There are two separate visions contained in this chapter. The first concerns Israel (vss. 1-8); the second refers to the Gentile (vss. 9-17). There can be no question as to the parenthetic character of both. The contents of our chapter form no part of events under the Seals. There is no historical sequence. In the previous chapter we had the opening of the first six Seals in succession; then in Revelation 8 the Lamb opens the seventh or last Seal. Thus between the sixth and seventh, yet forming no part of either, a deeply interesting episode of blessing to Israel and to the Gentiles is introduced. The course of judgment is suspended and the veil drawn aside that we may witness the heart of our God. It is not all judgment in those dark and evil days. It must not be supposed, however, that the salvation of these respective companies from amongst Israel and the Gentiles necessarily takes place between the sixth and seventh Seals, much less their public place and blessing. The chapter is without dates. The sealing of Israel is in view of their millennial position, but when the sealing took place we are not informed. The vision of the saved Gentile multitude after coming out of the great tribulation regards them in full millennial blessing. on earth, for it is an earthly scene (vss. 16-17). But when the testimony of God reached them and saved them we are not told. Immediately after the translation of the heavenly saints (1 Thess. 4:15-1715For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. 16For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 17Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. (1 Thessalonians 4:15‑17)) God will work in grace amongst His ancient people and amongst the Gentiles at large outside the apostate part of the world. This testimony will be continued for several years, probably during the whole, and it may be longer, of the 70th week of Daniel, a period of seven years. Here we have in vision the results of that testimony. The revelation of these companies is a refreshing sight. Coming as it does after the power of the enemy has been let loose against the saints of God (Rev. 6. 9-11) and before the infliction of yet severer judgments (chaps. 8,16) it triumphantly proves that nothing can thwart the purposes of God nor hinder the working of His Spirit on the earth. How good of God to give us this interesting parenthetic chapter!
JUDGMENT RESTRAINED
1. “And after this I saw four angels standing noon the four corners of the earth. holding fast the four winds of the earth, that no wind might blow upon the earth, nor upon any tree.” The phrase after this, repeated in verse 9, marks a new commencement. It introduces the Israelitish section of our chapter, as also the vision of the Gentile palm-bearing multitude. The intentional employment of the phrase and its repetition should have preserved certain interpreters from confusing the two companies. They are separate and distinct both in nationality and in blessing. The one is from among Israel, the other from among the Gentiles. The millennial earth is the scene where both are displayed. But it is essential to the understanding of the chapter to bear in mind that the time of the vision and the time when the companies come into their appointed public blessing are very different.
1. “Four angels standing upon the four corners of the earth, holding fast the four winds of the earth.” The banished Seer here views the earth as a vast extended plain, bounded by the four main points of the compass, north, south, east, and west. At these respective corners an angel stands so as to have full control over the destructive forces of evil.
The threefold repetition of the numeral “four” marks the completeness and the universality of the action. We see no reason for limiting the term “earth” here to the Roman world. The winds are not to blow till an ideal number of Israel is sealed (vss. 3-4). Now the two houses of Israel, Ephraim and Judah, are embraced in this work. Jehovah “shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth” (Isa. 11:11-1211And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. 12And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. (Isaiah 11:11‑12)), Thus both the Prophet and the Seer refer to the full extent of the inhabited earth, and not to the territorial limits of the Roman world, whether past or future. Clearly, too, verse 9 refers to the result of a divine testimony amongst the Gentiles far exceeding the extent of the empire in any period of its history. The earth here must be understood in its largest sense.
The four restraining angels, the unseen, yet real, spiritual powers, are here seen controlling the forces and instruments of evil, “the four winds of the earth.”
1. “Holding fast” with a firm grip, implying that the winds were struggling to get loose. How irresistible the grasp of Omnipotence on the powers and forces of evil. They are effectually bridled till the plans of God are ripe and ready for action.
The situation is one of intense interest. We are about to enter into yet deeper sorrows. The climax of judgment so far was under the sixth Seal when all government, political, social, supreme, and subordinate, utterly collapsed, and a scene of universal terror ensued. But deeper woes are looming. All were not slain in the martyrdom under the fifth Seal (Rev. 6:9-119And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: 10And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? 11And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. (Revelation 6:9‑11)), nor will coming and severer judgments hinder a universal testimony for God, as the consolatory visions of this chapter conclusively prove. Hence the universal calamities and troubles, indicated by the expression “winds of the earth,” are for a season held in check till God takes measures for the preservation of a complete number of His people Israel and of an innumerable company of Gentiles.
1. “That no wind might blow upon the earth,” the scene of settled government (Rev. 10:22And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, (Revelation 10:2); Psa. 46:22Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; (Psalm 46:2)); “nor upon the sea,” nations and peoples in anarchy and confusion (Dan. 7:2-32Daniel spake and said, I saw in my vision by night, and, behold, the four winds of the heaven strove upon the great sea. 3And four great beasts came up from the sea, diverse one from another. (Daniel 7:2‑3); Isa. 57:2020But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. (Isaiah 57:20)); “nor upon any tree,” the might and pride of earth (Dan. 4:10,2210Thus were the visions of mine head in my bed; I saw, and behold a tree in the midst of the earth, and the height thereof was great. (Daniel 4:10)
22It is thou, O king, that art grown and become strong: for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth. (Daniel 4:22); Ezek. 31:3-9,14-183Behold, the Assyrian was a cedar in Lebanon with fair branches, and with a shadowing shroud, and of an high stature; and his top was among the thick boughs. 4The waters made him great, the deep set him up on high with her rivers running round about his plants, and sent out her little rivers unto all the trees of the field. 5Therefore his height was exalted above all the trees of the field, and his boughs were multiplied, and his branches became long because of the multitude of waters, when he shot forth. 6All the fowls of heaven made their nests in his boughs, and under his branches did all the beasts of the field bring forth their young, and under his shadow dwelt all great nations. 7Thus was he fair in his greatness, in the length of his branches: for his root was by great waters. 8The cedars in the garden of God could not hide him: the fir trees were not like his boughs, and the chesnut trees were not like his branches; nor any tree in the garden of God was like unto him in his beauty. 9I have made him fair by the multitude of his branches: so that all the trees of Eden, that were in the garden of God, envied him. (Ezekiel 31:3‑9)
14To the end that none of all the trees by the waters exalt themselves for their height, neither shoot up their top among the thick boughs, neither their trees stand up in their height, all that drink water: for they are all delivered unto death, to the nether parts of the earth, in the midst of the children of men, with them that go down to the pit. 15Thus saith the Lord God; In the day when he went down to the grave I caused a mourning: I covered the deep for him, and I restrained the floods thereof, and the great waters were stayed: and I caused Lebanon to mourn for him, and all the trees of the field fainted for him. 16I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. 17They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen. 18To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord God. (Ezekiel 31:14‑18)). The reason of the cessation of judgment is stated in precise terms: “until we shall have sealed the bondmen of our God upon their foreheads” (vs. 3).
THE SEALING ANGEL AND HIS CRY
2-3. “And I saw another angel ascending from [the~] sun-rising, having [the~] seal of [the~] living God; and he cried with a loud voice to the four angels, to whom it had been given to hurt the earth and the sea, saying, Hurt not the earth, nor the sea, nor the trees, until we shall have sealed the bondmen of our God upon their foreheads.” Judgment attributed to the winds in verse one is here ascribed to the angels. By the former are symbolized the agencies of political and other evils; by the latter are to be understood the spiritual powers which direct and govern these agencies of evil, the instruments of judgment in verse one; the powers which wield them in verse two.
“Another angel,” not one of the four, and certainly not Christ, as some have strangely supposed. The sentence “until we shall have sealed” would be derogatory to the pre-eminent dignity of Christ; so also the concluding words of the angel’s cry, “the bondmen of our God.” The language and spirit of John 20:1717Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. (John 20:17), “I ascend unto MY Father and your Father; and to MY God and your God,” is maintained throughout the New Testament. We never meet with the terms “our God” and “our Father” as signifying Christ and believers.
The angel referred to in our text is evidently a distinguished spiritual being having an exalted mission on hand. He ascends from the east or sun-rising, “having (the) Seal of (the) living God.” The sealing angel ascending from the sun-rising for the preservation and blessing of Israel seems a herald of the Messiah, Who as the Sun of Righteousness shall arise with healing in His wings (Mal. 4:22But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. (Malachi 4:2)), and shine upon the land and people with undimmed splendor. The firstfruits of national blessing is predicated of the angel; the harvest awaits the revelation of Christ from Heaven.
“The seal of the living God” implies immunity from death, and the seal upon the forehead intimates public, open acknowledgment that those who are sealed belong to God. What the seal is we are not informed.
“The bondmen of our God.” Such is the title applied to the sealed of Israel. They had maintained the testimony of God through trial and difficulty; their course had been marked by conflict and service; hence the appropriateness of the title “bondmen.”
The sealing is not alone the work of the angel; others are associated in the happy service of preserving from judgment a complete number of Israel, “until we shall have sealed.” There is a dignity of action here neither found in the sealing recorded by the prophet of the captivity (Ezek. 9:44And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. (Ezekiel 9:4)) nor in that of Judah on Mount Zion (Rev. 14:11And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads. (Revelation 14:1)). The angel ascending from the sun-rising is in keeping with the exalted mission on hand. His is no ordinary service, and hence the surrounding circumstances bespeak the greatness of the work.
“He cried with a loud voice” to the angels of judgment, “Hurt not the earth, nor the sea, nor the trees.” The imperative summons is obeyed, and saved Israel is sealed for millennial blessing.
THE NUMBER OF THE SEALED
The Gentile company (vs. 9) is not numbered. The Israelitish company, on the contrary, is carefully reckoned, and the result stated, not in round numbers, but in precise terms as a hundred and forty and four thousand. Twelve thousand out of each of the twelve tribes of Israel. The numbers, whether singly (12) or multiplied (144) denote a complete and definite number. Twelve is the signature of Israel, and is largely employed in Jewish connection. Earthly administration, rule, government, seem to be the moral value of this numeral. The number of the sealed is of course symbolic, and simply denotes that God has appropriated a certain, complete, yet limited number of Israel for Himself.
PECULIARITIES
In the enumeration of the tribes throughout Scripture, of which there are about eighteen, the full representative number twelve is always given; but as Jacob had thirteen sons, one or other is always omitted. Levi is more generally omitted than any other. In the apocalyptic enumeration Dan and Ephraim are omitted.
Both these tribes were remarkable as being connected with idolatry in Israel, the probable reason for the blotting out of their names here (Dent. 29:18-21). But in the end grace triumphs, and Dan is named first in the future distribution of the land amongst the tribes (Ezek. 48:22And by the border of Dan, from the east side unto the west side, a portion for Asher. (Ezekiel 48:2)), but, while first named, it is the farthest removed from the temple, being situated in the extreme north. In our English version there are three tribes named in each verse, but in reality the arrangement of the tribes, as of the apostles, (Matt. 10:2-42Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 3Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alpheus, and Lebbeus, whose surname was Thaddeus; 4Simon the Canaanite, and Judas Iscariot, who also betrayed him. (Matthew 10:2‑4)) is in pairs. First, Judah and Reuben, the fourth and first sons of Leah, the former the royal tribe, the latter the representative of the nation (Gen. 49:33Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power: (Genesis 49:3)). Second, Gad and Asher, the two sons of Zilpah, associated in the prophetic blessings of the last days (Gen. 49:19, 2019Gad, a troop shall overcome him: but he shall overcome at the last. 20Out of Asher his bread shall be fat, and he shall yield royal dainties. (Genesis 49:19‑20)). Third, Naphtali and Manasseh, linked in the enumeration of Ezekiel 48. 4. Fourth, Simeon and Levi, the second and third sons of Leah, associated in the prophetic enumeration (Gen. 49:5-75Simeon and Levi are brethren; instruments of cruelty are in their habitations. 6O my soul, come not thou into their secret; unto their assembly, mine honor, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall. 7Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel. (Genesis 49:5‑7)), also in the Lord’s revelation of Himself to saved Israel (Zech. 12:1313The family of the house of Levi apart, and their wives apart; the family of Shimei apart, and their wives apart; (Zechariah 12:13)). Fifth, Issachar and Zebulun, the fifth and sixth sons of Leah, both are associated in the prophetic (Gen. 49) and in the territorial (Ezek. 48) enumerations of the tribes. Sixth, Joseph and Benjamin, the two sons of Rachel, the beloved wife of the patriarch.
It is to be noted that in the Revised Version and other critical helps the word “sealed” is omitted in naming each of the tribes save the first and last. Thus, “out of (the) tribe of Judah twelve thousand sealed” (vs. 5), and “out of (the) tribe of Benjamin twelve thousand sealed” (vs. 8). The tribes of Judah and Benjamin respectively open and close the enumeration. The characteristics of these tribes (Gen. 49:8-12, 278Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee. 9Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? 10The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. 11Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: 12His eyes shall be red with wine, and his teeth white with milk. (Genesis 49:8‑12)
27Benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil. (Genesis 49:27)) both center in Christ.
THREE COMPANIES OF MILLENNIAL SAINTS
The two companies of Israel and the Gentiles were beheld by the Seer in separate visions. The elect company from the twelve tribes (vss. 4-8) is not only distinct from their Gentile associates (vss. 9-17), but is equally distinct from the 144,000 from amongst Judah who emerge out of the horrors of the coming hour of trial standing on Mount Zion (Rev. 14). There are two Jewish companies of equal number—the hundred and forty-four thousand of all Israel (Rev. 7), and the hundred and forty-four thousand of Judah only (Rev. 14). The palm-bearing Gentile multitude must not be confounded either with the Church or with Israel. The innumerable multitude here beheld in vision is the fruit of an extensive work of grace begun immediately or soon after the translation of the heavenly saints (1 Thess. 4), and continued during the future prophetic week of seven years (Matt. 24:1414And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. (Matthew 24:14)). This world-wide testimony actively carried on between the Translation and the Appearing will be signally owned of God. Thus ample time under the good and controlling hand of God is afforded for the mighty work of grace, which in extensive results remind us of the palmy days of Pentecost.
We may also note another interesting distinction between the two companies of millennial saints in our chapter. The elect of Israel are beheld before they enter into “the time of Jacob’s trouble,” whereas the Gentile saved multitude are here witnessed after having come out of “the great tribulation.”
THE SAVED GENTILE MULTITUDE AND THEIR CRY
We have already remarked that the white-robed, palm-bearing multitude come out of the great tribulation, and while their blessing is strictly millennial in character and time, they must not be confounded with another class of Gentiles who will be saved at the commencement of the millennial era after the close of the tribulation; hence the special position and characteristic blessings of the “innumerable multitude” here referred to. Both the position and blessing are in beautiful keeping with the previous trial, out of which they have emerged, and in which many of their brethren, Jewish and Gentile, were slain. “Out of every nation, and tribes, and peoples, and tongues.” We have already met with this fourfold distribution of the race (Rev. 5:99And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; (Revelation 5:9)). It is a technical formula expressing universality (see also Rev. 11:99And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. (Revelation 11:9)).
This vast multitude beyond all counting, and in this respect in marked contrast to the more limited and exactly defined number of Israel, is witnessed by the Seer “standing before the throne and before the Lamb, clothed with white robes, and palm branches in their hands.” These saints are on earth. “Standing before the throne and before the Lamb” is, of course, a position of exalted dignity, but the thrones of the heavenly saints are “around” the throne of God (Rev. 4:44And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold. (Revelation 4:4)) and of the Lamb (Rev. 5:66And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. (Revelation 5:6)). Moreover, they are seated on them (see also Rev. 20:44And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. (Revelation 20:4)). It is not said that these earthly saints have thrones and crowns; the heavenly ones have both. In these and other respects the heavenly company of the redeemed occupy a higher and more exalted position of dignity than the “innumerable multitude” who on earth stand before the throne-a designation of moral force.
9. “Clothed with white robes.” They had maintained the rights and claims of God against a rebellious and apostate world amidst circumstances, too, of unparalleled sorrow and affliction (Mark 13:1919For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be. (Mark 13:19)). Now God remembers and rewards their faithfulness, they are “clothed with white robes,” robes of righteousness (see Rev. 19:88And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. (Revelation 19:8)). “Palm branches” express the joy of complete deliverance (Lev. 23:4040And ye shall take you on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the Lord your God seven days. (Leviticus 23:40); John 12:1313Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord. (John 12:13)). God had brought them safely through their awful period of appointed affliction termed “the great tribulation” (Rev. 7:1414And 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 7:14), R.V.), and now they triumph in the triumph of their God. The palm is the only tree named in the construction of the millennial temple (Ezek. 40; 41); is also named chiefly in connection with the Feast of Tabernacles, the last and closing joyous feast of Israel (Lev. 23:4040And ye shall take you on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the Lord your God seven days. (Leviticus 23:40)). The white-robed multitude is the only company in the Revelation said to have palms; the word occurs but once in the Apocalypse.
10. “They cry with a loud voice, saying, Salvation to our God Who sits upon the throne, and to the Lamb.” Their struggles and trials are over. The throne before which they stand is now and forever their strength and security. The countless multitudes of these redeemed ones break out in one loud and united cry.
What is the burden of this intense and thrilling cry? Salvation in its most comprehensive sense is ascribed to God and to the Lamb. Not a member of that redeemed host is silent. “They cry with a loud voice.” Sovereign grace has done its mighty work. It has gathered out of all lands and tongues a Gentile host beyond all human computation—each and all once “dead in sins”—and placed them saved and blest before God’s throne. How fitting then that the triumph of divine grace should be grandly celebrated and traced to the source—God in divine sovereignty, and to the Lamb, the expression of His love and grace.
THE ANSWER OF THE ANGELIC HOST
11-12. “And all the angels stood around the throne, and the elders and the four living creatures, and fell before the throne upon their faces and wor shipped God, saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and strength to our God, to the ages of ages. Amen.” We have two distinct heavenly scenes in which the throne is the central figure here, and in Revelation 5:11-1211And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; 12Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. (Revelation 5:11‑12). In both scenes the angels form the outer circle around the throne. In these beatific visions we have the doxology of the angelic host in a sevenfold ascription of worship. In the former scene (Rev. 5:11-1211And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; 12Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. (Revelation 5:11‑12)) the Lamb is the object of praise; in the latter vision (Rev. 7:11-1211And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God, 12Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God for ever and ever. Amen. (Revelation 7:11‑12)). God is the object of adoration. The position of the angels in both scenes is around the throne, while the elders and living creatures form inner circles. The order in which these last, that is, the elders and living ones, are presented differs in the two scenes. In the earlier one the elders form the innermost circle; in the later the living creatures are nearest the throne. The difference is easily accounted for. In the former the Lamb is in immediate view and the redeemed in Heaven (the elders) naturally gather around Him; whereas in the latter vision, God sitting on His throne, the symbol of universal sovereignty, would account for the near place of the living creatures who represent the executive authority of the throne. The Gentile crowd on earth had ascribed salvation to “our God,” but He is also the God of angels; hence they, too, in their place in the heavens say “our God.” To the cry of the exultant redeemed the angels, which are as countless as the redeemed host on earth, in whom they are so deeply interested, fall down and worship, saying, Amen. How profound their worship may be gathered somewhat from their position, they fell down upon “their faces.” The cry of the multitude is answered by the angels’ “Amen.” The terms in the angelic doxology differ in their order from that contained in Revelation 5. There the last two terms, “glory and blessing,” are the first named in our chapter. There “riches,” here instead is “thanksgiving.”
The two redeemed companies on earth in our chapter are the elect of Israel and the white-robed multitude of Gentiles. The companies in Heaven are the angels, the elders, and the living creatures. Neither of the last two take part in the celebration of praise. This is confined to the Gentile crowd on earth, and to the angels in Heaven. The special object of the whole passage (vss. 9-17) is the relation of the palm-bearing multitude to God and to the Lamb. This really is the burden of their cry, which the angels fully own by adding their “Amen.” The relation of the elders and living ones to God is disclosed in Revelation 4 and 5, and hence in those portions their worship is appropriately introduced, not here.
THE ELDER’S QUESTION AND ANSWER
13-17. “And one of the elders answered, saying to me, These who are clothed with white robes, who are they, and whence came they? And I said to him, My Lord, thou knowest. And he said to me, These are they who come out of the great tribulation, and have washed their robes, and have made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve Him day and night in His temple, and He that sits upon the throne shall spread His tabernacle over them. They shall not hunger any more, neither shall they thirst any more, nor shall the sun at all fall on them, nor any burning heat; because the Lamb which is in the midst of the throne shall shepherd them, and shall lead them to fountains of waters of life, and God shall wipe away every tear from their eyes.” The Seer stood in silent wonder. He heard the exulting cry of the redeemed host and beheld their joy, but he did not personally participate in either. “One of the elders answered,” not the spoken, but the unspoken inquiry of the heart of the Seer. The elders are characterized by the most elevated character of worship and intelligence in the mind and ways of God. They themselves were redeemed from earth, and hence it was fitting that one of them, and not a sinless celestial being, should be the interpreter to John, and through him to us, of the origin and history of this remarkable company for the first time beheld by the Seer. John was not unacquainted with the heavenly service of the elders. In a previous vision (Rev. 5:4-54And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. 5And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. (Revelation 5:4‑5)) one of them had comforted and instructed him. Hence the two questions put to John exactly expressed what he wanted to know: “These who are clothed with white robes, who are they? and whence came they?”
It is not without significance that attention is called three times to their “white robes” (vss. 9,13-14). Their public acceptance by God, their recognition by Him in perfect purity of character and ways, are witnessed in those robes of purest white.
THE GREAT TRIBULATION
14. “These are they who come out of the great tribulation.” Our venerable Authorized Version is at fault here. It reads: “These are they which came out of great tribulation.” But the Revised Version and other versions give undoubtedly the Spirit’s meaning, “come,” not “came,” and “the tribulation,” not “tribulation” simply. It is not the record of a past act, but they “come out.” It is regarded as a characteristically present action. “The tribulation” points to a definite prophetic period, and not simply to tribulation in general in which all saints share. “The great tribulation” cannot be the general troubles which afflict God’s people in all ages. The insertion of the definite article marks its specialty. The Neronian and other pagan and papal persecutions have been variously referred to as “the great tribulation” by the historical school of expositors. More frequently still the expression is thought to refer to the general troubles of life. But every interpretation of the Apocalypse which has history and not God’s Word as its basis is necessarily confusing and uncertain. The force and import of the term must be sought for in Scripture and not in the records of human history. The interpretation of the Word, as also its application to the conscience, is the sole prerogative of the Holy Ghost Who inspired it.
“The great tribulation” is yet future. It pre-supposes the Jewish nation restored to Palestine in unbelief to serve Gentile political ends, and brought there by the active intervention of a great maritime power (Isa. 18). The duration of the coming hour of trial, which in its intensity will exceed all past and subsequent sorrows endured on earth (Mark 13:1919For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be. (Mark 13:19)), is limited to the second half of Daniel’s prophetic week of seven years (Dan. 9:2727And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. (Daniel 9:27) with Matt. 24:1515When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) (Matthew 24:15)), or, speaking more correctly, to 1260 days, that is, 42 months of 30 days each (Rev. 11:3; 13:53And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. (Revelation 11:3)
5And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. (Revelation 13:5)).
“The 1260 days of persecution (Rev. 11:33And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. (Revelation 11:3)), or 42 months, counting 30 days to a month, will end before the three and a half years are concluded. They fall short of this last period by 17 days, or more exactly 17.5 days. Till the 42 months end the beast’s power is unchallengeable (Rev. 13:55And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. (Revelation 13:5)). The seventh trumpet sounds, and the mystery of God is then finished. He will henceforth deal directly with the apostates, as the vials describe. It will be mystery as to that no longer.
“The clue to me of a deal of all this is the difference between 1260 days and three and a half years. The former can by no possibility be made to equal the latter. At the end of the latter the Lord comes to reign. At the end of the former the trumpet sounds; and the balance of days between the 1260 days and the three and a half years leaves room for the outpouring of the vials.” C.E.S., Truth for the Last Days, No. 4, p. 169, See also article, “The Celebrated Prophecy of the Seventy Weeks.”)
Satan cast out of Heaven into the earth is the instigator of this unparalleled outburst of fury and hatred against God’s witnesses, Jewish and Gentile (Rev. 12:7-177And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, 8And prevailed not; neither was their place found any more in heaven. 9And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. 10And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. 11And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. 12Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. 13And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. 14And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. 15And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. 16And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. 17And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. (Revelation 12:7‑17)). Satan’s chief persecuting ministers will be “the beast,” that is, the revived imperial power of Rome in the person of its head, the “little horn” (Dan. 7:7,217After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. (Daniel 7:7)
21I beheld, and the same horn made war with the saints, and prevailed against them; (Daniel 7:21); Rev. 13:1-81And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. 2And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. 3And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. 4And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? 5And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. 6And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. 7And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. 8And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. (Revelation 13:1‑8)); the Antichrist, only so termed in John’s epistles, the ally and confederate of the beast (Rev. 13:11-1711And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. 12And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. 13And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, 14And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. 15And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. 16And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: 17And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. (Revelation 13:11‑17)); and the king of the north, or the Assyrian (Dan. 8,11; Isa. 10:24-3424Therefore thus saith the Lord God of hosts, O my people that dwellest in Zion, be not afraid of the Assyrian: he shall smite thee with a rod, and shall lift up his staff against thee, after the manner of Egypt. 25For yet a very little while, and the indignation shall cease, and mine anger in their destruction. 26And the Lord of hosts shall stir up a scourge for him according to the slaughter of Midian at the rock of Oreb: and as his rod was upon the sea, so shall he lift it up after the manner of Egypt. 27And it shall come to pass in that day, that his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroyed because of the anointing. 28He is come to Aiath, he is passed to Migron; at Michmash he hath laid up his carriages: 29They are gone over the passage: they have taken up their lodging at Geba; Ramah is afraid; Gibeah of Saul is fled. 30Lift up thy voice, O daughter of Gallim: cause it to be heard unto Laish, O poor Anathoth. 31Madmenah is removed; the inhabitants of Gebim gather themselves to flee. 32As yet shall he remain at Nob that day: he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem. 33Behold, the Lord, the Lord of hosts, shall lop the bough with terror: and the high ones of stature shall be hewn down, and the haughty shall be humbled. 34And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one. (Isaiah 10:24‑34)).
The two former will be the active agents in persecuting the saints; the latter will be politically hostile to the restored Jewish commonwealth, but Jewish saints will also have to suffer as part and parcel of the nation. “The great tribulation,” then, embraces Gentiles as well as Jews. Apostate Christendom is the wide sphere which will come under the direct judgment of Christ in the coming day, nor will the sword be sheathed till the heathen, too, feel the stroke (1 Peter 4:1717For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? (1 Peter 4:17)). But while the tribulation will embrace Jews and Gentiles, the former will suffer most severely (Jer. 30:77Alas! for that day is great, so that none is like it: it is even the time of Jacob's trouble; but he shall be saved out of it. (Jeremiah 30:7)). The Gentile company of our text comes out of the great tribulation. They have been preserved while Christendom, and Judea especially, have been bathed in the blood of God’s saints.
Their mystical robes derive their whiteness solely from the blood of Christ.
Next we have the standing or position of the Gentile throng. “Therefore are they before the throne of God.” It is the shed blood of Christ which alone entitles anyone to stand before the throne. “This grace wherein we stand” (Rom. 5:22By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. (Romans 5:2)) is ground common to all saints. The demonstrative pronoun points not to grace in general, but to that special grace of God witnessed in the death and resurrection of the Lord.
14. “Have washed their robes and made them white in the blood of the Lamb. Therefore are they before the throne of God.” Washing robes is one of those expressions peculiar to the Apocalypse. Whatever may have been the special testimony addressed to these Gentiles, evidently the blood of the Lamb was its grand and distinguishing feature. Their mystic robes could alone be made white in the blood. The ground on which they stood before the throne of God is one common to all saints in time and eternity. The blood of the Lamb, shed in divine purpose from the foundation of the world, is the only but adequate basis of appearing before the throne of God. “Therefore,” or on this account, “are they before the throne,” that is, because of the blood. The blood constituted these sinners saints; the tribulation made them sufferers.
15. “Serve Him day and night in His temple.” We have had the historical origin of this innumerable redeemed company (vs. 9); victorious too, and ascribing salvation to God and to the Lamb (vss. 9-10). Then attention is called to the fact that they emerge out of the great tribulation, while, not their sufferings, but the blood of the Lamb gives them divine fitness to appear before the throne of God. Next we have their unceasing service, they “serve Him day and night in His temple.” Another proof is here furnished that these saints are on earth,, not in Heaven, for, says the Seer in a subsequent vision, “I saw no temple therein.” Jerusalem on earth will have its temple, one of vast proportions, in which Jews and Gentiles will worship and serve in millennial days (Ezek. 40-44; Isa. 56:5-75Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. 6Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; 7Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. (Isaiah 56:5‑7)). They are here viewed as a vast worshipping company, priests to God.
15. “He that sits upon the throne shall spread His tabernacle over them.” The Authorized Version reads, “shall dwell among them”; a poor and utterly inadequate rendering of the divine thought here expressed. God spread His tabernacle over the tent of meeting of old, which thus became the center and rest of the thousands of Israel. It covered them in the desert. Two millions and a half of people, the typically redeemed host of Jehovah, were sheltered from scorching suns and winter’s blasts by the huge canopy which God spread over them. It was the nation’s glory and defense. The marginal reference in the Authorized Version, rightly so, directs us to Isaiah 4:5-65And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. 6And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain. (Isaiah 4:5‑6): “Jehovah will create over every dwelling place of Mount Zion, and over her assemblies, a cloud and smoke by day, and the shining of a flame of fire by night; for over all the glory (shall be) a canopy. And there shall be a booth (or tabernacle) for a shadow in the day time from the heat, and for a refuge and for a covert from storm and from rain.” In the eternal state the tabernacle of God is with men (Rev. 21:33And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. (Revelation 21:3)); in millennial times God’s tabernacle will be over them (Rev. 7:1515Therefore 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. (Revelation 7:15), R.V.). What a sense of security the white-robed multitude will enjoy as they bask under the glorious overspread canopy, each member of the countless throng equally sheltered, equally protected! God’s tabernacle spread over them, and the throne in all its strength and majesty for them!
The special millennial blessings of the redeemed Gentiles are next presented, negatively and positively, and suited exactly to the new order of things under the personal sway of Christ. In the enumeration of these earthly blessings one cannot fail to see how transcendently superior are those enjoyed by the saints in Heaven. Glory with Christ in the heavens, and blessing tinder Christ on the millennial earth define the difference. “They shall not hunger any more, neither shall they thirst any more, nor shall the sun at all fall on them, nor any burning heat.” The reference to millennial days is undoubted (see Isa. 49:1010They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them. (Isaiah 49:10)). In these emphatic negatives the saved Gentile multitude is assured that the privations of life, hunger and thirst, and persecution and tribulation, sun and burning heat, shall never again be their sad lot. There shall be no recurrence of past evils.
17. “Because the Lamb which is in the midst of the throne shall shepherd them, and shall lead them to fountains of waters of life; and God shall wipe away every tear from their eyes.” The Lamb “in the midst of the throne,” exercising its power and expressing in Himself its majesty, will graciously provide for every need. Not angelic and providential care as now (Heb. 1:1414Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? (Hebrews 1:14)), but the shepherd grace of the Lamb will then be in exercise-tending, caring, preserving, and guiding each and all of the redeemed Gentile multitude. He “shall lead them to fountains of waters of life,” not to channels or springs merely, but to the sources of life. The fullness and joy of earthly blessing shall be theirs, the Lamb Himself being their guide to these fountains or sources of unalloyed delight (see Isa. 12:33Therefore with joy shall ye draw water out of the wells of salvation. (Isaiah 12:3)).
The closing words are unequaled in their combined depth and tenderness: “And God shall wipe away every tear from their eyes,” not the Lamb, be it observed, but God, against Whom they and we have sinned, shall Himself remove the causes and occasions of sorrow. If He wipes away every tear they shall never weep again. “Everlasting consolation” is the happy and assured portion of all His people, heavenly and earthly. The words in our text are verbally repeated in Revelation 21:44And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. (Revelation 21:4). There the eternal state is in view; here the millennial condition is in question. Both passages apply to saved people on earth, not to those in Heaven.