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Rev_7:9. Μετὰ ταῦτα εἰδον , κ . τ . λ . The entire vision, Rev_7:9-17, follows, of course, upon what precedes, but it is throughout, as to its significance, inseparable from what precedes; against De Wette, who calls the vision proleptical or ideal, because here John[2317] “looks forward from the developments which he beholds in the earthly world, to their blessed fulfilment,”—in connection with which nothing further is to be asked than how the saved enter heaven, whether through death, or otherwise. But even though the vision, as to its contents, be proleptical, nevertheless, wherever it occurs, its meaning and force must be determined by the connection of the entire Apoc.; and this corresponds to the parallelism in which the second vision of ch 7 stands to the first.[2318]
ὌΧΛΟΝ ΠΟΛῪΝ , Κ . Τ . Λ . In contrast with the multitude out of Israel represented by a definite number (Rev_5:4 sqq.), the great concourse from every people, and all tribes and tongues, appears here as innumerable. The contrast required by the text cannot be explained away by the fact, that, if the one hundred and forty-four thousand be identified with this great multitude, the innumerability becomes relative, with which then it is regarded as harmonizing that John, Rev_7:4, heard the number of the sealed, because they were innumerable by him:[2319] this expedient, however, is not allowed by the words, Rev_7:9, Ï ͂ Ν ἈΡΙΘ . ΑὐΤ . ΟὐΔΕῚς ἨΔ .; cf. with reference to the ὋΝ
ΑὐΤΟΝ , Rev_7:2. The remark of De Wette also, that Rev_7:4, by its numerical statement, presents the idea of election with the antithesis of reprobation, while Rev_7:9 refers only to the attaining of salvation without this antithesis, is inapplicable, because the idea of election lies alike in the text in both passages; since, just as the one hundred and forty-four thousand are out of Israel ( ἐκ πασ . φυλ . νἱ . Ἰσρ ., ἐκ φυλ . Ἰσυδ , κ . τ . λ .), so the innumerable multitude are out of all nations ( ἐκ παντ . ἐθΝ .). The essential distinction is in the fact that the horizon, which in Rev_7:4 comprised only Israel, now includes absolutely all nations and races, Gentiles and Jews, humanity in its totality. This is stated by the second formula with its four categories, which also comprises all sides in its enumeration.[2320] [See Note LIV., p. 258.] ἙΣΤῶΤΕς
ΠΕΡΙΒΕΒΛΗΜΈΝΟΥς , Κ . Τ . Λ . There is no difficulty in the use of the plural with a collective;[2321] but also the irregularity of using the nom. ΕΣΤῶΤΕς , and thus throwing the clause ἙΣΤ .
ἈΡΝΊΟΥ out of the construction, while the next words, ΠΕΡΙΒΕΒΛΗΜΈΝΟΥς , Κ . Τ . Λ ., recur to the original structure of the sentence ( ΕἾΔΟΝ ὌΧΛΟΝ ΠΟΛΎΝ ), is not inadmissible in the idiom of the Apoc. The standing before the throne of God and of the Lamb[2322] points to the eternal communion with God and the Lamb,[2323] whose heavenly glory and blessed joy are also expressed by white robes,[2324] and palm-branches in the hands of those who have finished their course. There is no foundation for the inference from the φοίνικες of a heavenly feast of tabernacles as the festival of the eternal harvest-home;[2325] but when, also, in Rev_7:15 ( σκηνώσει ἐπʼ αὐτούς ), a reference is found to the dwelling in tabernacles, and, in connection with Rev_7:17 ( ἐπὶ ζωῆς πηγὰς ὑδάτων ), to the fact that[2326] during the feast of tabernacles, a priest daily drew water from the wells of Siloah in order to sprinkle it beside the altar, something entirely foreign is introduced.[2327] But on the other side, also, the reference to the palm-branches, which the victors in the Grecian games bore with their palm-garlands,[2328] is excessively specific.[2329] It is entirely sufficient, without any more special reference, to regard the palm-branches as a sign of festal joy.[2330]
Κ . ΚΡΆΖΟΥΣΙ ΦΩΝῇ ΜΕΓΑΛῇ . The strength of the cry, besides being peculiar to the heavenly beings,[2331] corresponds to the impulse of their joy and gratitude.[2332]
Ἡ ΣΩΤΗΡΊΑ , Κ . Τ . Λ . They sing praises as those who have become complete participants of salvation; and this they ascribe to their God, who sits upon the throne, as the ultimate author, and the Lamb as the mediator. The ΣΩΤΗΡΊΑ is not victory in general,[2333] but the entire sum of the salvation which the blessed now perfectly possess, since they have been removed from all want, temptation, sin, and death, and have come into the presence of their God.[2334] Improperly, Grot, explains Ἡ ΣΩΤΗΡΊΑ metonymically, viz., “thanks for the salvation received.” The thanksgiving, however, occurs from the fact that the ΣΕΣΩΜΈΝΟΙ ascribe the ΣΩΤΗΡΊΑ given them, to their God as ΣΩΤΉΡ .
[2317] Cf. Rev_11:15 sqq., Rev_14:1 sqq., 13, Rev_15:2 sqq.
[2318] See general remarks on ch. 7.
[2319] Hengstenb.
[2320] Cf. Rev_5:9.
[2321] Winer, p. 480.
[2322] Cf. Rev_7:15; Rev_22:3.
[2323] Grot., who refers this, in general, to the great number of Christians in Syria, remarks on ἐστῶτες , κ . τ . λ .: “i.e., having a mind not sunk to earth, but raised to heaven.”
[2324] Cf. Rev_6:11.
[2325] Cf. Vitr., Eichh., Heinr., Hengstenb., Böhmer.
[2326] Cf. Winer, Rwb., ii. 9.
[2327] Against Vitr., Hengstenb., etc.
[2328] Pausanias, Arcad., 48: οἱ δὲ ἁγῶνες φοίνικος ἔχουσιν οἱ πολλοὶ στέφανον · εἱς δὲ τὴν δεξίαν ἐστὶ καὶ πανταχοῦ τῷ νικῶντι ἐστι θέμενος φοῖνιξ .; in Wetst.
[2329] Against Ew., etc.
[2330] Cf. Joh_12:13; 1Ma_13:51.
[2331] Cf. Rev_7:2.
[2332] Cf. C. a Lap.
[2333] Eichh.
[2334] Cf. Rev_7:9; Rev_7:15; Rev_21:4.
LIV. Rev_7:9. ὄχλος πολύς