindreds, and people, and tongues, they were standing before the throne, and before the Lamb, clothed with white robes, and palms in their hands; And they cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb ( Revelation 7:9-10 ).

Now interesting they are clothed with white robes and palms in their hands and what is their cry? Salvation.

Now we remember another crowd with palms in their hands and their cry was the same. Hosanna means salvation, or "save now" literally. They were crying salvation unto the Lord. So there is a lot of similarities between this crowd and that crowd on the road from Bethany to Jerusalem on the day that Jesus made His descent from the Mount of Olives on a donkey and the disciples were waving palm branches and the multitudes there were saying, "Hosanna, Hosanna: Blessed is He who comes in the name of the Lord." Salvation, salvation, blessed is He who comes in the name of the Lord.

So here is a crowd now in heaven, a great number of them; however, these are from all over the world, from all of the various races, ethnic groups. Their cry is the same, "salvation to our God, which sits upon the throne and unto the Lamb".

And all of the angels stood round about the throne, and about the elders and the four living creatures, and they fell before the throne on their faces, and worshiped God, Saying, So be it: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen ( Revelation 7:11-12 ).

Now when the church sings its song of redemption, verse nine of chapter five, they sang the new song saying, "thou art worthy." The angels respond to that song in worship saying, "Worthy is the Lamb that was slain to receive the power and riches, and wisdom, and strength, and honour, and glory, and blessing." Here are the same things with a couple of differences. To the churches' song they refer to riches, for interestingly enough, the Lord considers us as His treasure. Paul prayed for the Ephesians that they might receive a Spirit of wisdom and understanding. That they might know what is His riches in the saints, or you might know how much God values you.

You remember the parable of Jesus concerning the kingdom of heaven was likened to a man going through the field and discovering a treasure and who, for the joy thereof, went out and sold everything so he could buy the field and have the treasure ( Matthew 13:44 ). "Now the field", Jesus said, "is the world", and He was the one that gave everything. He gave His life to purchase the world in order that He might obtain the treasure. "So if you only knew", Paul said, "how highly the Lord treasures or values you". And Peter writing says, "We are His peculiar treasure." Well it is peculiar to me that God would take such value in me, that God would treasure me, but we are His inheritance.

So when the church declares its song, we are His inheritance, His riches. When this group sings, thanksgiving is substituted for riches, and so that is the difference in the response to the two groups. As the angels respond to the second group, the response is not of riches, but of thanksgiving. Interesting little difference here. They are different groups.

We do not see the church here in chapter seven, but we see those who were in chapter six under the fifth seal who were martyred during the Great Tribulation for their testimony. Who were crying for vengeance on those who dwelt upon the earth, who were given white robes and told to wait for a short season until their full number be complete. They were saying, "How long, O Lord, holy and true, before we can enter into the heavenly scene." The Lord gave them white robes and said, "Wait until your full number is complete and you can come in."

Now we see their number is completed and we see them entering into the heavenly scene. And this is really taking us on out to the end. In chapter seven, as we have this little vignette, it is one that now takes us out and shows us the whole picture and then we will come back to the seals again as we get to chapter eight. So this is just a little side view, a side journey and a view of this little segment here on out to the end.

So the angels respond to their song of salvation, worshipping God and ascribing to God the blessing, and glory, and wisdom, and thanksgiving, and honor, and power and might unto our God for ever and ever. So be it.

Now, one of the elders asked John a rhetorical question, saying,

What are these which are arrayed in white robes? and where did they come from? ( Revelation 7:13 )

Who are they, John, and where did they come from? And it was a rhetorical type of a question that was designed to open the door for an answer. It wasn't really looking to John for an answer, but it was just designed to open the door to give the answer to John.

And I said unto him, John said, Sir, [kurios, often translated lord] thou knowest. And he said to me, These are they which came out of the great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore they are 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 ( Revelation 7:14-15 ).

Now we find that ultimately these are to receive all the rights and the privileges of God's redeemed people, the church. At the present time, they were not allowed to come into the scene in chapter six, the fifth seal. Now that they come in, they come in, in a serving capacity, serving Him in His temple day and night. Where as the church is reigning with Him and the promise to the church is that they would reign with Him. "Unto Him that loved us and purchased us with His blood, we shall reign with Him." These are serving Him there in the temple of God and He that sits upon the throne shall dwell among them.

Now they came up out of the Great Tribulation, which means that they were no doubt martyred during this tribulation period. And we will read where when the antichrist takes over, he is going to bring in a new economic system which requires everyone receiving a mark, and no one being able to buy or sell without that mark. However, anyone who takes the mark will be consigned to a hopeless eternal future, no hope for salvation for anyone who takes the mark of the beast. So they have power, though, to put to death those that refuse to take the mark. Of course not being able to buy or sell, you can probably starve to death quite easily. So, a great number of people will be saved after the church is raptured.

Now there is an indication that those that will be saved after the rapture are those who had never heard the Gospel before. That indication comes from Paul in writing to the Thessalonians, his second epistle, talking about the coming of the antichrist, he declared, "that because they did not want to believe the truth, God gave them over to deception that they would believe the lie" ( 2 Thessalonians 2:11 ). So those that have consciously and willingly rejected the truth that is in Jesus Christ, when the antichrist comes, will bring a strong delusion and God will allow them to be deluded, because they did not want to keep the truth.

But there are perhaps two billion people on the earth today who have never heard the message of salvation through Jesus Christ. During this period of time, the message of salvation will be declared by the hundred and forty-four thousand that have been sealed; it will also be declared by angels flying through the midst of heaven. And among the two billion people who have never heard the saving grace of God through Jesus Christ, there will be many who will receive the witness and the message of the one hundred and forty-four thousand and of the angels and will be saved, martyred, and brought into the heavenly scene. A great number that no man could count, we are told from all over the world, from all of the nations, kindreds and people and tongues.

So, an interesting group in heaven. John did not recognize them. Had they been the church and the elders said, "Who are these? Where did they come from?" John would have said, "Well, that is the church. I know them. I am a part of that group." But he did not recognize them, because they are a saved multitude that are not the church. Thus to John, it is a mystery, but the mystery is explained by the elder. They came up out of the Great Tribulation. They were martyred during the Great Tribulation period, and have washed their robes and made them white in the blood of the Lamb.

Now,

They shall hunger no more, neither thirst any more ( Revelation 7:16 );

As we proceed on into the further judgments of God that are going to come upon the earth, we find that the fresh water supplies are going to be polluted, so that men will have a real scarcity of water. Not only if it doesn't rain for three and a half years, that is going to deplete the water also. Imagine what would happen even here in Southern California if there were three years without water. It wouldn't take long to use up our supplies. There will be a great famine with no rain, the droughts. The crops will fail, but they will hunger no more. They have gone through hunger in the time of tribulation upon the earth. They have gone through thirst.

neither shall the sun light on them ( Revelation 7:16 ),

God is going to give power to the sun to scorch men who dwell upon the earth.

For the Lamb, which is in the midst of the throne shall feed them, and shall lead them unto the living fountains of water: and God shall wipe away all tears from their eyes ( Revelation 7:17 ).

Now, the little side vignette is over and we come back to the scroll with the seven seals, the title deed to the earth that Jesus is opening to prove His right to redeem.

"

Dr. Constable's Expository Notes

2. The salvation of the great multitude 7:9-17

There are a number of significant contrasts between the 144,000 and this great multitude that argue for two different groups even though some scholars have considered the two groups as one viewed from different perspectives. [Note: E.g., Beale, p. 424.] The number of the first group is not only smaller but definite whereas the number of the second group is larger and indefinite. People from the 12 tribes of Israel make up the first group, but people from every nation, tribe, people, and tongue compose the second. God prepares the first group for imminent peril on the earth, but the second group is victorious, secure, and at rest in heaven.

"This group, like the 144,000, is unhurt by the effects of God’s wrath, but for a different reason. They have at this point been removed from the earthly scene of the wrath and have no need of protective sealing. Someone might ask, ’Are the 144,000 the only ones who have maintained their composure under the first six seals?’ This vision responds to such a question negatively. A vast throng has turned to God during this period and have now passed into His immediate presence through death [cf. Revelation 6:8]." [Note: Thomas, Revelation 1-7, p. 482.]

This pericope describes events transpiring in heaven.

"Without doubt it is one of the most exalted portrayals of the heavenly state to be found anywhere in Scripture." [Note: Mounce, p. 171.]

Dr. Constable's Expository Notes

John did not know the identity of these individuals, so the elder told him who they were. They are "those who are coming out from the great tribulation." Jesus coined the term "the Great Tribulation" (Matthew 24:15; Matthew 24:21) and identified it as the second half of Daniel’s seventieth week (Matthew 24:15-22; Mark 13:14-20; cf. Daniel 9:27). Positioned as this vision is just before the midpoint of the Tribulation, before the Great Tribulation begins, the elder must have meant that this multitude came out of the Great Tribulation before it began. The Greek preposition ek ("out of") permits such an interpretation. Another possibility is that the elder meant that these saints came out during the Great Tribulation, which the Greek preposition allows but the placement of this vision between the sixth and seventh seals does not favor. A third view is that they departed after the Great Tribulation was complete. [Note: Rosenthal, p. 185.] This is unacceptable for two reasons. First, the Greek verb erchomenoi ("are coming") is a present participle indicating an ongoing departure. Second, this view makes an unwarranted distinction between the Great Tribulation and the outpouring of God’s wrath. God promised to keep Christians completely out of the Tribulation (Revelation 3:10; 1 Thessalonians 4:13-18; et al.), but these Tribulation saints come out of the first part of it while it is in progress. [Note: Smith, A Revelation . . ., p. 135.]

Washing their robes in the Lamb’s blood is a figure of speech for salvation (Revelation 22:14; cf. Zechariah 3:4-5). Another interpretation is that "washed their robes" is a figurative expression picturing that they had purified their deeds (Revelation 22:14; cf. Revelation 19:8). This would make the entire passage (Revelation 7:14-17) a description of faithful Tribulation saints instead of all Tribulation saints. The issue hinges on whether "robe" represents the believer’s garment of salvation or his good works here. Scripture uses "robe" both ways elsewhere. Since all the redeemed will eventually go into God’s presence, it seems unwarranted to limit this innumerable multitude to faithful saints. The fact that they died during the first half of the Tribulation does not necessarily mean that they were all martyrs who died for their testimony as believers. An amillennial interpretation is that this as a picture of all Christians who suffer in various ways for their faith. [Note: Beale, p. 433. See Richard Shalom Yates, "Studies on the Tribulation Saints," Bibliotheca Sacra 163:649 (January-March 2006)79-93; 163:650 (April-June 2006):215-33; 163:651 (July-September 2006):322-34, for a thorough study of Tribulation saints.]

"In modern thought, making anything white by washing it in blood is paradoxical and even shocking, but it was not so with John and those with an OT background. To them such washing denoted spiritual purity. Not just any blood would accomplish the cleansing. The blood of martyrs shed for the Lamb’s sake would not even do it. It had to be the blood of the Lamb’s great sacrifice to produce the whiteness (Revelation 1:5; Revelation 5:9; cf. Romans 3:25; Romans 5:9; Ephesians 1:7; Colossians 1:20; Hebrews 9:14; 1 Peter 1:2; 1 Peter 1:19; 1 John 1:7) . . ." [Note: Thomas, Revelation 1-7, p. 498.]

The en ("in") has instrumental force here; Christ’s blood is what made their robes white. Contrast Revelation 12:11 where dia ("because of") expresses the means of victory, namely, His blood and their faithfulness. Blood is a metaphor for violent death.

Barclay's Daily Study Bible

Chapter 7

RESCUE AND REWARD ( Revelation 7:1-3 )

7:1-3 After this I saw four angels standing at the four corners of the earth, restraining the four winds of the earth so that the wind might not blow upon the earth, or upon the sea, or against any tree. And I saw another angel going up from where the sun rises, with a seal which belonged to the living God, and he shouted with a great voice to the four angels to whom was given power to harm the earth and the sea: "Do not harm the earth and the sea or the trees until we seal the servants of our God upon their foreheads."

Before we deal with this chapter in detail, it is better to set out the general picture behind it.

John is seeing the vision of the last terrible days aid in particular the great tribulation which is to come, such as was not since the beginning of the world to this time ( Matthew 24:21; Mark 13:19). In this coming tribulation there was to be a final assault by every evil power and a final devastation of the earth. It is to play their part in this devastation that the winds are waiting and from which for a little while they are being held in check.

Before this time of terror and devastation comes, the faithful are to be sealed with the seal of God in order that they may survive it. It is not that they are to be exempt from it but that they are to be brought safely through it.

This is a terrible picture; even if the faithful are to be brought through this terrible time, they none the less must pass through it, and this is a prospect to make even the bravest shudder.

In Revelation 7:9 the range of the seer's vision extends still further and he sees the faithful after the tribulation has passed. They are in perfect peace and satisfaction in the very presence of God. The last time will bring them unspeakable horrors, but when they have passed through it they will enter into equally unspeakable joy.

There are really three elements in this picture. (i) There is a warning. The last unparalleled and inconceivable time of tribulation is coming soon. (ii) There is an assurance. In that time of destruction the faithful will suffer terribly, but they will come out on the other side because they are sealed with the seal of God. (iii) There is a promise. When they have passed through that time, they will come to the blessedness in which all pain and sorrow are gone and there is nothing but peace and joy.

THE WINDS OF GOD ( Revelation 7:1-3 continued)

This vision is expressed in conceptions of the world which were the conceptions of the days in which John wrote.

The earth is a square, flat earth; and at its four corners are four angels waiting to unleash the winds of destruction. Isaiah speaks of gathering the outcasts of Judah from the four corners of the earth ( Isaiah 11:12). The end is come upon the four corners of the earth in Ezekiel ( Ezekiel 7:2).

It was the belief of the ancient peoples that the winds which came from due north, south, east and west were all favourable winds; but that those which blew diagonally across the earth were harmful. That is why the angels are at the corners of the earth. They are about to unleash the winds which blow diagonally. It was the common belief that all the forces of nature were under the charge of angels. So we read of the angel of the fire ( Revelation 14:18) and the angel of the waters ( Revelation 16:5). These angels were called "The Angels of Service." They belonged to the very lowest order of angels, because they had to be continually on duty and, therefore, could not keep the Sabbath as a day of rest. Pious Israelites who faithfully observed the Law of the Sabbath were said to rank higher than these angels of service.

The angels are bidden to restrain the winds until the work of sealing the faithful should be completed. This idea has more than one echo in Jewish literature. In Enoch the angels of the waters are bidden by God to hold the waters in check until Noah had built the ark (Enoch 66:1, 2). In 2Baruch the angels with the flaming torches are bidden to restrain their fire, when Jerusalem was sacked by the Babylonians, until the sacred vessels of the Temple could be hidden away and saved from the looting of the invaders ( Bar_6:4 ). More than once we see the angels restraining the forces of destruction until the safety of the faithful has been made secure.

One of the interesting and picturesque ideas of the Old Testament is that of the winds as the servants and the agents of God. This was specially so of the Sirocco, the dread wind from the south-east, with the blast like hot air from a furnace which withered and destroyed all vegetation. Zechariah has the picture of the chariots of the winds, which go forth from standing before the Lord of all the earth ( Zechariah 6:1-5). Nahum speaks of the Lord who has his way in the whirlwind (the Sirocco) and the storm ( Nahum 1:3). The Lord goes with the whirlwinds of the south ( Zechariah 9:14). The winds are God's chariots ( Jeremiah 4:13). God comes with his chariots like a whirlwind ( Isaiah 66:15). The wind is the breath of God ( Job 37:9-10). The wind rends the mountains ( 1 Kings 19:11) and withers the grass ( Isaiah 40:7; Isaiah 40:24) and dries up the stream, the river and the sea ( Nahum 1:4; Psalms 18:15).

So terrible was the effect of the Sirocco that it gained a place in the pictures of the last days. One of the terrors which was to precede the end was a terrible storm. God would destroy his enemies as stubble before the wind ( Psalms 83:13). God's day would be the day of the whirlwind ( Amos 1:14). The whirlwind of the Lord goes forth in its fury and falls on the head of the wicked ( Jeremiah 23:19; Jeremiah 30:23). The wind of the Lord, the Sirocco, will come from the wilderness and destroy the fertility of the land ( Hosea 13:15). God will send his four winds upon Elam and scatter the people ( Jeremiah 49:36).

This is difficult for many of us to understand; the dweller in the temperate countries does not know the terror of the wind. But there is something here more far-reaching than that and more characteristic of Jewish thought, the Jews knew nothing of secondary causes. We say that atmospheric conditions, variations in temperature, land and mountain configurations, cause certain things to happen. The Jew ascribed it all to the direct action of God. He simply said, God sent the rain; God made the wind to blow; God thundered; God sent his lightning.

Surely both points of view are correct, for we may still believe that God acts through the laws by which his universe is governed.

THE LIVING GOD ( Revelation 7:1-3 continued)

Before the great tribulation smites the earth the faithful ones are to be marked with the seal of God. There are two points to note.

(i) The angel with the seal comes from the rising of the sun, from the East. All John's pictures mean something and there may be two meanings behind this: (a) It is in the East that the sun, the supreme earthly giver of light and life, rises; and the angel may stand for the life and the light that God gives his people even when death and destruction are abroad. (b) It is just possible that John is remembering something from the story of the birth of Jesus. The wise men come to Palestine searching for the king who is to be born, for "We have seen his star in the East" ( Matthew 2:2). It is natural that the delivering angel should rise in the same part of the sky as the star which told of the birth of the Saviour.

(ii) The angel has the seal which belongs to the living God. The living God is a phrase in which the writers of Scripture delight and when they use it, there are certain things in their minds.

(a) They are thinking of the living God in contra-distinction to the dead gods of the heathen. Isaiah has a tremendous passage of sublime mockery of the heathen and their dead gods whom their own hands have made ( Isaiah 44:9-17). The smith takes a mass of metal and works at it with the hammer and the tongs and the coals, sweating and parched at his task of manufacturing a god. The carpenter goes out and cuts down a tree. He works at it with line and compass and plane. Part of it he uses to make a fire to warm himself; part of it he uses to make a fire to bake his bread and roast his meat; and part of it he uses to make a god. The heathen gods are dead and created by men; our God is alive and the creator of all things.

(b) The idea of the living God is used as an encouragement. In the midst of their struggles Joshua reminds the people that with them there is the living God and that he will show his strength in their conflicts with their enemies ( Joshua 3:10). When a man is up against it, the living God is with him.

(c) Only in the living God is there satisfaction. It is the living God for whom the soul of the psalmist longs and thirsts ( Psalms 42:2). Man can never find satisfaction in things but only in fellowship with a living person; and he finds his highest satisfaction in the fellowship of the living God.

(d) The biblical writers stress the privilege of knowing and belonging to the living God. Hosea reminds the people of Israel that once they were not a people, but in mercy they have become children of the living God ( Hosea 1:10). Our privilege is that there is open to us the friendship, the fellowship, the help, the power and the presence of the living God.

(e) In the idea of the living God there is at one and the same time a promise and a threat. Second Kings vividly tells the story of how the great king Sennacherib sent his envoy Rabshakeh to tell Hezekiah that he proposed to wipe out the nation of Israel. Humanly speaking, the little kingdom of Judah had no hope of survival, if the might of Assyria was launched against it. But with Israel there was the living God and he was a threat to the godlessness of Assyria and a promise to the faithful of Israel ( 2 Kings 18:17-37).

THE SEAL OF GOD ( Revelation 7:4-8 )

7:4-8 And I heard the number of those who were sealed, one hundred and forty-four thousand were sealed from every tribe of the sons of Israel. Of the tribe of Judah twelve thousand were sealed; of the tribe of Reuben, twelve thousand; of the tribe of Gad, twelve thousand; of the tribe of Asher, twelve thousand; of the tribe of Naphtali, twelve thousand; of the tribe of Manasseh, twelve thousand; of the tribe of Simeon, twelve thousand; of the tribe of Levi, twelve thousand; of the tribe of Issachar, twelve thousand; of the tribe of Zebulun, twelve thousand; of the tribe of Joseph, twelve thousand; of the tribe of Benjamin, twelve thousand.

Those who are to be brought safely through the great tribulation are sealed upon their foreheads. The origin of this picture is very likely in Ezekiel 9:1-11. In Ezekiel's picture, before the final slaughter begins, the man with the inkhorn marks the forehead of those who are faithful and the avengers are told that none so marked must be touched ( Ezekiel 9:1-7).

The idea of the king's seal would be very meaningful in the East. Eastern kings wore a signet ring whose seal was used to authenticate documents as really coming from the king's hand and to mark that which was the king's personal property. When Pharaoh appointed Joseph his prime minister and representative, he gave him his signet ring in token of the authority which had been delegated to him ( Genesis 41:42). So Ahasuerus gave his signet ring, first to Haman and then, when Haman's wicked schemes were unmasked, to Mordecai ( Esther 3:10; Esther 8:2). The stone which shut Daniel into the lion's den was sealed ( Daniel 6:17), as was the stone with which the Jews sought to make the tomb of Jesus secure ( Matthew 27:66).

Very commonly a seal indicated source or possession. A merchant would seal a Package of goods to certify that it belonged to him; and the owner of a vineyard would seal jars of wine to show that they came from his vineyard and with his guarantee.

So here the seal was a sign that these people belonged to God and were under his power and authority.

In the early church this picture of sealing was specially connected with two things. (a) It was connected with baptism which was regularly described as sealing. It is as if, when a person was baptized, a mark was put upon him to show that he had become the property and the possession of God. (b) Paul regularly talks about the Christian being sealed with the gift of the Holy Spirit. The possession of the Holy Spirit is the sign that a man belongs to God. The real Christian is marked out by the seal of the Spirit which enables him to have the wisdom and the strength to cope with life in a way beyond the attainment of others.

THE NUMBER OF THE FAITHFUL ( Revelation 7:4-8 continued)

There are certain quite general things to be noted here which will greatly help towards the interpretation of this passage.

(i) Two things are to be said about the number 144,000. (a) It is quite certain that it does not stand for the number of the faithful in every day and generation. The 144,000 stands for those who in the time of John are sealed and preserved from the great tribulation which at that moment was coming upon them. In due time, as we see in Revelation 7:9, they are to be merged with the great crowd beyond all counting and drawn from every nation. (b) The number 144,000 stands, not for limitation but for completeness and perfection. It is made up of 12 multiplied by 12--the perfect square--and then rendered even more inclusive and complete by being multiplied by 1,000 This does not tell us that the number of the saved will be very small; it tells us that the number of the saved will be very great.

(ii) The enumeration in terms of the twelve tribes of Israel does not mean that this is to be read in purely Jewish terms. One of the basic thoughts of the New Testament is that the Church is the real Israel, and that the national Israel has lost all its privileges and promises to the Church. Paul writes: "He is not a real Jew who is one outwardly, nor is true circumcision something external and physical. He is a Jew who is one inwardly, and real circumcision is a matter of the heart, spiritual and not literal. His praise is not from men but from God" ( Romans 2:28-29). "Not all who are descended from Israel belong to Israel," says Paul ( Romans 9:6-7). If a man is Christ's, then is he Abraham's seed and an heir according to the promise ( Galatians 3:29). It is the Church which is the Israel of God ( Galatians 6:16). It is Christians who are the real circumcision, those who worship God in the spirit, who rejoice in Christ Jesus and who have no confidence in the flesh ( Php_3:3 ). Even if this passage is stated in terms of the twelve tribes of Israel, the reference is still to the Church of God, the new Israel, the Israel of God.

(iii) It would be a mistake to place any stress on the order in which the twelve tribes are given, because the lists of the tribes are always varying in their order. But two things stand out. (a) Judah comes first, thus supplanting Reuben, who was the eldest son of Jacob. That is simply explained by the fact it was from the tribe of Judah that the Messiah came. (b) Much more interesting is the omission of Dan. But there is also an explanation of that. In the Old Testament Dan does not hold a high place and is often connected with idolatry. In Jacob's dying speech to his sons, it is said: "Dan shall be a serpent in the way, a viper by the path, that bites the horse's heels, so that his rider falls backward" ( Genesis 49:17). In Judges the children of Dan are said to have set up a graven image ( Judges 18:30). The golden calves, which became a sin, were set up in Bethel and in Dan ( 1 Kings 12:29). There is more. There is a curious saying in Jeremiah 8:16: "The snorting of their horses is heard from Dan; at the sound of the neighing of their stallions the whole land quakes. They come and devour the land and all that fills it." That saying came to be taken as referring to Antichrist, the coming incarnation of evil; and it came to be believed among the Jewish Rabbis that Antichrist was to spring from Dan. Hippolytus (Concerning Antichrist 14) says: "As the Christ was born from the tribe of Judah, so will the Antichrist be born from the tribe of Dan." That is why Dan is missed out from this list and the list completed by the including of Manasseh, who is normally included in Joseph.

THE GLORY OF THE MARTYRS ( Revelation 7:9-10 )

7:9-10 After this I saw, and, behold, a great crowd, so great that none could count its number, drawn from every race and from all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes and palms in their hands. And they shouted with a great voice: "Salvation belongs to our God, who is seated upon the throne and to the Lamb."

Here we have the beginning of the vision of the future blessedness of the martyrs.

(i) There is encouragement. There is coming upon the faithful a time of terror such as the world has never seen; and John is telling them that, if they endure to the end, the glory will be worth all the suffering. He is setting out how infinitely worthwhile it is in the long run to accept everything involved in the martyrdom which fidelity must undergo.

(ii) The number of the martyrs is beyond all counting. This may well be a memory of the promise that God made to Abraham that his descendants would one day be as the number of the stars in the heavens ( Genesis 15:5), and as the sand of the seashore ( Genesis 32:12); at the last the number of the true Israel will be beyond all reckoning.

(iii) John uses a phrase of which he is very fond. He says that God's faithful ones will come from every race and tribe and people and tongue (compare Revelation 5:9; Revelation 11:9; Revelation 13:7; Revelation 14:6; Revelation 17:15). H. B. Swete speaks of "the polyglot cosmopolitan crowd who jostled one another in the agora or on the quays of the Asian sea-port towns." In any Asian harbour or market-place there would be gathered people from many lands, speaking many different tongues. Any evangelist would feel his heart afire to bring the message of Christ to this assorted crowd of people. Here is the promise that the day will come when all this motley crowd of many nations and many tongues will become the one flock of the Lord Christ.

(iv) It is in victory that the faithful finally arrive in the presence of God and of the Lamb. They appear, not weary, battered and worn, but victorious. The white robe is the sign of victory; a Roman general celebrated his triumph clothed in white. The palm is also the sign of victory. When, under the might of the Maccabees, Jerusalem was freed from the pollutions of Antiochus Epiphanes, the people entered in with branches and fair boughs and palms and psalms ( 2Ma_10:7 ).

(v) The shout of the triumphant faithful ascribes salvation to God. It is God who has brought them through their trials and tribulations and distresses; and it is his glory which now they share. God is the great saviour, the great deliverer of his people. And the deliverance which he gives is not the deliverance of escape but the deliverance of conquest. It is not a deliverance which saves a man from trouble but one which brings him triumphantly through trouble. It does not make life easy, but it makes life great. It is not part of the Christian hope to look for a life in which a man is saved from all trouble and distress; the Christian hope is that a man in Christ can endure any kind of trouble and distress, and remain erect all through them, and come out to glory on the other side.

THE PRAISE OF THE ANGELS ( Revelation 7:11-12 )

7:11-12 And all the angels stood in a circle round the throne and the elders and the four living creatures, and they fell upon their faces before the throne, and worshipped God, saying:

The picture is of a series of great concentric circles of the inhabitants of heaven. On the outer ring stand all the angels. Nearer the throne are the twenty-four elders; still nearer are the four living creatures; and before the throne are the white-robed martyrs. The martyrs have just sung their shout of praise to God and the angels take that song of praise and make it their own. "So let it be," say the angels; they say "Amen" to the martyrs' praises. Then they sing their own song of praise and every word in it is meaningful.

They ascribe blessing to God; and God's creation must always be blessing him for his goodness in creation and in redemption and in providence to all that he has created. As a great saint put it: "Thou hast made us and we are thine; thou hast redeemed us and we are doubly thine."

They ascribe glory to God. God is the King of kings and the Lord of lords; therefore, to him must be given glory. God is love but that love must never be cheaply sentimentalized; men must never forget the majesty of God.

They ascribe wisdom to God. God is the source of all truth, the giver of all knowledge. If men seek wisdom, they can find it by only two paths, by the seeking of their minds and by waiting upon God--and the one is as important as the other.

They offer thanksgiving to God. God is the giver of salvation and the constant provider of grace; he is the Creator of the world and the constant sustainer of all that is in it. It was the cry of the psalmist: "Bless the Lord, O my soul, and forget not all his benefits" ( Psalms 103:2). Shakespeare said that it was sharper than a serpent's tooth to have a thankless child. We must see to it that we are never guilty of the ugliest and the most graceless of sins, that of ingratitude.

They ascribed honour to God. God is to be worshipped. It may be that sometimes we come to think of him as some one to be used; but we ought not to forget the claims of worship, so that we not only ask things from him but offer ourselves and all we have to him.

They ascribe power to God. God's power never grows less and the wonder is that it is used in love for men. God works his purposes out throughout the ages and in the end his kingdom will come.

They ascribe strength to God. The problem of life is to find strength for its tasks, its responsibilities, its demands. The Christian can say: "I will go in the strength of the Lord."

There is no greater exercise in the life of devotion than to meditate on the praise of the angels and, to appropriate to ourselves everything in it.

WASHING FROM SIN ( Revelation 7:13-14 )

7:13,14 And one of the elders said to me: "Do you know who these are who are clothed in white robes and where they came from?" I said to him: "Sir, you know." He said to me: "These are they who are coming out of the great tribulation, and who have washed their robes, and have made them white through the power of the blood of the Lamb."

One thing is to be noted before we go on to deal with this passage in detail. The King James Version generalizes the meaning by translating: "These are they who came out of great tribulation." But the Revised Standard Version correctly translates: "These are they who came out of the great tribulation." The seer is convinced that he and his people are standing at the end time of history and that that end time is to be terrible beyond all imagining. The whole point of his vision is that beyond that terrible time glory will follow. It is not tribulation in general of which he is speaking but of that tribulation which Jesus foretold when he said, "In those days there will be such tribulation as has not been from the beginning of the creation which God created until now, and never will be" ( Mark 13:19; Matthew 24:21). Nowadays we read this passage as speaking about tribulation in general and in that sense find it very precious; and we are right to read it so because the promises of God are for ever. At the same time it is right to remember that originally it referred to the immediate circumstances of the people to whom John was writing.

This passage has two pictures which are very common in the Bible. We first look at these pictures separately and then we put them together in order to find the total meaning of the passage.

The great crowd of the blessed ones are in white robes. The Bible has much to say both about white robes and about soiled robes. In the ancient world this was a very natural picture, for it was forbidden to approach a god with robes which were unclean. The picture was still further intensified by the fact that often when a Christian was baptized he was dressed in new white robes. These robes were taken to symbolize his new life and to soil them was the symbolic way of expressing failure to be true to the baptismal vows.

Isaiah says: "We have become like one who is unclean, and all our righteous deeds are like a polluted garment" ( Isaiah 64:6). Zechariah sees the high priest Joshua clothed in filthy garments and hears God say: "Remove the filthy garments from him... Behold, I have taken your iniquity away from you, and I will clothe you with rich apparel" ( Zechariah 3:1-5). In preparation for the receiving of the commandments from God, Moses orders the people wash their garments ( Exodus 19:10; Exodus 19:14). The Psalmist prays to God to wash him thoroughly from his iniquity, to purge him with hyssop, to wash him until he is whiter than snow ( Psalms 51:1-7). The prophet hears the promise that the sins which are as scarlet will be as white as snow and those that were red like crimson will be as wool ( Isaiah 1:18). Paul reminds his people in Corinth that they have been washed and sanctified ( 1 Corinthians 6:11).

Here is a picture which is present all through scripture, of the man who has stained his garments with sin and who has been cleansed by the grace of God. It is of the greatest importance to remember that this love of God does not only forgive a man his stained garments, it makes them clean.

THE BLOOD OF JESUS CHRIST ( Revelation 7:13-14 continued)

This passage speaks of the blood of the Lamb. The New Testament has much to say about the blood of Jesus Christ. We must be careful to give this phrase its full meaning. To us blood indicates death, and certainly the blood of Jesus Christ speaks of his death. But to the Hebrews the blood stood for the life. That was why the orthodox Jew never would--and still will not--eat anything which had blood in it ( Genesis 9:4). The blood is the life and the life belongs to God; and the blood must always be sacrificed to him. The identification of blood and life is not unnatural. When a man's blood ebbs away, so does his life. When the New Testament speaks about the blood of Jesus Christ, it means not only his death but his life and death. The blood of Christ stands for all Christ did for us and means for us in his life and in his death. With that in our minds let us see what the New Testament says about that blood.

It is the blood of Jesus Christ which is cleansing us from all sin ( 1 John 1:7). It is the blood of Jesus Christ which makes expiation for us ( Romans 3:25), and it is through his blood that we are justified ( Romans 5:9). It is through his blood that we have redemption ( Ephesians 1:7), and we are redeemed with the precious blood of Christ as of a lamb without blemish and without spot ( 1 Peter 1:19). It is through his blood that we have peace with God ( Colossians 1:20). His blood purges our conscience from dead works to serve the living God ( Hebrews 9:14).

There are four ideas here, the first being the main idea from which the others spring.

(i) The main idea is based on sacrifice. Sacrifice is essentially something designed to restore a lost relationship with God. God gives man his law; man breaks that law; that breach of the law interrupts the relationship between God and man; and sacrifice is designed to atone for the breach and to restore the lost relationship. The great work of Jesus Christ in his life and in his death is to restore the lost relationship between God and man.

(ii) This work of Christ has something to do with the past. It wins for man forgiveness for past sins and liberates him from his slavery to sin.

(iii) This work of Christ has something to do with the present. It gives a man here and now, upon earth, in spite of failure and of sin, a new and intimate relationship with God, in which fear is gone and in which love is the bond.

(iv) This work of Christ has something to do with the future. It frees a man from the power of evil and enables him to live a new life in the time to come.

SAINTS WHO'VE WASHED THEIR ROBES IN BLOOD OF THE LAMB ( Revelation 7:13-14 continued)

Let us now unite the two ideas of which we have been thinking. The blessed ones have washed their robes and made them white in the blood of the Lamb. Let us try to express as simply as possible what that means.

The white robes always stand for two things. They stand for purity, for the life cleansed from the taint of past sin, the infection of present sin and the attack of future sin. They stand for victory, for the life which has found the secret of victorious living. Put at its very simplest, this means that the blessed ones have found the secret of purity and the secret of victory in all that Jesus Christ did for them in his life and in his death.

Now let us try to see the meaning of in the blood of the Lamb. There are two possibilities.

(i) It may mean in the power of the blood of the Lamb or at the cost of the blood of the Lamb. This would then be a vivid way of saying that this purity and victory were won in the power and at the cost of all that Jesus did for men in his life and in his death.

(ii) But it may be even more probable that the picture is to be taken literally; and that John conceives of the blessed ones as having washed their robes in the blood which flows from the wounds of Jesus Christ. To us that is a strange and perhaps even repulsive picture; and it is paradoxical to think of robes becoming white when washed in the scarlet of blood. But it would not seem strange to the people of John's day; to many of them it would be literally familiar. The greatest religious force of the time was the Mystery Religions. These were dramatic religions which by deeply moving ceremonies offered to men a rebirth and a promise of eternal life. Perhaps the most famous was Mithraism, at whose centre was the god Mithra. Mithraism had its devotees all over the world; it was the favourite religion of the Roman army and even in Britain there are relics of the chapels of Mithra where the Roman soldiers met for worship. The most sacred ceremony of Mithraism was the taurobolium, the bath of bull's blood. It is described by the Christian poet Prudentius. "A trench was dug, over which was erected a platform of planks, which were perforated with holes. Upon this platform a sacrificial bull was slaughtered. Below the platform knelt the worshipper who was to be initiated. The blood of the slaughtered bull dripped through on to the worshipper below. He exposed his head and all his garments to be saturated with blood; and then he turned round and held up his neck that the blood might trickle upon his lips, ears, eyes and nostrils; he moistened his tongue with the blood which he then drank as a sacramental act. He came out from this certain that he was renatus in aeternum, reborn for all eternity."

This may sound grim and terrible to us; but in the last analysis it is not the picture which matters but the truth behind the picture. And the great and unchanging truth is that through the life and death of Jesus Christ, there has come to the Christian that purity and victory which he could never achieve for himself.

CHRIST'S SACRIFICE AND MAN'S APPROPRIATION ( Revelation 7:13-14 continued)

One thing in this passage remains to be noted, and it is of the first importance. It is said of the blessed ones that "they washed their robes and made them white in the blood of the Lamb."

Here is symbolically laid down man's part in his own salvation; the blessed ones washed their own robes. That is to say, the act of man's redemption is Christ's, but the effect is not passive and man has to appropriate it. There might be available to a man all the apparatus to cleanse his garments, but it remains ineffective until he uses it for himself.

How does a man avail himself of the sacrifice of Christ?

He does so through penitence. He must begin with sorrow for his sin and the desire for amendment. He does so through faith. He must believe with all his heart that Christ lived and died for us men and for our salvation, and that his sacrifice is mighty to save. He does so through using the means of grace. The Scriptures will awaken his penitence and his faith and kindle his heart; prayer will keep him ever close to Christ and daily increase his intimacy with him; the Sacraments will be channels through which by faith renewing grace will flow to him. He does so through daily loyalty and vigilance and living with Christ.

THE SERVICE IN THE GLORY ( Revelation 7:15 )

7:15 That is why they are before the throne of God, and serve him day and night in his temple; and he who sits upon the throne will spread the covering of his glory over them.

Those who have been faithful will have the entry into the very presence of God. Jesus said: "Blessed are the pure in heart, for they shall see God" ( Matthew 5:8).

There is a very significant fact hidden here. Serving God day and night was part of the task of the Levites and the priests ( 1 Chronicles 9:33). Now those who are before the throne of God in this vision are, as we have already seen in Revelation 7:9, drawn from every race and tribe and people and tongue. Here is a revolution. In the earthly Temple in Jerusalem no Gentile could go beyond the Court of the Gentiles on pain of death. An Israelite could pass through the Court of the Women and enter into the Court of the Israelites, but no further. Beyond that was the Court of the Priests, which was for priests alone. But in the heavenly temple the way to the presence of God is open to people of every race. Here is a picture of heaven with the barriers down. Distinctions of race and of status exist no more; the way into the presence of God is open to every faithful soul.

There is one other half-hidden fact here. In Revelation 7:15 the King James Version has it that he who sits upon the throne shall dwell among them. That is a perfectly correct translation, but there is more in it than meets the eye. The Greek for to dwell is skenoun ( G4637) , from skene ( G4633) which means a tent. It is the same word as is used when John says that the Word became flesh and dwelt among us ( John 1:14). The Jews always connected this with a certain Hebrew word which was somewhat similar in sound although quite unrelated in meaning. This was the word shechinah (compare H7931) , the visible presence of the glory of God. Usually that presence took the form of a luminous cloud. So when the Ten Commandments were given, "the glory of the Lord settled on Mount Sinai, and the cloud covered it six days.... And the appearance of the glory of the Lord was like a devouring fire on the top of the mountain" ( Exodus 24:16-18). It was the same with the Tabernacle. The cloud covered the tent of the congregation and the glory of the Lord filled the tabernacle. Moses could not enter into the Tabernacle because of the glory of the Lord. This was the cloud which guided the Israelites by day and the fire that guided them by night ( Exodus 40:34-38). At the dedication of Solomon's temple the glory of the Lord filled it so that the priests could not enter ( 2 Chronicles 7:1-3).

Skenoun ( G4637) always turned the thoughts of a Jew to shechinah (compare the Hebrew verb, shakan, H7931, to dwell): and to say that God dwelt in any place was to say that his glory was there.

This was always so for a Jew, but as time went on it became more and more so. The Jews came to think of God as increasingly remote from the world. They did not even think it right to speak of him as being in the world; that was to speak in terms which were too human; and so they took to substituting the shechinah (compare H7931) , for the name of God. We read Jacob's words at Bethel: "Surely the Lord is in this place" ( Genesis 28:16); the Rabbis changed that to: "The shechinah (compare H7931) is in this place." In Habbakuk we read: "The Lord is in his holy temple" ( Habakkuk 2:20); but the later Jews said: "God was pleased to cause his shechinah (compare H7931) to dwell in the temple." In Isaiah we read: "My eyes have seen the King, the Lord of hosts" ( Isaiah 6:5); the later Jews altered it to: "Mine eyes have seen the shechinah (compare H7931) , of the King of the world."

No Jew would hear the word skenoun ( G4637) without thinking of shechinah; and the real meaning of the passage is that God's blessed ones would serve and live in the very sheen of his glory.

It can be so on earth. He who faithfully works and witnesses for God has always the glory of God upon his work.

THE BLISS OF THE BLESSED ( Revelation 7:16-17 )

7:16,17 They will not hunger any more, nor will they thirst any more; the sun will not fall on them, nor any heat; because the Lamb who is in the midst of the throne will be their shepherd, and will lead them to springs of living water; and God will wipe away every tear from their eyes.

It would be impossible to number the people who have found comfort in this passage in the house of mourning and in the hour of death.

There is spiritual promise here, the promise of the ultimate satisfying of the hunger and the thirst of the human soul. This is a promise which occurs again and again in the New Testament, and especially in the words of Jesus. "Blessed are those who hunger and thirst for righteousness, for they shall be satisfied" ( Matthew 5:6). Jesus said: "I am the bread of life; he who comes to me shall not hunger; and he who believes in me shall never thirst" ( John 6:35). "Whoever drinks of the water that I shall give him will never thirst; the water that I shall give him will become in him a spring of water welling up to eternal life" ( John 4:14). Jesus said: "If any one thirst, let him come to me and drink" ( John 7:37). God has made us for himself, as Augustine said, and our hearts are restless till they rest in him. As the hymn has it:

O Christ, in thee my soul has found,

And found in thee alone,

The peace, the joy, I sought so long,

The bliss till now unknown.

Now none but Christ can satisfy,

None other name for me!

There's love, and life, and lasting joy,

Lord Jesus, found in thee.

But it may well be that we should not entirely spiritualize this passage. In the early days many of the Church's members were slaves. They knew what it was to be hungry all the time; they knew what thirst was; they knew what it was for the pitiless sun to blaze down upon their backs as they toiled, forbidden to rest. Truly for them heaven would be a place where hunger was satisfied and thirst was quenched and the heat of the sun no longer tortured them. The promise of this passage is that in Christ is the end of the world's hunger, the world's pain, and the world's sorrow.

We do well to remember that John found the origin of this passage in the words of Isaiah: "They shall not hunger or thirst; neither scorching wind nor sun shall smite them; for he who has pity on them will lead them, and by springs of water will lead them" ( Isaiah 49:10). This is a supreme example of an Old Testament dream finding its perfect fulfilment in Jesus Christ.

THE DIVINE SHEPHERD ( Revelation 7:16-17 continued)

Here is the promise of the loving care of the Divine Shepherd for his flock.

The picture of the shepherd is something in which both the Old and New Testament delight.

"The Lord is my shepherd," begins the best loved of all the psalms ( Psalms 23:1). "O Shepherd of Israel," begins another ( Psalms 80:1). Isaiah pictures God feeding his flock like a shepherd, holding the lambs in his arms and carrying them in his bosom ( Isaiah 40:11). The greatest title that the prophet can give to the Messianic king is shepherd of his people ( Ezekiel 34:23; Ezekiel 37:24).

This was the title that Jesus took for himself. "I am the good shepherd," ( John 10:11; John 10:14). Peter calls Jesus the Shepherd and Bishop of our souls ( 1 Peter 2:25), and the writer to the Hebrews speaks of him as that great shepherd of the sheep ( Hebrews 13:20).

This is a precious picture in any age; but it was more meaningful in Palestine than it can ever be to those who live in cities. Judaea was like a narrow plateau with dangerous country on either side. It was only a very few miles across, with on one side the grim cliffs and ravines leading down to the Dead Sea and on the other the drop to the wild country of the Shephelah. There were no fences or walls and the shepherd had to be ever on the watch for straying sheep. George Adam Smith describes the eastern shepherd. "With us sheep are often left to themselves; I do not remember to have seen in the East a flock without a shepherd. In such a landscape as Judaea, where a day's pasture is thinly scattered over an unfenced track, covered with delusive paths, still frequented by wild beasts, and rolling into the desert, the man and his character are indispensable. On some high moor, across which at night hyenas howl, when you met him sleepless, far-sighted, weather-beaten, armed, leaning on his staff, and looking out over his scattered sheep, every one on his heart, you understand why the shepherd of Judaea sprang to the front in his people's history; why they gave his name to their king, and made him the symbol of Providence; why Christ took him as the type of self-sacrifice."

Here we have the two great functions of the Divine Shepherd. He leads to fountains of living waters. As the psalmist had it: "He leads me beside still waters" ( Psalms 23:2). "With thee is the fountain of life" ( Psalms 36:9). Without water the flock would perish; and in Palestine the wells were few and far between. That the Divine Shepherd leads to wells of water is the symbol that he gives us the things without which life cannot survive.

He wipes the tear from every eye. As he nourishes our bodies so he also comforts our hearts; without the presence and the comfort of God the sorrows of life would be unbearable, and without the strength of God there are times in life when we could never go on.

The Divine Shepherd gives us nourishment for our bodies and comfort for our hearts. With Jesus Christ as Shepherd nothing can happen to us which we cannot bear.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Revelation 7:14

Sir . . = "kurie" = Lord, -- John shows respect and reverence. The structure recalls Ezekiel 37:3 ; Daniel 10:16, Daniel 10:17; Zechariah 4:5, Zechariah 4:13.

came out . . = Present participle "who are coming" John sees it as it is happening.

tribulation . . = NASB has the article "the tribulation." Matthew 24:21 ; Matthew 24:29 ; John was in this tribulation with his fellow Christians, Revelation 1:9.

Jesus foretold of the "tribulations" (times of persecution, hardships, troubles) that would soon come upon his disciples before the destruction of the temple in Jerusalem. Matthew 24:21; Matthew 10:17; Mark 13:9;

    We begin to see Jesus’ prophecy come to pass in the persecution of the church. Acts 8:1, Acts 5:41; Acts 6:12; Acts 12:1-3 ; Acts 22:20; Revelation 1:9; Revelation 2:9-10; Revelation 2:13; Revelation 3:9-10; etc.

washed . . = 1st Aorist Act. Ind. - a single act, not a process. Baptism or persecution? 1 Corinthians 6:11 ; Revelation 1:5 ; Isaiah 1:18 ; Revelation 3:4 ; Ephesians 5:25-26 ;

made them white in the blood . . A paradox something like that of Revelation 6:16 fin. For the image, cf. perhaps Revelation 1:5 (but see note there); certainly Revelation 22:14 (true text), and probably 1 John 1:7. Hebrews 9:14, which is sometimes quoted, is less closely parallel: there the image seems to be taken from ritual rather than physical cleansing. - CBSC

“In modern thought, making anything white by washing it in blood is paradoxical and even shocking, but it was not so with John and those with an OT background. To them such washing denoted spiritual purity. Not just any blood would accomplish the cleansing. The blood of martyrs shed for the Lamb’s sake would not even do it. It had to be the blood of the Lamb’s great sacrifice to produce the whiteness (Revelation 1:5; Revelation 5:9; cf. Romans 3:25; Romans 5:9; Ephesians 1:7; Colossians 1:20; Hebrews 9:14; 1 Peter 1:2, 1 Peter 1:19; 1 John 1:7) . . .”     (Thomas, Revelation 1–7, p. 498. The en (“in”) has instrumental force here; Christ’s blood is what made their robes white. Contrast Revelation 12:11 where dia (“because of”) expresses the means of victory, namely, His blood and their faithfulness.)

Gill's Exposition of the Whole Bible

And I said unto him, sir, thou knowest,.... John replies in a very humble, modest, and respectful manner, to the elder, calling him "sir", according to the usage of the eastern people; and it is observable, that this word is much used in his Gospel, and more than in any other book; see John 4:11. Some copies, and the Complutensian edition, read, "my Lord"; and so do the Vulgate Latin, Syriac, and Arabic versions. John confesses his ignorance, and ascribes knowledge to the elder, and desires information of him; for the sense is, that the elder knew who they were, and from whence they came, but he did not, and therefore desires that he would inform him; and so the Arabic version renders it, "and my Lord, thou art more learned"; that is, than I am, and therefore instruct me, as he accordingly did;

and he said to me, these are they which came out of great tribulation: seeing this company designs all the elect of God, that ever were, are, or shall be in the world; "the great tribulation", out of which they came, is not to be restrained to any particular time of trouble, but includes all that has been, is, or shall be; as all the afflictions of the saints under the Old Testament; from righteous Abel to Zechariah; and all the troubles of the people of God in the times of the Maccabees, Hebrews 11:35; all the persecutions of the Christians by the Jews, at the first publication of the Gospel; and the persecutions under the Roman emperors, both Pagan and Arian; and the cruelties and barbarities of the Romish antichrist, during the whole time of the apostasy; and particularly the last struggle of the beast, which will be the hour of temptation, that will come upon all the world; and in general all the afflictions, reproaches, persecutions, and many tribulations of all the saints, and every member of Christ in this world, who in the new Jerusalem church state will be come out of them; which supposes them to have been in them, and yet were not overwhelmed by them, and lost in them; but, by divine support and assistance, waded through them, and were now quite clear of them, and never more to be annoyed with them; see Revelation 21:4.

And have washed their robes, and made them white in the blood of the Lamb; not in the blood of bulls and goats, which could not take away sin; nor in their own blood, their sufferings for Christ, on which they did not depend, knowing there is no comparison between them, and the glory revealed in them; nor in any works of righteousness done by them, which are imperfect and filthy, and need washing; but in the blood of Christ, which cleanseth from all sin. The "robes" which they washed in his blood may either design themselves, their consciences, which this blood purges from dead works; or their outward conversation garments, which have their spots, and need continual washing; or else the robe of righteousness, and garments of salvation, or their justification, which is by the blood of Christ, Romans 5:9. The act of washing from sin, by the blood of Christ, is sometimes ascribed to Christ himself, as in Revelation 1:5; but here to the saints, and designs the concern which faith has in the blood of Christ, which deals with it for justification, peace, and pardon, for the removing of sin from the conscience, and for cleansing from all impurity, both of flesh and Spirit: and the effect of this is, that their robes were "made white"; that is, that they were freed from all sin, were without fault before the throne, not having spot, or wrinkle, or any such thing. This shows that these persons had no trust in themselves, or dependence on their own merits, and works of righteousness, but wholly trusted to, and depended on the blood and righteousness of Christ; which is the only way to come out of tribulation, and enter the kingdom.

Henry's Complete Commentary on the Bible

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

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

      I. A question asked by one of the elders, not for his own information, but for John's instruction: ministers may learn from the people, especially from aged and experienced Christians; the lowest saint in heaven knows more than the greatest apostle in the world. Now the question has two parts:-- 1. What are these that are arrayed in white robes? 2. Whence came they? It seems to be spoken by way of admiration, as Song of Solomon 3:6, Who is this that cometh out of the wilderness! Faithful Christians deserve our notice and respect; we should mark the upright.

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

      III. The account given to the apostle concerning that noble army of martyrs who stood before the throne of God in white robes, with palms of victory in their hands: and notice is taken here of, 1. The low and desolate state they had formerly been in; they had been in great tribulation, persecuted by men, tempted by Satan, sometimes troubled in their own spirits; they had suffered the spoiling of their goods, the imprisonment of their persons, yea, the loss of life itself. The way to heaven lies through many tribulations; but tribulation, how great soever, shall not separate us from the love of God. Tribulation, when gone through well, will make heaven more welcome and more glorious. 2. The means by which they had been prepared for the great honour and happiness they now enjoyed: they had washed their robes, and made them white in the blood of the Lamb,Revelation 7:14; Revelation 7:14. It is not the blood of the martyrs themselves, but the blood of the Lamb, that can wash away sin, and make the soul pure and clean in the sight of God. Other blood stains; this is the only blood that makes the robes of the saints white and clean. 3. The blessedness to which they are now advanced, being thus prepared for it. (1.) They are happy in their station, for they are before the throne of God night and day; and he dwells among them; they are in that presence where there is fulness of joy. (2.) They are happy in their employment, for they serve God continually, and that without weakness, drowsiness, or weariness. Heaven is a state of service, though not of suffering; it is a state of rest, but not of sloth; it is a praising delightful rest. (3.) They are happy in their freedom from all the inconveniences of this present life. [1.] From all want and sense of want: They hunger and thirst no more; all their wants are supplied, and all the uneasiness caused thereby is removed. [2.] From all sickness and pain: they shall never be scorched by the heat of the sun any more. (4.) They are happy in the love and guidance of the Lord Jesus: He shall feed them, he shall lead them to living fountains of waters, he shall put them into the possession of every thing that is pleasant and refreshing to their souls, and therefore they shall hunger and thirst no more. (5.) They are happy in being delivered from all sorrow or occasion of it: God shall wipe away all tears from their eyes. They have formerly had their sorrows, and shed many tears, both upon the account of sin and affliction; but God himself, with his own gentle and gracious hand, will wipe those tears away, and they shall return no more for ever; and they would not have been without those tears, when God comes to wipe them away. In this he deals with them as a tender father who finds his beloved child in tears, he comforts him, he wipes his eyes, and turns his sorrow into rejoicing. This should moderate the Christian's sorrow in his present state, and support him under all the troubles of it; for those that sow in tears shall reap in joy; and those that now go forth weeping, bearing precious seed, shall doubtless come again rejoicing, bringing their sheaves with them.

Norris' Commentary on the Book of Revelation

These verses mean--

(1) That in heaven Christians HAVE NO UNSATISFIED DESIRES.

On earth we "hunger and thirst," we have many unsatisfied desires, not only for food and drink but also for such things as perfect knowledge, and full fellowship. Our knowledge and fellowship is to be complete in heaven where we neither hunger nor thirst.

(2) In heaven there is INTIMATE PERSONAL GUIDANCE

The LAMB who was the SACRIFICE is now in the midst of the THRONE and has come to the place of SUPREME POWER. And is also THE SHEPHERD who guides His people like a shepherd leading his flock. Christ is the SACRIFICE and the KING and the SHEPHERD all in one.

This picture is important. Sometimes we emphasise the SACRIFICE of Christ on the Cross where the LAMB was sacrificed for us, and we forget to think of His triumphant REIGN over the lives of completely SURRENDERED Christians in this present world. And too often we forget the tender, INTIMATE GUIDANCE OF CHRIST TODAY.

Here in Revelation 7:17 all three aspects are combined--The Lamb, the King, The Shepherd to guide us are all here in this wonderful verse.

(3) And here is INEXHAUSTIBLE VITALITY

Link John’s picture of the Shepherd who guides victorious saints to "SPRINGS OF LIVING WATER" with the 23rd Psalm where He leads to "STILL WATERS." Here, in Revelation 7:17 Christ guides the Christian both in time and eternity to inexhaustible SPRINGS of vitality for living.

(4) And here TEARS ARE ONLY A MEMORY

for "God shall wipe away all tears from their eyes." This picture of men and women who have forgotten how to weep is full of comfort to those who live in this tear drenched world. In heaven tears have no place. All tears are wiped away. God Himself is the great comforter. There are no tears we shed in this present world which God does not see. He knows our present sorrows and heartaches--He knows it all--and some day, when we cross over from the church militant to the church triumphant in heaven God will wipe away all tears from our eyes.

Truly, if we have now gained some understanding of this 7th chapter of John’s Revelation we have already experienced the BLESSING promised in Revelation 1:3.

"Blessed is he that readeth . . ."

Norris' Commentary on the Book of Revelation

Verses 13-17 bring us some of the finest poetry and deepest theology of the book of Revelation.

That the SAFETY of God’s people is secured
That Christians are SHELTERED by God
That at last they NEITHER HUNGER nor thirst, nor suffer the scorching heat--
that all TEARS ARE WIPED AWAY.

These are tokens of God’s goodness that have comforted Christians of all generations as they look even at the graves of loved ones, past death, into the great church triumphant in heaven.

Spurgeon's Verse Expositions of the Bible

What and Whence Are These?

A Sermon Delivered on Lord's Day Morning, February 25th, 1872, by C. H. SPURGEON, At the Newington

"And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? 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." Revelation 7:13-14 .

TOWARDS SOME SUBJECTS even the best of men need that their attention should be drawn. Certain themes need an introduction to our contemplations. We often see and yet do not see: we see that which upon the surface attracts the eye, but we fail to penetrate into the inner and more precious truth. Even in heaven, it would seem that the mind needs directing, and wants a friend to suggest inquiry; he who sees the whiterobed host may yet need to be led to the consideration of who and what they are. It is very gracious on the part of our heavenly Father that he condescends to send us messengers of different kinds to awaken our attention, to guide our inquiry, and to lead us to search deeper than we might otherwise have done. John looked at the long ranks of triumphant spirits and admired their glory, but his thoughts had not penetrated deep enough, and therefore an elder was sent to speak with him. That personage asked him a question, and this he did that John might confess his ignorance, might feel a desire to know more, and might be led to inquire upon the point which it was most needful for him to consider. While we are dwellers here below our minds are very apt to be engrossed with the things which surround us, and we want some one to direct our thoughts to the upper world; and in the same way the mind of a person dwelling above would naturally be most occupied with the things around it in the glory land, and it might be needful to bid him remember facts concerning the lower world. We generally take that view of a matter which is most consistent with our own present circumstances, whereas to see a thing completely we need to view it from many angles. Hence the elder suggests to John that he should see these glorified spirits from another point than that which naturally suggested itself to him. He was led to consider them, not as they then were, but as they had been. The question was therefore suggested him, "Who are these, whence came they? What was their earthly character? What manner of men were they in the days of their pilgrimage? Were they cherubim, or children of men? Did they come hither on wings of fire, or came they hither as do the sons of Adam? Who are these that now have attained to such dignity and bliss, as to be now wearing the white robe of innocence, and waving the palm of victory?" To that enquiry I hope to lead your attention this morning; may it be as profitable to you as doubtless it was to John. Our sermon on this occasion will consist of an answer to these two questions, "Whence come they?" for though that was the second question asked, it was the first answered; and, secondly, "Who are these?" Our third point shall be, "What of all this?" 1. They were then like ourselves, for, in the first place, they were tried like others. They came out of great tribulation. Note, then, that the saints now glorified were not screened from sorrow. I saw to-day a number of lovely flowers they were as delightful in this month of February as thee would have been in the midst of summer; but I did not ask, "Whence came they?" I know very well that they were the products of the conservatory; they had not been raised amid the frosts of this chill season, else they had not bloomed as yet. But when I look upon God's flowers blooming in heaven, I understand from the voice of inspiration that they enjoyed no immunity from the chill breath of grief; they were made to bloom by the master hand of the Chief Husbandman, in all their glory, amid the afflictions, and adversities, and catastrophes which are common to men. God's elect are not pampered like spoiled children, neither are they like "the tender and delicate woman who would not adventure to set the sole of her foot upon the ground for delicateness." They are, it is true, secured from all fatal injury, but they are not protected from the rough winds and rolling billows which toss every barque which bears a son of Adam. Turn over the roll of the worthies of the Lord from the first hero of faith to the last, and you shall not meet with a sorrowless name. Great are their privileges, but immunity from trouble is not among them. Was Adam God's elect? We hope he was, but certainly in the sweat of his face he ate his bread, and through his tears he saw the mangled body of his second son. Did God honor Abraham, and call him his friend? He was not without family afflictions, among the chief of which was the call to take his son, his only son, and offer him up for a sacrifice. Moses was king in Jeshurun, but his yoke, as a servant of the Lord, was a very heavy one; for all the day long was he vexed with the rebellions of a wayward people. Was David, the man after God's own heart? You know how deep called unto deep, while all God's waves and billows went over him. Speak ye of the prophets; which of them escaped without trial? Come ye to the apostles; which of these enjoyed a life of ease? Did they not all of them but one pass through the gates of death, wearing the martyr's crown? And he who died of old age, had not he been an exile in Patmos? Where, from their day down to this, among the elect of heaven do you find a single child of God unchastened, a solitary branch of the heavenly vine unpruned, or one ingot of precious gold untried with fire? Through flood, and through the fire, lies the pathway of the chosen. Through troops we must cut our way, and over walls we must leap, for to none is there a luxurious path to heaven. We must fight if we would reign. Note, next, that they were not even screened from temptation. To the child of God, temptation to sin is a greater grievance than the suffering of pain. The saint has often said, "I could endure adversity, but it is misery to be day after day solicited to evil, to have the bait perpetually dangling before me, and to feel something in my soul which half consents to sin, and would altogether surrender were it not for watchful grace." Brethren, temptation to the pure mind is very grievous; to be sifted in Satan's sieve is a sore trial. Storms on any sea are to be dreaded; but a whirlwind raised by Satan on the black sea of corruption is horrible beyond conception. Yet do not say you cannot enter heaven because you are tempted, for all those snowwhite bands attained their glorious standing through much temptation, as well as through much affliction. They, like their Master, were tempted in all points as you are. Let me take you again to the old records, and ask you whether you find a single saint untempted? Oh, ye young men, who lament that you are so often allured to evil, have ye forgotten Joseph in Potiphar's house? Ye who dread the persecutor's frown, have ye forgotten Shadrach, Meshach, and Abed-nego? Ye of riper years, who feel your feet almost gone, do ye not remember David, and how he was tempted; ay, and worse, how he fell, and with broken bones had to limp his way to heaven? Which of the saints has been unassailed by the fiery darts of the wicked one? Has not the fowler spread his nets to entangle every one of them? Has he not laid snares for every faithful soul? Review all the ranks of the white-robed squadrons, and enquire of every glorified spirit. Say to each one, "And thou? wert thou also tempted? Did the world seek alternately to fascinate and frighten thee? Hadst thou a body of sin and death to drag thee down? Hadst thou foes among thine own household? Didst thou also cry, 'Woe is me, for I dwell in Meshech?'" To such questions each one of the perfected saints would reply that their perils were such as ours, and had it not been for Almighty grace, they would have utterly perished from the way. The shields of the mighty, which are now so highly exalted, were once battered by the blows of temptation, even as ours are at this hour. But, perhaps, it may be thought by some that those holy men who now wave the palm-branch were spared some of the keener and more refined tribulations; to which I reply, it certainly was not so. David especially appears to have compassed the whole round of affliction. He could say, "all thy waves and thy billows are gone over me." From all quarters his trials arose; and from his youth to his death they assailed him. Let me remind you of that special grief which came upon him when his darling son excited rebellion against him, and his own chosen friend and counsellor, Ahithophel, betrayed him, and to this add the scene when that same darling son was slain in red-handed rebellion against his father, and David cried aloud, "O Absolom, my son, my son! would God I had died for thee! O Absolom, my son, my son!" I should not feel that I had ventured too far if I said that there is no trouble known to any person in this audience which would not find its parallel in the case of the afflicted writer of the Psalms. But, perhaps, you tell me that yours is a spiritual grief, and that such a wound is the deepest of all. Turn, then, to the life of the apostle Paul, and, as far as he unveils his experience, you shall find him to be the subject of internal strifes and spiritual contentions of the sharpest kind. Remember, especially, when with the thorn in his flesh he prayed thrice to God to have it taken away, but it was not removed; sufficient grace was given him, but he had to bear the inward smart; for, through much tribulation even of that kind must the chief of the apostles follow his Lord. What need of multiplying words? It is plain to every man that understandeth, that the children of God have been tried like others, and they who have won the victory fought a real battle, armed only as we may be, and assailed neither more nor less as we are, by the same enemies and the same weapons. As the church militant we claim indisputable kinship with the church triumphant. We are their companions in tribulation. 3. Again, the children of God who are in heaven in their trials had no other support than that which is still afforded to all the saints. A miracle was here and there wrought I grant you; but then there are other things to be said on our side, for the Spirit of God was not given then as fully as we possess him now, and Christ had not then brought life and immortality to light through the gospel so that what little advantage they had in miracle is far outweighed by the advantage we have in the gospel dispensation. What was it that upheld the saints of old who are now before the throne? Their faith was sustained by the promise of God, but we have the promise too. They rested on God's faithful word; that word is faithful still. We have more promises by far than most of them had received. They had but here and there a word of inspiration, we have the whole volume of consolation; yea, we have a double portion, for we have two books full of choice and gracious words. We have, therefore, more to cheer us than they had. They had the Spirit of God, you say; but, I reply, so have we. They had him with them, we have him in us. He visited them occasionally; he dwelleth in us; he never removeth from his people but abideth in them for ever. You will tell me that God worked with them: God works with us. Providence was on their side; and is not providence on our side also? All things worked together for their good; they work together for our good in the same manner. The Lord who was at the helm of their vessel when storms assaulted it, still stands at the helm for us and holds the tiller with a strong hand. He who walked the waves of Gennesaret, and came to the rescue of the storm-tossed disciples, still saith to us, "It is I; be not afraid." I see no point in which they had superior resorts to those which are open to ourselves, for the Lord of hosts is with us; the God of Jacob is our refuge. Their rest lay where our rest still lies; their peace and comfort were the same as our own. The Prince of Wurtenberg on one occasion in the midst of certain kings and great men heard them boasting, one of the mines which enriched his dominions, another of his forests, another of his vineyards. Now the Prince of Wurtenberg was poor, but he said, "I have a jewel in my country which I would not exchange for all your wealth," and, when they questioned him, he said, "If I were lost in any forest of my territory, or could not find my way along a lonesome road, if I said to the first peasant that I met that I was his king, I could lean my head upon him and lie down to sleep, and sleep securely there, feeling certain that he would watch over his king as he would over his child." So we feel, and so the saints of old felt a delightful security any where beneath the blue heavens of God. If we have not riches, if we have not honor, if we have nothing that flesh could desire, we can lie down anywhere and feel that we are perfectly safe in the divine keeping. The angels watch over us and protect us, for we are the children of God: all things work for our good; the beasts of the field are our friends, and stones of the field are in league for our defense. This was the portion of those who are now above; it is our portion still. II. I will not detain you longer on that point, though there is much to be said, but I must take you to the second, and that is, WHAT ARE THESE? John beheld them all in white robes; and the question to be answered was, "Who are these, these in heaven?" The reply was "They have washed their robes and made them white in the blood of the Lamb;" from which we gather, first, that all those in heaven were sinners, for they all needed to wash their robes. No superfluity would have been written down in this book; but had the robes been perfectly white, there had been no necessity to cleanse them, certainly not to cleanse them in, Jesus' blood. They were sinners then, those glorious ones were sinners like ourselves. Look up at them now! Observe their ravishing beauty! See how guiltless they are! And then, remember what they were. Oh, ye trembling sinners, whose bruised hearts dare not indulge a hope of the divine favor, those fair ones were once like you, and you are to-day what they were once. They were all shapen in iniquity as you were: they were everyone of them of woman born, and, therefore, conceived in sin. They were all placed in circumstances which allured them to sin; they had their temptations, as we have shown, and they lived in the midst of an ungodly generation, even as you do. What is more, they all sinned, for mere temptation would not have soiled their robes, but actual sin defiled them. There were thoughts of sin, there were words of sin, there were acts of sin in all of them. Did you observe that bright one who sang most sweetly of them all? Shall I tell you a part of his earthly history? He was one of the chief of sinners; he takes rank now amongst the chief of choristers, because he has most to sing about, since he had most forgiven and loved most. He will not tell you that he was naturally a saintly spirit, and that by mortification, and self-denial, and diligent perseverance he won his place in heaven. No, he will confess that his salvation was all of grace, for he was like others a sinner, and had transgressed above many. You will say, perhaps, that none of the saints had committed sins like yours, but there I must flatly contradict you. Amongst that illustrious company there are those who were once sinners of the deepest dye the adulterer, the thief, the harlot, the murderer; some who were such are now glorified, for we have such characters mentioned in infallible Scripture as having been forgiven, sanctified, and at length glorified. Whatever your sin may be, and I will not mention it, for the mention of sin does not help to purify us from it; whatever it is, all manner of sin and blasphemy have been forgiven unto men, and the precious blood of Jesus has brought into eternal glory men stained with every form of sin. Jesus has cleansed crimson sinners, deep ingrained with iniquity, and scarlet sinners, whose crimes were of the most glaring hue. They all in heaven were sinners, such as we are. You will further notice that the saints in haven realised the atonement in the same way as we must do. They washed their robes and made them white in the blood of the Lamb. The act which gave them the virtue which lies in the atonement was the act of faith. They did not bring anything to the blood, any merit, or feeling, or preparation; they only brought their filthy garments to the blood, and nothing else. They washed and were clean. That was all. They did not give, they took; they did not impart, but they received. In this same way I have realised the merit of my Savior's passion, and I know that every believer here will confess that this is his hope, he has washed and he is clean. There is nothing to do, and nothing to feel, and nothing to be, in order to forgiveness; we have but to wash and the filth is gone. Every child of God in heaven whether he were king or prophet, or seer, or priest, came there through simply relying and depending upon the blood of Jesus Christ, the Lamb, and that is all, all. You must not dare to add to it, or you will sin against the all-sufficient sacrifice. III. Now, beloved, WHAT OF ALL THIS? Why, first of all, we must not draw the conclusion that trouble and temptation are any argument that a man will get to heaven. Perhaps I may be misunderstood this morning and therefore I add a caution. There is a groundless notion abroad, that those who are badly off in this world will certainly have it made up to them in the world to come; and I have heard the parable of Lazarus and Dives quoted as though it taught that those who are poor here will be rich hereafter. There is not a shadow of reason for any such belief. You may go through much tribulation to hell as well as to heaven; and as a man may have two heavens, here and hereafter, by living near to God, so may a man have two hells, the hell which he bringeth upon himself in this life by his extravagances, his wickedness, and his lust, and the hell that shall be his punishment for ever in the world to come. Believe me, many a ragged, loathsome beggar has been damned; he was as poor as Lazarus, but not as gracious as he, and therefore no angels carried him to Abraham's bosom. There is no efficacy in the tongues of dogs to lick away sin, neither can a hungry belly atone for a guilty soul. Many a soul has begged for crumbs on earth, and has afterwards craved in vain for water in hell. You must take care not to suck poisonous error out of the flowers of truth. I was led to these reflections this morning by the remembrance of the few short days ago since our beloved brother, Mr. Dransfield, whose mortal remains we committed to the tomb last Monday, was among us. You remember his accustomed seat, just here, at the prayer meeting; you remember how there was never an empty seat just over yonder at any of our public services. He was always among us, and he was just like ourselves. I am sure we all felt at home in his presence. He did not walk among us at all as a stilted personage or a supernatural being; he was a father among us; we loved him, esteemed him, revered him, but he was a man of men among us. I have tried to realize the same spirit before the throne of God, and I think I have been able to grasp the thought. I know he was like ourselves; I am equally certain that he is yonder, and that he is rejoicing in Christ; none of us doubt that. Now let us make a practical, common sense use of that fact and feel, I, too, resting, where he rested for, oh, how sweetly did he rest in his dying Lord I, too, hoping as he hoped, shall bear up under troubles as he did during his painful illness, and I, too, shall have a joyful death as he did, for his soul triumphed in his God beyond measure. Why should not all of us, his brethren, enter where he is gone? Dear sister, why should not you? You who are consumptive, you who know that death is drawing near to you, because you carry a disease about you which will take you home? Just realize the fact now before us. Our dear and well-known friend is really gone to the better land. You shook hands with that dear brother a few days ago, and now he is with God, and is waving the palm and wearing the white robe. It is not a dream, a fiction, or a fancy. It is not the delusion of high-blown fanaticism. It is not a wondrous attainment for some few special and renowned saints. Oh, no, it is for every one of us who believe in Jesus. They in heaven are those who came out of great tribulation, and have washed their robes and made them white in the blood of the Lamb. It is not said, "These are they that were emperors," not "These are they who were reared in marble halls," not "these are they who were great scholars," not "These are they who were mighty preachers," not "These are they who were great apostles," not "These are they who lived spotless lives;" no, but these are they who came through the tribulation of life, and were cleansed from their sins, as others must be, in the precious blood of Jesus; therefore are they before the throne of God, and serve him day and night in his temple. "Dear brother Dransfield, thou wast bone of our bone, and flesh of our flesh, and yet thou art perfected before the throne. We thy brethren are on the way and shall be with thee soon. Amen.

PORTION OF SCRIPTURE READ BEFORE SERMON Revelation 14:1-20

As a very large number of friends from a distance desire occasionally to attend the Tabernacle, but do not like to encounter the crowds at the doors, the deacons have resolved to issue early admission tickets, which will admit the holder before the general public, during the month of issue. They will be purchasable at the price of one shilling, and can be had by letter, enclosing twelve penny stamps, and one half-penny stamp for postage, of Mr. C. Blackshaw, Tabernacle, Newington Butts.

Kelly Commentary on Books of the Bible

We have already seen the bearing of the seven churches to which the Lord was pleased to send the letters contained in the second and third chapters. We have found, I trust, substantial reason and ample evidence in their own contents, as well as in the character of the book itself, to look for a meaning far more comprehensive than a literal historical notice of the condition of the Asiatic churches which were then primarily addressed. It is, of course, ground well known to all that John wrote to seven churches; but that no more was meant than the existing assemblies is more than ought to be assumed. The septenary number is significant, and the division of the seven into two parts. Again, the order of their contents, as well as their nature severally, points to the same conclusion. Further, it is plain that certain phases do not necessarily abide, while at a given point in their course the language implies the state of things meant by them to continue up to Christ's return. That point is Thyatira, and thenceforward the same feature is in Sardis, Philadelphia, and of course Laodicea. Beginning successively, these go on together. But it is equally remarkable that the first three churches do not. What I gather from it is, that the three earlier churches are severed in character from the rest; for though all are alike typical, only the last four are used as fore-shadows of successive states of things about to ensue, and then be concurrent up to the Second Advent. We can easily understand two things: first, the succession of seven different states represented by those seven churches; and, secondly, that of the seven, three passed away, only retaining a moral bearing; whereas the last four have not this only, but a prophetic and successional bearing, and from the epoch of their appearance, run along-side of each other till the coming of the Lord Jesus.

But the remarkable fact which meets us from chapter 4 and onward is, that we no longer find any church condition on the earth. This confirms the same fact. Had these churches not been meant to have an application beyond the literal one, how could it be accounted for? If, on the other hand, besides that historical application, they were meant to be prophetical, we can easily comprehend that the Lord did address assemblies then existing, but meant by them to give views of successional states that should be found up to the close, when four of these states go on together. Thyatira brings before us the public character of corrupted Christendom that which is notoriously found in Popery. Then, again, Sardis is that which is well known as Protestantism: there might be orthodoxy, but withal a manifest want of real life and power. This is followed by the revival of the truth of Christian brotherhood, with an open door for the work as well as word of the Lord, and His coming acting powerfully, not merely on the mind as a conviction, but on the affections as attaching to the Lord Jesus. This is found in Philadelphia. Then Laodicea shows us the final state of indifference that would be produced by the rejection of these warnings and encouragements of the Lord.

From the fourth chapter we have the Spirit of God leading the prophet into the understanding of not the church-state, but that which will follow when churches are no longer before the mind of the Lord when it becomes a question of the world, not without testimonies from God in the midst of gradually swelling troubles; but His witnesses henceforward of Jewish or Gentile character, never more after that of the church on earth. Believers we do see, of course, some of them of the chosen people, others of the nations; but we hear of no such church condition as was found in the second and third chapters. One of the most striking proofs of the way in which the patent facts of the word of God are habitually passed over is, that this has been so constantly overlooked. There have been hundreds, perhaps thousands, of books written on the Revelation, yet it is only of comparatively recent date that so plain, sure, and grave a feature seems to have been seen. I speak now from some acquaintance with that which has been written on the book from the Fathers down to our own days. As far as I remember, there does not occur in hundreds of the ablest books about it which have passed through my hands, the slightest reference even to this undeniable and important fact which lies on the surface of the prophecy.

I draw from this nothing complimentary to man's mind, but the contrary. It loudly confirms those who are convinced of the necessity of the teaching of the Holy Ghost, to profit even by what is plain, certain, and obvious. There is no book so remarkable as the Bible in this respect: no learning nor acquirement, no brightness of mind or imagination, will ever, without His power, enable any soul to seize, enjoy, and use aright its communications. They may, no doubt, perceive one fact here and another there; but how to employ even these for good will never be known unless the Spirit of God give us to look straight to Christ. He that has Christ before him is soon sensible of a difference of relationship and its results. Christ has special ways of dealing with the church that are suitable to none else. This closes with the end of the third chapter.

The inference is obvious. New things come before the Lord, as well as the reader. Now, as notoriously the great mass of persons who bear the name of the Lord have assumed, without the smallest proof from scripture, that the church has always been and always will be while the work of converting souls proceeds on earth, it is clear that this assumption erects an impassable barrier against the truth. No wonder people fail to understand the Bible when they enter on its study with a principle which opposes at all points the revealed truth of God. There is no such notion in the Bible. It is found in no part either of the Old or of the New Testament; as little as anywhere else is it tolerated by the book now before us. Thus we see churches existing when the book begins; but they are found no more, when the introductory portion closes and the proper prophecy is entered on. A church condition is not, strictly speaking, the subject of prophecy, which deals with the world, and shows us divine judgments coming on its evil, when God is about to make room for good according to His own mind. Such is the great theme of the book of Revelation. But inasmuch as there were Christian assemblies then, the Spirit of God is pleased to preface it with a most remarkable panoramic view of the church condition as long as it should subsist before the Lord on the earth. And we have seen this given with the most striking wisdom, so as to suit at the time of John, yet also as long as the church goes on always to apply, and increasingly, not every part at once, but with sufficient light to give children of God full satisfaction as to the mind of the Lord. In fact, it is the same here as in every other part of scripture: none can really profit by the word, whether in Genesis or in the Revelation, without the Spirit, and this can only be to the glory of Christ.

If this be so, we can understand the vast importance of the change that is here observable. The prophet enters by the door into heaven. Of course this was simply a vision. The power of the Holy Ghost gave him thus to enter and behold; it was not a question of sensible facts. He was immediately in the Spirit, it is said; and in heaven he beholds a throne set, and this, from its effects and surroundings, a judicial throne. It is not at all the same character of the throne of God as we know and approach now. We come boldly to the throne and find grace and mercy to help in time of need. But we find nothing of the sort here, either in the throne or in what issues from it. Even a child might read better the force of the symbols employed for our instruction. What is meant by lightnings and voices and thunderings? Is it too much to say that he who could confound the aspect of the throne in Hebrews 4:1-16 with that of Revelation 4:1-11 must have a singularly constituted mind? I cannot understand how any attentive reader could fail to see the difference, not to speak of one spiritually taught. Indeed, the amazing thing is, how any person in his sober senses could conclude that the two descriptions characterize the same state of things. They stand really in the strongest possible contrast.

Here we have the throne, not of divine mercy, but invested with what was proper to Sinai: it discerns, denounces, and destroys the evil of the earth. Thus it is the seat and source of judgment on the ungodly. I admit that it is not yet the throne of the Son of man reigning over the world. The time is not come at this point for the church to reign with Christ over the earth. In Revelation 5:1-14 the reigning over the earth is spoken of as a future thing ("shall reign over the earth"), and not yet a fact. Clearly, therefore, we see here a transitional state of things after the church condition ends, and before the millennial reign begins. Such is the manifest truth necessary to understand the Revelation. As long as you do not admit this, you will never, in my judgment, understand the Apocalypse as a whole

Then we are told that the likeness of Him that sat on the throne is compared to a jasper and a sardine stone. This obviously does not refer to the divine essence, which no creature can approach to or look upon. It is God's glory so far as He was pleased to allow it to be made visible to the creature. Consequently it is compared to those precious stones of which we hear in the city afterwards.

But there are other notable features of the throne. We are told that round about it "there was a rainbow in sight like an emerald." God marks here His remembrance of creation. The rainbow is the familiar sign of the covenant with creation, and it was presented prominently to the prophet's mind. The various points noticed are as in God's mind, not merely as in man's eyes. Thus the rainbow is not seen in a shower of rain upon the earth. It is a question of the simple truth that was set forth by it, and nothing more. So it is with all the other objects seen in this vision.

Next, "round about the throne were four and twenty elders." The allusion is evident to the four and twenty courses of priesthood. Only it will be observed that it is not the whole number the twenty-four classes of men), but simply the chief priests of these courses. The twenty-four elders, in my opinion, refer to the heads of the priesthood. Therefore this is of some importance to bear in mind, because we find subsequently others that are recognized as priests who were not yet in heaven, who indeed were only called out on the earth after this. Unquestionably these others became priests, but no more elders are recognized. No addition is ever made to the company of elders; they are a fixed number. Priests there are afterwards, but no heads of priesthood save these elders.

These heads of priesthood, I have no doubt then, are the glorified saints above; and in that glorified body, as I apprehend, are the Old Testament saints as well as the New. You will see from this, that I am as far as possible from wishing to undervalue the grace of God to those of old. It seems to me that there are good grounds to infer from the prophecy itself that the twenty-four elders are not merely the church, but all those saints that rise up at the presence of the Lord Jesus (as it is written, they that are Christ's at His coming or His presence). This is unquestionable to my mind. The rising from the dead includes all saints up to that time, and of course, at the same time, the change that is described in the latter part of the same chapter. (1 Corinthians 15:1-58) All saints deceased or then alive appear to me meant. Thus the Old Testament saints and those of the New are changed; for the "dead in Christ" ought scarcely to be limited merely to the body of Christ. But the phrase "the dead in Christ" means all that have their relationship in Christ, and not merely in Adam; they did not die in the flesh, but died in Christ. It is not a question of Adam the first, but of the Second; but as the one embraces all the Adam family, it seems to me the other should be equally broad. Thus we must leave room in the twenty-four elders for the glorified, whether in the Old Testament times or in the New. This does not in the smallest degree compromise the special character of the church. It will be shown how remarkably this is preserved and manifested in a later point of the visions. At present I merely wish to state briefly what I believe to be the force of the symbol here.

These twenty-four elders, again, are clothed in white raiment, as also they have crowns of gold. They are seated on thrones. It is impossible to apply this to angelic beings. Angels are never so crowned or enthroned. Nowhere do we hear of an angel called to any such dignity. Power no doubt they might wield, but never do they reign; they have the execution of the will of God in outward things, but never do they administer it after this royal pattern. This is destined for the glorified saints for the redeemed, and not for angels; and this because Christ has given them the title of grace by His blood. As it was said in a previous chapter, He has made us a kingdom,-priests to His God and Father. In chapter 4 we have symbols which answer rather to the kingly title, as in chapter 5 the same persons appear, discharging functions after a priestly type. In Revelation 4:1-11 the elders are crowned and enthroned; inRevelation 5:1-14; Revelation 5:1-14 they have golden vials (or bowls) of odours ( i.e., incense), which are the prayers of the saints. In the one, therefore, their kingly place is more involved, in the other their priestly occupation. This is never applied to ordinary angels as such. The only angel ever seen in priestly action is when the Lord Jesus assumes the character of an angel-priest (Revelation 8:1-13); not of course that He becomes a literal angel, but God was pleased, for reasons of sufficient weight, thus to represent Him at the altar under the trumpets.

Next we find that attention was directed both to what characterized the throne judicially, and also to the Holy Ghost as having a symbolic description suitable to the scene seven lamps or torches of fire burning before the throne, which are the seven Spirits of God. Thus it is not the Holy Ghost in the gracious power which characterizes His relationship to the church, but in governmental judgment, because it is a question of a sinful guilty world of the creature, and not the new creation.

So too we see that the four living creatures are brought before us. "Before the throne," it is written, "there was a sea of glass like unto crystal." Instead of its being a laver of water to purify the unclean, it is a sea, not liquid, but of glass. It is fixed purity now. Hence it is no question of meeting what was contracted in this defiling world. Those that are here in relation to it have passed out of their failure and need; they are in heaven and already glorified. And I may just repeat what has been often said before, that all scripture testifies to glorified bodies, without a word about glorified spirits. The twenty-four elders do not mean those members of Christ who have gone by death into His presence. The numerical symbol in fact is inconsistent with such an idea for this simple reason, that, interpret the twenty-four as you please, it must mean a complete company. Now the saints cannot be said to be complete in any sense whatsoever till Christ have come, who will translate all the Christians alive then on earth, with all the saints who had previously fallen asleep in Him, to be glorified with Himself above.

There is no time that you can look at the departed spirits, but there are some on earth who require to be added in order to exhibit the number complete. In point of fact, so far is scripture from ever representing the separate condition of the spirits as a complete state, that its testimony is distinctly adverse. The church is viewed as in a certain sense complete at any given moment on the earth, not because of the greater importance of those who are on the earth compared with such as are in heaven, but because the Holy Ghost was sent down from heaven, and is on earth. This is the reason why, (He being the one bond of the church,) where He is, the church must be. Accordingly there never can be any complete state of the church at any given moment in heaven, but on earth rather till Jesus come. But when we speak of absolute completeness, it is clear that this cannot be till the Lord come and has taken all the heavenly saints out of the world, and they go up into His presence above. Then there is completeness; and this is the state that is represented by the twenty-four elders. So that we have here, therefore, still more confirmation of what has been already pressed, that the entire description pre-supposes the church condition done with, and a new state entered on. Such is the unforced meaning of this vision of the blessedness and glory of those who had been on earth, but are now glorified in heaven. It is a complete company in the fullest sense; the heads of the heavenly priesthood. They have passed, therefore, out of the need of the washing of water by the word. It is a sea, not of water, but of glass, like crystal. This stamps the fact in a most evident manner.

Further, we have to notice the cherubic symbol. "And in the midst of the throne, and around the throne, were four beasts full of eyes before and behind." Thus there was perfect discernment conferred on them by God. The living creatures I understand to be symbolic of the agency whatever may be the agents that God employs in the execution of His judicial power. Consequently the qualities of power are those fitting and necessary for that execution. "The first was like a lion; the second like a calf (a young bull or steer); the third had the face as of a man; and the fourth was like a flying eagle." We have thus majestic power, patient endurance, intelligence, and rapidity, all which enter into the judicial dealings that follow.

The question arises, and a very interesting one it is, not what, but who, are these living creatures? We have seen the qualities in their agency; but who are the agents? This is a delicate point. At the same time I think that scripture gives adequate light, as to those who wait on God, for everything which it is important for us to know.

It will be observed that in Revelation 4:1-11 (and it is a remarkable fact) there are no angels mentioned. You have the throne of God; you have the elders, and also the four living creatures, but not a word about angels. The living creatures celebrate God, not yet as the Most High, but as the "Holy, holy, holy, Lord God Almighty, which was, and is, and is to come." And when they do thus "give glory and honour and thanks to him that sat on the throne, who liveth unto the ages of the ages, the twenty-four elders fall down before him that sat on the throne, and worship him that liveth unto the ages of the ages, and cast their crowns before the throne, saying, Thou art worthy, O Lord and our God, to receive glory and honour and power: for thou createst all things, and because of thy will they were and were created." I give it in its exact form. There is this particular stamped on the elders, that they always speak with understanding. It will be true in its measure even of the, Jewish remnant that are to be called after the rapture. They are designated as "the wise that shall understand:" so we know from Daniel and others. But the elders have a higher character, because they invariably enter into the reason of the thing. This is an exceedingly beautiful feature, which I suppose also to be connected with the fact that they are called elders. They are those who have the mind of Christ. They apprehend the counsels and ways of God.

In Revelation 4:1-11 we see that the living creatures and the elders are closely connected, but no more. We shall find inRevelation 5:1-14; Revelation 5:1-14 that they join together. Not merely are they connected there but they positively combine. This is shown us in the case where the Lamb "takes the book, the four living creatures and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sing a new song." The remarkable fact that it is important to heed here is this. Chapter 5 shows us for the first time the Lamb presented distinctly and definitely in the scene. It was not so even in chapter 4 where we have seen the display of the judicial glory of God in His various earthly or dispensational characters, save His millennial one, and of course not His special revelation to us now as Father. In itself we know that Jehovah God embraces equally the Father, the Son, and the Holy Ghost. But here the Holy Ghost is distinctively seen as the seven Spirits of God under a symbolic guise; here the Lord Jesus is not yet discriminated. The glorious vision of Him who sits on the throne may include therefore both the Father and the Son; it is rather God as such, than the revelation of personality the general or generic idea, not personal distinction formally. But in Revelation 5:1-14, a challenge is made which at once displays the worth, victory, and peace of the Lamb, that holy earth-rejected Sufferer, whose blood has bought for God those who were under the ruin of sin and misery. There is to he then the full blessing of man and the creature on God's part, yea, man not only delivered, but even before the deliverance is displayed led into the understanding of the mind and will of God. Christ is just as necessarily the wisdom of God as He is the power of God. Without Him no creature can apprehend, any more than a sinner knows salvation without Him. We need, and how blessed that we have, Christ for everything! Thus, whatever the glory of the scene before the prophet in chapter 4 that which follows shows us the wondrous person and way in which man is brought into the consciousness of the blessing, and the appreciation of the divine ways and glory.

"And I saw on the right hand of him that sat on the throne a roll written within and on the back, sealed with seven seals" (Revelation 5:1). The creature could not open these seals, none anywhere. But the strong angel proclaims, and the Lord Jesus at length comes forward to answer the proclamation. He takes up the challenge, appearing after a sufficient space had proved the impotence of all others. The comfort assured to John by the elder is thus justified; for the elders always understand. And he sees the Lion of the tribe of Judah to be the Lamb, despised on earth, exalted in heaven, who advances and takes the roll out of the right hand of Him that sat on the throne. And then they all living creatures and elders together fell down before the Lamb with a new song.

It is striking that after this, as we are told, "I saw, and I heard the voice of many angels round about the throne and the living creatures and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands;" who said with a loud voice, "Worthy is the Lamb that was slain to receive power." Here we have the angels, who are now distinctly and prominently brought forward. Why is this? How comes it that no angels appear in chap. 4? And why is it that we have them in chap. 5? There is always the wisest reason in the ways of God of which scripture speaks, and we are encouraged by the Spirit to enquire humbly but trustfully. What is marked by it seems to be this: that the assumption of the book into the hands of the Lamb, and His preparing to open the seals, marks a chance of administration. Up to that point of time, angels have held a sort of executory ministry of power from God. Where judgments were in question, or other extraordinary intervention on His part, angels were the instruments; whereas from this point of time, it appears to me that the Spirit of God marks the fact of a vast change, however they way still be employed during the interval of the last of Daniel's seventy weeks. It is providence yet, not manifested glory.

The title of the glorified saints is thus asserted. We know for certain, as a matter of doctrine inHebrews 2:1-18; Hebrews 2:1-18, that the world to come is to be put not under angels but the redeemed. Here it appears to me that the seer is admitted to a prophetic glimpse that falls in with the doctrine of St. Paul. In other words, when the Lamb is brought definitely into the scene, then, and not before, we see the elders and the living creatures united in the new song. As one company, they join in praising the Lamb. They sing, "Thou art worthy, for thou hast redeemed," and so on. Thus we have them combined in a new fashion; and, what is more, the angels are now seen and definitely distinguished. Supposing, for instance, that previously, the administration of judgment was in the hand of angels, it is easily understood that they would not be distinguished from the living creatures in chap. 4 because, in point, of fact, the living creatures set forth she agencies of God's executory judgment; whereas in chap. 5, if there be a change in administration, and the angels that used to be the executors are no longer so recognised as such in view of the kingdom, but the power is entrusted to the hands of the glorified saints, it is simple enough that the angels fall back, being eclipsed by the heirs, and no longer in the same position. If previously they might be understood to be included under the living creatures, they are henceforward to take their place simply as angels, and are therefore no longer comprehended under that symbol. This, the suggestion of another, appears to commend itself as a true explanation of the matter.

From this, if correct, as I believe it to be, it follows that the four living creatures might be at one time angels, and at another saints. What the symbol sets forth is not so much the persons that are entrusted with these judgments, as the character of the agencies employed. Scripture, however, affords elements to solve the question, first by the marked absence of angels, who, as we know, are the beings that God employed in His providential dealings with the world, and this both in Old Testament times, and still in the days of the New Testament. The church is only in course of formation; but when it shall be complete, when the glorified saints are caught up, and the First-begotten is owned in His title, they too will be owned in theirs. For as the Lord is coming to take visibly the kingdom, we can readily understand that the change of administration is first made manifest in heaven before it is displayed upon earth. If this be correct, then the change is marked in chapter 5. The general fact is in chapter 4 the approaching change is anticipated in chapter 5. This appears to be the most satisfactory way of accounting for that which is here brought before us.

All the results are celebrated for every creature when once the note is struck (ver. 13).

Next we come to the opening of the seals. Revelation 6:1-17; Revelation 6:1-17 has a character of completeness about it, with this only exception, that the seventh seal is the introduction to the trumpets in the beginning ofRevelation 8:1-13; Revelation 8:1-13. This does not call for many words on the present occasion. "And I saw when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying as with a voice of thunder, Come." Ought we to have here, and after the other three horses, the words "and see"? It appears that they are wanting in the best text* in all these passages. In every one of the cases the sentence ought to be "come." The difference comes to this, that "come and see" would be addressed to John; whereas according to the better MSS. the "come" is addressed by the living creature to the rider on the horse. Clearly this makes a considerable difference. One of the living creatures steps forward when the first seal is opened, and says, Come; and at once comes forth a rider on a white horse.

* Yet in every instance the Sinai MS. supports the inferior copies against the Alexandrian, and the Rescript of Paris with the better cursives, etc.

Let us inquire into, the force of each severally. "I saw, and behold a white horse: and he that sat on it had a bow; and a crown was given to him: and he went (or came) forth conquering and that he might conquer." It is the answer to the call. The first then comes forth, and the character of his action is prosperity and conquest. Everything shows this. It is the earliest state that the Spirit of God notices as brought about in the world. After the mighty change we have already seen to have taken place in heaven, there is a mighty conqueror that will appear here below. We are all aware that this has been applied to a great variety of things and persons. Sometimes it has been supposed to mean the triumphs of the gospel, sometimes Christ's coming again, and as often antichrist, and I know not what. But what I think we may safely gather from it is this, that God employs a conqueror who will carry everything before him.

It is not necessarily by bloodshed, as in the second seal, which gives us carnage if not civil war. Hence the rider is not on a white horse, the symbol of victory; but remounted on another, a red horse, with a commission to kill, and a great sword. Imperial power which subjugates is meant by the horse in every state; but in the first case imperial power seems to subject men bloodlessly. The measures are so successful the name itself carries such weight with it that, in point of fact, it is one onward career of conquest without necessarily involving slaughter. But in the second seal the great point is "that they should slay one another." It was possibly even civil warfare. There the horse was red.

In the third seal it is a black horse, the colour of mourning. Accordingly we read now of a choenix of wheat for a denarius, and three choenixes of barley for a denarius. That is, the price was the rate of scarcity. The ordinary price a little while before we know to have been incomparably less; for notoriously a denarius would have procured as much as fifteen choenixes. Now it is needless to say that fifteen times the ordinary price of wheat would make a serious difference; but however this may have been, certainly the rate current in St. John's day is not a question that is easily settled. Naturally rates differ. The increase of civilization and other causes tend to make it a little uncertain. That there is a difficulty in ascertaining with nicety the prices at this particular epoch is plain from the fact that men of ability and conscience have supported every possible variety of opinion plenty, scarcity, and a fair supply at a just price; but I do not think it is worth while to spend more time on the point. The colour of the horse, to my mind, decisively proves what the nature of the case is. Mourning would be strange if it were either a time of plenty or one governed by a just price; black suits a time of scarcity. Some will be surprised to hear that each of these views has had defenders. There are only three possible ways of taking it; and each one of these has had staunch support. Every one of these different interpretations has been insisted on by learned men, who are as liable as others to waver sometimes to one side, sometimes to another. There is no certainty about them. The word of God makes the matter plain to a simple mind. The unlettered in this country or any other cannot know much details about the price of barley or wheat at the time of St. John, or later; but he does see at once that the black colour is significant, especially as contrasted with white and red, and not at all indicative of joy or justice, but very naturally of distress; and therefore he feels bound to take this in company with the other points of the third horse and its rider.

The fourth seal was a pale or livid horse, the hue of death. Accordingly the name of its rider is Death, and Hades followed with him. To make the force still plainer, it is said that authority was given to him over the fourth of the earth, to slay with the sword, and with hunger, and with death (pestilence perhaps), and by the beasts of the earth.

The fifth seal shows us souls under the altar, who had been slain for the word of God, and for their testimony, who cried aloud for vengeance to the Sovereign Ruler. They are vindicated before God, but must wait: others, both their fellow-servants and their brethren, must be killed as they were ere that day comes.

The sixth seal marks a vast convulsion, a partial answer to the cry as I suppose. Many a person thinks that those in question are Christians. But if we look more clearly into the passage, we may learn that this again confirms the removal of the church to heaven before this. "How long, O Sovereign, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?" Is this a prayer, or desire according to the grace of the gospel? Reasoning is hardly needful on a point so manifest. I think that any one who understands the general drift of the New Testament, and the special prayers there recorded by the Holy Ghost for our instruction, would be satisfied but for a false bias otherwise. Take Stephen's prayer, and our blessed Lord, the pattern of all that is perfect. On the other hand we have similar language elsewhere: but where? In the Psalms. Thus we have all the evidence that can be required. The evidence of the New Testament shows that these are not the sanctioned prayers of the Christian; the evidence of the Old Testament, that just such were the prayers of persons whose feelings and experience and desires were founded on Israelitish hopes.

Does not this exactly fall in with what we have already proved that the heavenly glorified saints will have passed out of the scene, and that God will be at work in the formation of a new testimony, which will of course have its own peculiarities, not of course obliterating the facts of the New Testament, but at the same time leading the souls of the saints more particularly into what was revealed of old, because God is going to accomplish what was predicted then? The time is approaching for God to take the earth. The great subject of the Old Testament is the earth blessed under the rule of the heavens, and Christ the head of both. The earth, and the earthly people Israel, and the nations, will then enjoy the days of heaven here below. Accordingly these souls show us their condition and hopes. They pray for earthly judgments. They desire not that their enemies should be converted, but that God should avenge their blood on them. Nothing can be simpler, or more sure than the inference. "And it was said unto them, that they should rest yet for a little season, until both their fellow-servants and their brethren, that were to be killed as they were, should be fulfilled."

This is an important intimation, as we shall see from what follows in the Apocalypse. They are told that they are not the only band of the faithful who are given up to a violent end: others must follow later. Till then, God is not going to appear for the accomplishment of that judgment for which they cried. They must wait therefore for that further, and, as we know, more furious outburst of persecution. After that, God will deal with the earth. Thus we have here the latest persecution, as well as the earlier one, of the Apocalyptic period distinctly given. The apostle Paul had spoken of himself as ready to be offered up: so these were and are seen therefore under the altar in the vision. They were renewed indeed, and understood what Israel ought to do; but they were clearly not on the ground of Christian faith and intelligence as we are. Of course it is a vision, but still a vision with weighty and plain intimations to us. They had the spirit of prophecy to form the testimony of Jesus. Judgment yet lingers till there was the predicted final outpouring of man's apostate rage, and then the Lord will appear and put down all enemies.

At the same time, as we have already seen passingly, the next seal shows that God was not indifferent meanwhile. The sixth seal may be regarded as a kind of immediate consequence of the foregoing cry. When opened, a vast shaking ensues, a thorough concussion of everything above and below, set forth mystically, as in the previous seals. "The sun became black as sack-cloth of hair, and the whole moon became as blood; and the stars of heaven fell on the earth, even as a fig tree, shaken by a mighty wind, casteth its untimely figs. And the heaven was removed as a scroll rolled up; and every mountain and island were moved out of their places." This is merely the appearance before the seer in the vision. We are not to suppose that heaven and earth will be physically confounded when the prediction is fulfilled. He saw all this before his eyes as signs, of which we have to consider the meaning. We have to find out by their symbolic use elsewhere what is intended here by the changes that passed over sun, moon, stars, and the earth in the vision. And the result of course depends on our just application of scripture by the teaching of the Holy Spirit.

Then we are told in plain language, not in figures, that "the kings of the earth, and the great and the rich, and the chiliarchs, and the mighty, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains." This it is well to heed, because it would be evident that if it meant that the heaven literally was removed as a scroll, and every mountain and island was moved out of its place, there could be no place to hide in. Thus to take it as other than symbolic representation would be to contradict the end by the beginning. This, then, is not the true force. Supposing heaven really to disappear, and the earth to be moved according to the import of these terms in a pseudo-literal way, how could the various classes of terrified men be saying to the mountains, "Fall on us and hide us?" It is plain, therefore, that the vision, like its predecessor, is symbolical; that the prophet indeed beheld these objects heavenly and earthly thus darkened and in confusion; but that the meaning must be sought out on the ordinary principles of interpretation. To my mind, it represents a complete dislocation of all authority, high and low an unexampled convulsion of all classes of mankind within its own sphere, the effect of which is to overturn all the foundations of power and authority in the world, and to fill men's minds with the apprehension that the day of judgment is come.

It is not the first time indeed that people have so dreaded, but it will be again worse than it has ever been. Such is the effect of the sixth seal when its judgment is accomplished, after the church is taken away to heaven, and indeed subsequent to a murderous persecution of the saints who follow us on earth. The persecuting powers and those subject to them will be visited judicially, and there will ensue a complete disruption of authority on the earth. The rulers will have misused their power, and now a revolution on a vast scale takes place. Such seems to rue the meaning of the vision. The effect on men when they see the total overturning of all that is established in authority here below will be that they will think the day of the Lord is come. They will say to the mountains and rocks, "Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: for the great day of his wrath is come; and who is able to stand?" It is an error to confound their saying so with God's declaration. It is not He but they who cry that the great day of the wrath is come. There is no excuse for so mistaken an interpretation. It is what these frightened multitudes exclaim; but the fact is that the great day does not arrive for a considerable space afterwards, as the Revelation itself clearly proves. The whole matter here is that men are so alarmed by all this visitation, that they think it must be His coming day, and they say so. It is very evident that the great day of His wrath is not yet come, because a considerable time after this epoch our prophecy describes the day of His coming. It is described inRevelation 14:1-20; Revelation 14:1-20, Revelation 17:1-18, and especiallyRevelation 19:1-21; Revelation 19:1-21. When it really arrives, so infatuated are the men of the world that they will fight against the Lamb, but the Lamb will overcome them. Satan will have destroyed their dread when there is most ground for it.

After this, so far is the great day of His wrath from being come, that we find in the parenthesis ofRevelation 7:1-17; Revelation 7:1-17 God accomplishing mighty works of saving mercy. The first is the sealing of 144,000 out of the tribes of Israel by an angel that comes from the sun-rising. Next there is vouchsafed to the prophet the sight of a crowd of Gentiles that none could number, "out of every nation, and tribes, and peoples, and Tongues, standing before the throne, and before the Lamb, clothed with white robes, and palms in their hands; and they cry with a loud voice, saying, Salvation to our God that sitteth on the throne, and to the Lamb."

Here it is not simply "salvation," but "salvation to God," in the quality of sitting upon the throne (we have seen in this book, His judicial throne). In other words, the ascription could not have been made before Revelation 4:1-11. Its tenor supposes a vast change to have taken place. It is not the fruit of a testimony during all or many ages. All this is merely men's imagination, without the smallest foundation in scripture. So far from its being a picture of the redeemed of all times, it is expressly said to be a countless throng out of Gentiles contrasted with Israel, and this in relation to God governing judicially. It is not universal therefore. These Gentiles stand in manifest contrast with the sealed out of Israel. One of the elders talked about them, and explained to the prophet, who evidently without this would have been at fault. If the elders mean the glorified saints, these Gentiles are not. Most assuredly they cannot be all saints, because the hundred and forty-four thousand of Israel we have seen expressly distinguished from them. Who are they and what? They are a multitude of Gentiles to be preserved by gracious power in these last days. They are not said to be glorified; nor is there reason to doubt that they are still in their natural bodies. When they are said to be before the throne, it proves nothing inconsistent with this; because the woman, for instance, inRevelation 12:1-17; Revelation 12:1-17, is also described as seen in heaven; but, you must remember, this is only where the prophet saw them in the vision. We are not necessarily to gather that they were to be in heaven; John saw them there, but whether it might mean that they were, or were not to be, in heaven, is another question. This depends on other considerations that have to be taken into account, and it is for want of due waiting on God, and of adequately weighing the surrounding circumstances, that such serious mistakes are made in these matters.

In this case it is perfectly plain to my mind that they are not heavenly as such. There are weighty objections. First of all, we find them definitely contra-distinguished from Israel, who clearly are on earth, and thus naturally this company would be on earth too,-the one Jewish, and the other Gentile. Next they come out of the great tribulation. Far from its being a general body in respect to all time, this proves that it is a very peculiar though countless group, that it is only persons who can be preserved and blessed of God during the epoch of the great tribulation.

In the millennial time there will be a great ingathering of the Gentiles; but these are not millennial saints. They are saints from among the Gentiles, who will be called to the knowledge of God by the preaching of the "everlasting gospel," or the "gospel of the kingdom," of which we hear both in the gospels and in the Revelation. We all know that the Lord Himself tells the disciples that this "gospel of the kingdom" shall be "preached in all the world for a witness unto all nations" (or all the Gentiles); "and then shall the end come." Now this is just the very time spoken of here. It is clearly not a general summary of what is going on now, but a description of what is yet to be, specially just before the end when the great tribulation bursts out. And there is the fruit of divine grace even then in this vast crowd from the Gentiles, the details of whose description fall in with and confirm what has been remarked already.

I have already drawn attention to the fact that they are distinguished from the elders. If these mean the church, those do not; and as all admit that the elders represent the glorified saints, the inference seems to me quite plain and certain. Undoubtedly we might have the same body represented at different times by a different symbol, but hardly by two symbols at the same time. We may have, for instance, Christians set forth by a train of virgins at one time, and by the bride at another; but in the same parable there is a careful avoidance of confusion; and no such incongruous mixture occurs in scripture. It is not even found amongst sensible men, not to speak of the word of God. So here the prophet tells us that one of the elders answers his own enquiry) "What are these arrayed in white robes? and whence come they?" "These are they who come out of the great tribulation, and have washed their robes, and made them white in the blood of the Lamb." Clearly therefore they are believers or saints. "Therefore are they before the throne of God," which I take to be not a description of their local place but of their character, that it is in view of, and in connection with, the throne. This, we have seen, makes it to be limited to the particular time, and not vague or general; because the throne here differs from what it is now, and the millennial throne will be different from both. It is that very aspect of the throne which may be called its Apocalyptic character, to distinguish it from what was before or will be afterwards.

Again, not merely are they there themselves, but it is said, "He that sitteth on the throne shall" not exactly "dwell among them," but "tabernacle over them." It is the gracious shelter of the Lord's care and goodness that is set forth by it. This is of importance: because, though God now dwells by the Holy Ghost in the church as His habitation through the Spirit, it will not be so when these Gentiles will be called to the knowledge of Himself. There will be what is more suited to their character His protection. Of old God had His pillar of cloud, which was a defence and a canopy over the camp of Israel (though He also dwelt in their midst); here, too, He graciously shows it is not alone the sealed of Israel that enjoy His care, but these poor Gentiles. It is added that "they shall not hunger any more, neither thirst any more; nor in any wise shall the sun fall on them, nor any heat." I confess to you that I think such a promise is much more exactly adapted to a people about to be on the earth, than to men in a glorified state above. Where would be the propriety of a promise to glorified people not to hunger or thirst any more? If to a people on earth, we can all understand the comfort of its assurance. "For the Lamb that is in the midst of the throne shall tend them, and shall lead them unto fountains of waters of life: and God shall wipe away every tear from their eyes."

Then comes at length the seventh seal. This is important, because it guards us effectually against the idea that the sixth seal goes down to the end, as many excellent men have imagined in ancient and modern times. It is clearly incorrect. The seventh seal is necessarily after the sixth. If there is an order in the others, we must allow that the seventh seal introduces seven trumpets which follow each other in succession like the seals. These are described from Revelation 8:1-13 and onward. "I saw the seven angels who stand before God; and to them were given seven trumpets." Then we see a remarkable fact, already alluded to an angel of peculiarly august character found before the altar. "And another angel came and stood at the altar, having a golden censer; and there was given him much incense, that he might give [efficacy] to the prayers of all the saints at the golden altar which was before the throne." Hence it follows that, while there are glorified saints above, saints are not wanting on earth who are sustained by the great High Priest, however little their light, or great their trial. Thus we have here the clear intimation that while the glorified are above, there will be others in their natural bodies yet accredited as saints here below.

But there is another trait which demands our attention. Under the trumpets the Lord Jesus assumes the angelic character. Everything is angelic under the trumpets. We no longer hear of Him as the Lamb. As such He had opened the seals; but here as the trumpets were blown by angels, so the angel of the covenant (who is the second person in the Trinity, as He is commonly called) falls back on that which was so familiar in the Old Testament presentation of Himself. Not of course that He divests Himself of His humanity: this could not be; or if it could be imagined, it would be contrary to all truth. The Son of God since the incarnation always abides the man Christ Jesus. From the time that He took manhood into union with His glorious person, never will He cut it off. But this evidently does not prevent His assuming whatever appearance is suited to the prophetic necessity of the case and this I conceive is just what we find here under the trumpets. We may observe that an increasingly figurative style of language is employed. All other objects become more distant in this series of visions than before; and even Christ Himself is seen more vaguely, i.e., not in His distinct human reality, but in an angelic appearance.

Here then it is written that "the angel took the censer, and filled it with fire of the altar, and cast it unto the earth." The effect was "voices, and thunders, and lightnings, and an earthquake." Further, in this new septenary we must prepare ourselves for even greater visitations of God's judgments. There were lightnings and voices and thunders inRevelation 4:1-11; Revelation 4:1-11 but there is more now. We find, besides these, an earthquake added. The effect among men becomes more intense.

"And the first sounded his trumpet, and there was hail and fire mingled with blood, and they were cast upon the earth." This I take as a violent down-pouring of displeasure from God. Hail implies this. Fire, we know, is the constant symbol of God's consuming judgment, and it is mingled with blood. It is destruction to life in the point of view that is intended here. We have to consider whether it is simple physical decease or dissolution in some special respect.

It will be noticed in these divine visitations that the third part is particularly introduced. What is the prophetic meaning of "the third"? It appears to answer to what we have given us inRevelation 12:1-17; Revelation 12:1-17 ( i.e., the properly Roman or western empire). I believe that it would thus convey the consumption of the Roman empire in the west. Of course one cannot be expected in a general sketch to enter on a discussion of the grounds for this view. It is enough now to state what one believes to be the fact. If this be so, at least the earlier trumpets (though not these only) are a specific visitation of judgment on the western empire of Rome. Not only was this visited, but "the third of the trees were burnt up, and all green grass was burnt up." This is a contrast. The dignitaries within that sphere were visited, but there was also a universal interference with the prosperity of men here below,

"And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third of the sea became blood; and the third of the creatures which were in the sea, which had life, died; and the third of the ships were destroyed." It was in this case a great earthly power, which as a divine judgment dealt with the masses in a revolutionary state to their destruction. Thus not merely the world under stable government, but that which is or when it is in a state of agitation and disorder; and we find the same deadly effects here also, putting an end, it would seem, to their trade and commerce.

"The third angel sounded, and there fell from heaven a great star, burning as it were a lamp, and it fell upon the third of the rivers, and upon the fountains of the waters." Here the fall of a great dignitary or ruler, whose influence was judicially turned to embitter all the springs and channels of popular influence, is before us. The sources and means of intercourse among men are here visited by God's judgment.

The fourth angel sounded, and the third of the sun and moon and stars was smitten; that is to say, the governing powers supreme, derivative, and subordinate all come under God's judgment all within the west.

"And I saw, and I heard an eagle flying in mid-heaven, saying with a loud voice, Woe, woe, woe, to those that dwell on the earth, by reason of the remaining voices of the trumpet of the three angels that are about to sound." It is a vivid image of rapidly approaching judgments, "angel" being substituted for the better reading "eagle" by scribes who did not appreciate the symbolic style of the prophecy here.

In Revelation 9:1-21 the two next, or fifth and sixth trumpets, are described with minute care, as indeed these are two of the woe trumpets. There remains the third woe trumpet, the last of the seven, which is set forth at the end of Revelation 11:1-19, where we close.

The first of the woe trumpets consists of the symbolic locusts. For that they are not to be understood in a merely literal way is clear, if only for this reason, that they are expressly said not to feed on that which is the natural food of locusts. This creature is simply the descriptive sign of these marauders.

To another remark I would call your attention: that the first woe trumpet answers in the way of contrast to the hundred and forty-four thousand that were sealed of Israel; as the second woe trumpet, namely, that of the Euphratean horsemen, answers by a similar contrast to the countless multitude of the Gentiles. As some perhaps may think that this contrast must be vague and indefinite, I shall therefore endeavour to make my meaning plainer. It is expressly said that the locusts of the vision were to carry on their devastations, except on those that were sealed. Here then is an allusion clearly to those whom God set apart from Israel inRevelation 7:1-17; Revelation 7:1-17.

On the other hand, in the Euphratean horsemen we see far more of aggressive power, though there is also torment. But torment is the main characteristic of the locust woe; the horsemen woe is more distinctively the onward progress of imperial power, described in most energetic colours. They fall on men and destroy them; but here "the third" re-appears. According to the force given already, this would imply that the woe falls on the Gentiles indeed, and more particularly on the western Roman empire.

It seems also plain that these two woes represent what will be verified in the early doings of the antichrist in Judea. The first or the locust raid consists of a tormenting infliction. Here accordingly we have Abaddon, the destroyer, who is set forth in a very peculiar fashion as the prince of the bottomless pit, their leader. It is not of course the beast yet fairly formed; but we can quite comprehend that there will be an early manifestation of evil, just as grace will effect the beginning of that which is good in the remnant. Here then we have these initiatory woes. First of all a tormenting woe that falls on the land of Israel, but not upon those that were sealed out of the twelve tribes of Israel. On the other hand, we find the Euphratean horsemen let loose on the Roman empire, overwhelming the Gentiles, and in particular that empire, as the object of the judgment of God.

Such is the general scope of Revelation 9:1-21. As to entering into particulars, it would be quite out of the question tonight. Other opportunities do not fail for learning more minute details, and their application.

Revelation 10:1-11 in the trumpets answers toRevelation 7:1-17; Revelation 7:1-17 in the seals. It forms an important parenthesis, that comes in between the sixth and seventh trumpets, just as the sealing chapter (7) came in between the sixth and seventh seals: so orderly is the Apocalypse. Accordingly we have here again the Lord, as it seems to me, in angelic garb. As before in high-priestly function, He is the angel with royal claim here. A mighty angel comes down from heaven, clothed with a cloud the special sign of Jehovah's majesty: none but He has a title to come thus clothed. And, further, the rainbow is on His head; it is not now a question of round the throne: here there is a step in advance. He is approaching the earth; He is about to lay speedy claim to that which is His right. "The rainbow was on his head, and his face was as the sun" supreme authority; "and his feet as pillars of fire" with firmness of divine judgment. "And he had in his hand a little book open: and he set his right foot on the sea, and his left on the earth, and cried with a loud voice, as a lion roareth."

John was going to write, but is forbidden. The disclosures were to be scaled for the present. "And the angel whom I saw stand upon the sea and upon the earth lifted up his right hand to heaven, and sware by him that liveth for the ages of the ages, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things that are therein, that there should be no longer delay." There was no more to be any lapse of time allowed; but God would terminate the mystery of His present seeming inaction as to government. He is now allowing the world, with slight check, to go on its own way. Men may sin, and, as far as direct intervention is concerned, God appears not, though there may be interferences exceptionally. But the time is coming when God will surely visit sin, and this immediately, when there will be no toleration for a moment of anything which is contrary to Himself. This is the blessed age to which all the prophets look onward; and the angel here swears that the time is approaching. There is going to be no more delay; 'but in the days of the voice of the seventh angel, when he is about to sound, the mystery of God also shall be finished." The mystery here is, not Christ and the church, but God's allowing evil to go on in its present course with apparent impunity.

And then John is told at the end of the chapter that he must "prophesy again before peoples, and nations, and tongues, and many kings." The meaning of this more clearly appears soon. There is a kind of appendix of prophecy where he renews his course for especial reasons.

Meanwhile, I would just call your attention to the contrast between the little book which the prophet here takes and cats, and the great book we have seen already sealed with seven seals. Why a little book? and why open? A little book, because it treats of a comparatively contracted sphere; and open, because things are no longer to be described in the mysterious guise in which the seals and yet more the trumpets. set them out. All is going to be made perfectly plain in what falls under it here. This is the case accordingly inRevelation 11:1-19; Revelation 11:1-19.

The angel proceeds to say, "Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given to the Gentiles." Jerusalem appears in the foreground. This is the centre now, though the beast may ravage there. "And I will give* to my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth." Their task is for a time comparatively short for three years and a half. "These are the two olive trees, and the two candlesticks standing before the Lord of the earth." The witnesses are two, not because in point of fact they are historically to be limited to only two individuals, but as meaning the least adequate testimony according to the law. To make it two literally seems to me a mistaken way of interpreting prophecy, and the Apocalypse in particular, as being eminently symbolical, which Daniel also is in measure. To forget this practically is to involve oneself in clouds of error and inconsistency.

* Probably here, as inRevelation 8:3; Revelation 8:3, the word implies "efficacy" or "power," as the translators saw in one text if not in the other.

Thus, for instance, one hears occasionally, for the purpose of illustrating the Revelation, a reference to Isaiah, Jeremiah, or the like; but we must remember that these prophecies are not in their structure symbolical, and therefore the reasoning that is founded on the books and style of Jeremiah or Isaiah (Ezekiel being partly symbolical, partly figurative) cannot decide for Daniel or the Apocalypse. Here then are symbols which have a language of their own. Thus the regular meaning of two," symbolically, is competent testimony enough and not more than enough. "In the mouth of two or three witnesses shall every word be established." According to Jewish law a case could not be decided by one witness; there must be at least two for valid proof and judgment.

The Lord shows us that He will raise up an adequate testimony in these days. Of how many the testimony will consist is another matter, on which I have little or nothing to say. One can no more reason on this than on the twenty-four glorified elders. Who would thence infer that there will be only so many glorified ones? and why should one think that there will be only two to testify? However this may be, those who are raised to witness are to prophesy for a limited time. "And if any man desire to hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man desire to hurt them, he must in this manner be killed."

Is this then, I ask, the testimony of the gospel? Is it thus the Lord protects those that are the preachers of the gospel of His own grace? Did fire ever proceed out of the mouths of evangelists? Did a teacher ever devour his enemies? Was it on this principle Ananias and Sapphira fell dead? Are these the ways of the gospel? It is evident then that we are here in a new atmosphere that an altogether different state of things is before us from that which reigned during the church condition, though even then sin might be unto death in peculiar cases. I refer to no more proofs now, thinking that enough has been given. "These have authority to shut heaven, that it rain not in the days of their prophecy." That is, they are something like Elijah; and they have "authority over the waters to turn them to blood." In this respect they resemble Moses also. This does not mean that they are Moses and Elias personally; but that the character of their testimony is similar, and the sanctions of it are such as God gave in the days of those two honoured servants of old. "And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them." They are preserved in spite of the beast, till their work is done; but directly their testimony is concluded, the beast is allowed to overcome them. It is just as it was with the Lord. The utmost pressure was brought against Him in His service. So their hour, we may say, has not yet come, just as He said of Himself before them. There was all possible willingness to destroy them long before, but somehow it could not be done; for the Lord protected them till they had done their mission. We see this in the character of grace which filled the Lord Jesus which essentially belonged to Him. Here we meet with the earthly retributive dealing of the Old Testament. The Spirit will form them thus; and no wonder, because in fact God is recurring to that which He promised then, but has never yet performed. He is going to perform it now. He does not merely purpose to gather people for heavenly glory; He will govern on earth the Jews and the Gentiles in their Several places Israel nearest to Himself. He must have an earthly people as well as a family on high. When the heavenly saints are changed, then He begins with the earthly. He will never mix them all up together. This would make nothing but the greatest confusion.

"And their corpse shall lie on the broadway of the great city, which spiritually is called Sodom and Egypt, where also their Lord was crucified." It was Jerusalem, but spiritually called Sodom and Egypt, because of the wickedness of the people and their prince. It had no less abominations than Sodom; it had all the darkness and the moral bondage of Egypt, but it was really the place where their Lord had been crucified, i.e., Jerusalem. So the witnesses fell, and men in various measures showed their satisfaction. "And [some] from among the peoples and tribes and tongues and nations see their corpse three days and a half, and do not suffer their corpses to be put into a tomb. And they that dwell on the earth rejoice over them, or make merry, and shall send gifts to one another, because these two prophets tormented those that dwell on the earth." But after the three days and a half God's power raises up these slain witnesses, and they ascend to heaven in the cloud, and their enemies behold them. "And in that hour was there a great earthquake, and the tenth of the city fell, and in the earthquake were slain seven thousand names of men: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; behold, the third woe cometh quickly."

Lastly we have the seventh trumpet. This is important for understanding the structure of the book. The seventh trumpet brings us down to the close in a general way. This is quite plain, though often overlooked. "And the seventh angel, sounded; and there were great voices in heaven, saying, The kingdom of the world of our Lord and of his Christ is come." You must translate it a little more exactly, and with a better text too. The true meaning is this: "The kingdom of the world" (or the world-kingdom," if our tongue would admit of such a phrase) "of our Lord and of his Christ is come." It is not merely power in general conferred in heaven, but "the world-kingdom of our Lord and of his Christ is come, and he shall reign for ever and ever. And the four and twenty elders, that sit before God on their thrones, fell on their faces, and worshipped God, saying, We give thee thanks, O Lord God the Almighty, that art, and that wast; because thou hast taken thy great power, and hast reigned. And the nations were angry, and thy wrath is come."

Here, it will be observed, the end of the age is supposed to be now arrived. It is not merely frightened kings and peoples who say so, but now it is the voice of those who know in heaven. Further, it is "the time of the dead that they should be judged." It is not a question here of the saints caught up to heaven, but a later hour, "that thou shouldest give reward to thy servants the prophets, and to the saints, and to those that fear thy name." Not a word is said here about taking them to heaven, but of recompensing them. There will be no such thing as the conferring of reward till the public manifestation of the Lord Jesus Christ. The taking of those changed out of the scene is another association of truth. The reward will fail to none that fear the Lord's name, small and great. He will also "destroy those that destroy the earth."

This is the true conclusion ofRevelation 11:1-19; Revelation 11:1-19. The next verse (19), beyond a question to my mind, though arranged in our Bibles as the end of this chapter, is properly the beginning of a new series. I shall therefore not treat of it tonight.