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And after these things. Μετὰ τοῦτο , or, as some cursives read, μετὰ ταῦτα , is generally regarded as denoting the close of the sixth seal and the commencement of a new subject, interjected by way of episode between the sixth and seventh seals. But, even if not looked upon as an integral part of the revelations made under the sixth seal, the connection is so close that the two must be regarded practically as one. The incidents of the seventh chapter are evidently the complement of those narrated in the closing verses of the sixth. They take up the question with which that chapter closes, "Who is able to stand?" and afford comfort and help to those suffering Christians who were so sorely in need of a renewed assurance of the certainty of their final reward. It seems better, therefore, on the whole, to consider the sixth seal to extend to the end of Rev_7:1-17. Vitringa takes this view, which appears to be supported also by Wordsworth. Alford, while separating Rev_7:1-17 from Rev_6:1-17, as "two episodes," remarks, "The great day of the Lord's judgment is not described; it is all but brought before us under the sixth seal, and is actually going on in the first of these episodes." I saw four angels. Of the nature of these angels we are told nothing. They are evidently ministers of God's will, and the mention of them following immediately upon the preceding description seems to connect the whole account more closely with Mat_24:29, Mat_24:30, where the angels gather the elect from the four winds. It does not seem probable that "evil angels" are meant as understood by some writers, since what they do is apparently done at the command of God. Standing on the four corners of the earth. That is, standing in the four opposite directions, and thus controlling all the earth (cf. Isa_11:12; Rev_20:8). The number four is the symbol of universality and of creation (see on Rev_5:9). Holding the four winds of the earth (cf. Jer_49:36; Dan_7:2; Mat_24:31). The angels may have been the "angels of the winds," just as in Rev_14:18 an angel has power over fire, and in Rev_16:5 we read of the "angel of the waters." The winds have been interpreted in two ways, neither of which seems strictly correct. The first is to give a literal meaning (as Dusterdieck) to the winds, and to understand literal windstorms as part of the judgment upon the earth. The second method interprets the winds as symbols of the judgments of the first six seals, which are held in suspension, while the elect are sealed. The truth probably is that the winds, like the earthquake, the rolling up of the heaven as a scroll, etc., are part of the figurative description of the destruction of the world at the judgment day; which destruction, like that of Sodom, is delayed for the preservation of God's elect. That the wind should not blow on the earth, nor on the sea, nor on any tree. Πᾶν δένδρον , "every tree," is read in à , P, l, 36, Andreas, etc. The earth, the sea, the trees, are mentioned as things likely to be affected by the action of the winds; the two former, of course, embracing those things situated upon them, and the last being specially mentioned, perhaps, as a class of things which are peculiarly liable to destruction from wind. Wordsworth and others, interpreting symbolically, consider that the blasts of wind on the earth typify earthly powers, opposed to those of heaven, while the sea is emblematic of nations in a state of agitation against God, and the trees represent the great ones of this world. This interpretation, therefore, regards the objects mentioned as the enemies of God, which, by his command, are preserved from destruction and allowed to flourish in ease and apparent security, until the time of the sealing of God's servants has been accomplished. But it seems better to regard the winds as forming part of the general description by which God's judgment is foreshadowed. It is not unusual in the Bible for the wind to be mentioned in connection With destruction and judgment (cf. 1Ki_19:11; Job_1:19; Job_21:18; Job_30:15; Psa_1:4; Psa_147:18; Isa_11:15; Isa_27:8; Isa_32:2; Isa_41:16; Jer_22:22 : Dan_2:35; Dan_7:2).
Rev_7:2
And I saw another angel ascending from the east; from the rising of the sun. Again no individual angel is particularized, though an archangel may be intended, as he has authority over the first four. He proceeds from that quarter whence comes light; and, like the Sun of Righteousness, he rises with healing in his wings; for his mission is to render secure the servants of God. Wordsworth thinks Christ, or a messenger from Christ, is meant—a view shared by Hengstenberg; Vitringa says the Holy Ghost; Victorinus, the Prophet Elijah. That this angel was of like nature with the first four appears probable from the words in Rev_7:3, "till we have sealed the servants of our God." Having the seal of the living God. The sealing instrument with which they seal God's servants. Of its nature we are told nothing beyond what is contained in Rev_7:3. He is specially referred to as "the living God," since, by this sealing, life is imparted. We have here the shorter expression, "the living God," not, as in all ether places of the Apocalypse, "him that liveth forever and ever" (see Rev_4:9; Rev_5:14; Rev_10:6; Rev_15:7). And he cried with a loud voice to the four angels (cf. Rev_1:10; Rev_5:2; Rev_6:10) to whom it was given to hurt the earth and the sea; that is, by letting loose the winds, as shown by Rev_7:1 and Rev_7:3. Bengel and Rinck, looking only at the immediate context, thought that the hurt was done by preventing the winds from blowing on the earth and cooling it in the scorching plagues which follow (Rev_8:7). The trees are not mentioned, being included in the earth; and this appears to indicate that the expression, "the earth, the sea, and the trees" (Rev_7:1 and Rev_7:3), signifies the world in general, without being intended to represent individual parts, as the great men, etc. (see on Rev_5:1).
Rev_7:3
Saying, Hurt not the earth, neither the sea, nor the trees. Hurt not, by loosing the four winds, as stated on Rev_7:2. The destruction prepared for the guilty world is not allowed to fall until God's elect have been gathered in, and preserved free from danger (cf. Mat_24:31, where immediately after the appearance of the Son of man, his elect are gathered from the four winds). (For the signification of the earth, the sea, and the trees, see on Rev_7:1 and Rev_7:2.) Till we have sealed the servants of our God in their foreheads. The angel associates himself with the first four, as being on an equality with them in this work, although he alone is stated to possess the seal (Rev_7:2). Of the nature of the sealing nothing more is indicated. The forehead is naturally mentioned as being the most conspicuous part of man, as well as that which we are accustomed to regard as the noblest and most vital part. The idea may be compared with that in Eze_9:4, Eze_9:6. It is remarkable, too, that the word in Ezekiel rendered "mark" is the name of the Hebrew letter tau, of which the ancient form was a cross (cf. the sign of the cross in baptism; also Rev_3:12, "I will write upon him the Name of my God... and my new Name;" and Rev_14:1, "Having his Father s Name written in their foreheads"). "The servants of our God," says Bengel, is a title which especially belongs to holy men in Israel (cf. Gen_1:17; Deu_32:36; Isa_61:6). Those who hold the preterist view believe that the Christians who escaped the destruction of Jerusalem are indicated by this expression. The sealed are probably these referred to by our Lord in Mat_24:22, Mat_24:24, Mat_24:31, as "the elect."
Rev_7:4
And I heard the number of them which were sealed. The description of the actual operation of sealing is omitted (cf. Eze_9:1-11., where it is also omitted). And there were sealed an hundred and forty and four thousand. Omit "and there were." This number—the square of 12 multiplied by 1000—is typical of a large and perfect number. No one has ever said that the number should be taken literally; and there are evident reasons why it could not be so intended. We have, therefore, to inquire what is its symbolical signification. The number 12 is always typical, in the Apocalypse and elsewhere, of a complete and perfect number. It is formed of 4 multiplied by 3. Four is generally representative of the created universe, and 3 of the Godhead (see Rev_5:9). 4 plus 3, that is 7; and 4 multiplied by 3, that is 12, indicate a perfect number—a number which includes and embraces everything. And thus 12 multiplied by 12 denotes the most exhaustive and perfect completion. The number 1000 is generally used to denote a large and complete, but somewhat uncertain, number (cf. Rev_14:1; Rev_20:2; Rev_21:16, etc.). Thus the square of 12 multiplied by 1000 has the signification of a large number not definitely fixed, but nevertheless perfect; that is to say, not omitting a single one of those who should be included in the number. We are therefore taught that at the judgment day, before the destruction of the world is allowed to take place, a large number, consisting of those who have proved themselves to be God's servants, will be preserved and set apart; and that, although the number may be large, yet it will be perfect, not one of those who are worthy to be selected being overlooked or forgotten. This number subsequently is increased, being included in the "great multitude which no man could number" of Rev_7:9, and which is formed by the whole company of the redeemed. Of all the tribes of the children of Israel. The Authorized Version here appears to give the correct sense of πᾶς , "every." The number is made up not necessarily by an equal number from each tribe, but by a number from the twelve tribes viewed as a whole. As explained above, the number one thousand, though signifying "completeness," is not a definite number. Here, as elsewhere, it is the spiritual Israel which is signified. In support of this view, we may remark:
(1) The constant use in the Apocalypse of the terms" Israel," "Jew," "Jerusalem," etc., in the spiritual sense; and it seems scarcely credible that the writer of the book, who throughout insists on the fulfilment in the Christian religion of all things Jewish, should in this place, for no apparent reason, deliberately make a distinction between Jew and Gentile. The terms are constantly used to denote the spiritual Israel, the spiritual Jerusalem, etc., except where allusion is made to some historical fact, as in Rev_2:14; Rev_5:5; Rev_22:16; Rev_15:3 (cf. Jews, Rev_2:9 and Rev_3:9; Israel, Rev_21:12; Jerusalem, Rev_3:12 and Rev_21:2, Rev_21:10; Babylon, Rev_14:8; Rev_16:19; Rev_17:5; Rev_18:2, Rev_18:10, Rev_18:21; Sodom and Egypt, Rev_11:8; Euphrates, Rev_9:14; Rev_16:12; Sion, Rev_14:1; Jezebel, Rev_2:20; David, Rev_3:7; Gentiles, Rev_11:2).
(2) The improbability of the omission of the tribe of Dan, if the literal Israel were meant.
(3) The general testimony of ancient commentators, which is the view of those who appointed this passage for use in the Liturgy on All Saints' Day. Some, however, have considered that the hundred and forty-four thousand are distinct from, and not included in, the multitude of verse 9. They believe the former indicates the converted from among the Jews, and the latter those saved from the Gentiles. Thus Bengel, Dusterdieck, Ebrard, Grotius, etc. But it may be remembered that in Rev_14:3, Rev_14:4, the hundred and forty-four thousand redeemed from the earth and from among men is not confined to Jews. By other commentators the number has been thought to denote converts in the age of Constantine, etc.
Rev_7:5
Of the tribe of Juda were sealed twelve thousand. There are various lists of the tribes in the Old Testament, no two of which present the same names in the same order. It does not seem probable that any special design underlies the selection and arrangement here. First, with regard to the selection, we observe that Dan and Ephraim are omitted, the number being completed by inserting Levi, Joseph, and Manasseh. Although Ephraim and Manasseh are sometimes inserted instead of Joseph and Levi, and sometimes omitted, there seems only one example of a list in which any one of the others is omitted, viz. that in Deu_33:1-29., where no mention is made of Simeon. It has been thought that Simeon was purposely passed over by Moses on account of his ill conduct (see Gen_34:1-31.)—conduct for which, unlike Levi, he afterwards made no sufficient atonement. This has led many commentators (Hengstenberg, Wordsworth, etc.) to conclude that Dan finds no place here because of the idolatrous worship of the tribe (Jdg_18:1-31.). Many ancient writers (Bede, Andreas, etc.) account, somewhat similarly, for the omission by supposing that, in accordance with a very commonly received opinion, antichrist would arise from this tribe—an opinion probably originated by a comparison of the "serpent" of Gen_49:17 with Rev_12:9; Rev_20:2. A third group, amongst whom are Ebrard, Dusterdieck, De Wette, Grotius, referring to an ancient Jewish tradition that the tribe of Dan had become extinct, and relying on the omission of this tribe in 1 Chronicles 4-7.—though Hushim (1Ch_7:12) may be the sons of Dan (see Gen_46:23)—believe that the children of Dan no longer existed, and were therefore omitted. In the insertion of the name Manasseh (i.e. "Forgetting") Bengel sees an intended allusion to the omission of Dan, who is, he thinks, omitted for some mysterious reason. Ewald believes that St. John wrote ΔΑΝ , and that MAN., the abbreviated form of "Manasses," was substituted by error; and he appeals to manuscripts 9, 13, which, however, have "Dan" in place of "Gad." Moreover, Irenaeus, Origen, Arethas, have "Manasseh," and state plainly that Dan was omitted. It is certainly curious in connection with this conjecture that, if it were true, that is to say, if "Dan" should be read in place of "Manasseh," we should have a more intelligible order of arrangement. In that case, speaking generally, the elder sons would come first, the younger last; all the pairs of brothers are kept together (only that, in the case of the six brothers, there is a division into two lots); Judah naturally is placed first before Reuben, owing to the prominent place held by him in the Apocalypse in connection with our Lord. The order would then be—
Sons of Leah.—Juda, Reuben Simeon, Levi, Issachar, Zabulon
Sons of Zilpah.—Gad, Aser
Sons of Bilhah.—Nepthalim, [Dan,]
Sons of Rachel.—Joseph, Benjamin
Of the tribe of Reuben were sealed twelve thousand. As remarked above, Judah probably precedes Reuben from the greater importance he would possess in the mind of the writer of the Apocalypse, who continually exalts Christ, "the Lion of the tribe of Judah" (Rev_5:5). Of the tribe of Gad were sealed twelve thousand.
Rev_7:6
Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nepthalim were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand. (For the insertion of Manasses and the omission of Dan, as well as the order of the names of the tribes, see on Rev_7:5)
Rev_7:7
Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand. Though Levi was excluded in the partition of the earthly Canaan, he is included among the partakers of the heavenly Canaan.
Rev_7:8
Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand, Ephraim is omitted, while Manasses is inserted. Wordsworth considers that this is on account of the rebellions character of the tribe of Ephraim (see 1Ki_12:25; Isa_7:9, Isa_7:17; Hos_5:1-15., etc.). But Ephraim is sometimes identical with Joseph (cf. Psa_78:67; Eze_37:16), who here finds a place among the twelve.
Rev_7:9
After this I beheld, and, lo, a great multitude, which no man could number; after these things, I saw, and behold a great multitude, etc. Here, as in Rev_7:1, a fresh phase of the vision occurs. indicated by μετὰ ταῦτα , "after these things;" but not, perhaps, commencing (as so many writers think) an entirely new and disconnected vision. It is the immediate prelude to the opening of the seventh seal (see on Rev_8:1). Rev_6:1-17. recounts the terrors of God's judgments on the wicked, and especially those of the final judgment; but lest the godly should be dismayed and ask, "Who is able to stand" (Rev_6:17) on that great day? it is revealed that the faithful are first selected and preserved. This occupies the first eight verses of Rev_7:1-17. But all is not yet quite ready for the opening of the seventh and last seal. There is, besides those sealed on the last day, an innumerable company with whom the former are joined in one body; and a glimpse is afforded of their conjoint adoration and of that supreme bliss which is entered upon, but not described, under the seventh seal. The "great multitude which no man could number" includes, therefore, the hundred and forty-four thousand of Rev_7:4. They have escaped the terror of the final judgment of the world (see Rev_7:3), but have formerly experienced tribulation (see Rev_7:14). Of all nations, and kindreds, and people, and tongues; out of every nation and [all] tribes and peoples and tongues. The classification, as in Rev_5:9, is fourfold, symbolical of completeness in matters of creation (see on Rev_5:9; Rev_4:6, etc.). Stood before the throne, and before the Lamb; standing before, etc. We are carried back to the description given in Rev_4:1-4 and Rev_5:6-11. Clothed with white robes; arrayed in (Revised Version). See on Rev_4:4 and Rev_6:2 for white—the emblem of victory and righteousness. And palms in their hands. Φοίνιξ , "palm," occurs in the New Testament only in this place and in Joh_12:13. Trench states that no symbol of heathen origin is used in the Apocalypse; and he connects the palm-bearing multitude with the celebration of the Jewish Feast of Tabernacles. Wordsworth and Hengstenberg take the same view; and there is much to be said in favour of it, though Alford and others connect the image rather with the Greek and Roman sign of victory. In the first place, the word is used by St. John in Joh_12:13, where doubtless it is connected with the celebration of the Feast of Tabernacles. Secondly, the use of such an image would more naturally occur to one so familiar with Jewish customs and ritual as the writer of the Apocalypse; and, moreover, the idea commemorated by this feast—that of the enjoyment of rest and plenty, the possession of the promised Canaan after toil and delay—is peculiarly applicable to the condition of those here described. Thirdly, the idea seems carried on in the mind of the writer, and referred to in Joh_12:15 in the words, "shall spread his tabernacle over them" (see Revised Version).
Rev_7:10
And cried with a loud voice; and they cry, etc. The present tense expresses the unceasing nature of their occupation (Alford). Saying, Salvation to our God; that is, "The praise and honour due for our salvation belongs to God, since he is the Cause of our salvation." Note the similarity to the "Hosanna" of the palm-bearing multitude of the Feast of Tabernacles (see Joh_12:13; 2 Macc. 10:6, 7; Psa_118:25). Which sitteth upon the throne, and unto the Lamb. To the Triune God, and to the Lamb (see on Rev_4:2; cf. Rev_5:13; Rev_12:10).
Rev_7:11
And all the angels stood round about the throne, and about the elders and the four beasts; were standing … the four living beings. (For a consideration of the positions here indicated, see on Rev_5:11.) The throne in the centre with the four living beings was surrounded by the elders, having the Lamb in the midst, between the throne and the elders. Forming a circle round the whole were the angels. (On the elders as representing the Church, and the four living creatures as symbolical of creation, see on Rev_4:4, Rev_4:6.) And fell before the throne on their faces, and worshipped God. As in Rev_5:14 and Rev_11:16, Rev_11:17, praise is accompanied by adoration and worship.
Rev_7:12
Saying, Amen. In Rev_5:14 the four living creatures respond "Amen" to the praises uttered by the angels; here, in response to the praise offered by the redeemed in Rev_5:10, the angels utter "Amen," preparatory to joining in the universal adoration. Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God forever and ever. Amen. The blessing, etc.; that is, "all blessing," etc. (see on Rev_4:11). The terms of the ascription are the same as those in Rev_5:12, except that we have here εὐχαριστία , "thanksgiving," substituted for πλοῦτος , "riches" (see on Rev_5:12). The sevenfold character of the ascription of praise denotes its universal and all-embracing character (see on Rev_1:4; Rev_5:1).
Rev_7:13
And one of the elders answered. The elder speaks because he is typical of the Church, concerning which the exposition which he delivers is to be made (see on Rev_4:4). Where an explanation is made of visions which refer to the Church, the active part is taken by the elders, while angels introduce visions of which the signification is unexplained (cf. Rev_5:2; Rev_7:1, Rev_7:2; Rev_8:1-13.; Rev_10:1, Rev_10:3, etc.; and Rev_5:5). Saying unto me, What are these which are arrayed in white robes? and whence came they? The elder questions that he may teach (Bede).
Rev_7:14
And I said unto him, Sir, thou knowest; and I say unto him, My lord (Revised Version). The expression denotes the utmost respect and reverence, which afterwards induce the seer to worship the angel (see Rev_19:10; Rev_22:8). The structure of this part of the vision recalls Eze_37:3, "And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest" (cf. Zec_4:2, Zec_4:4, Zec_4:5; Joh_12:21). And he said to me, These are they which came out of great tribulation; which come out of the great tribulation (Revised Version). The repeated article is especially emphatic. The question arises What is "the great tribulation" referred to? Probably all the tribulation which has been passed through by the redeemed, all that which pertained to the life though which they have passed. This tribulation is now completed and past, and is therefore referred to as "the great tribulation." "These are they which have passed through the great tribulation of their life on earth." This is the view taken by Alford. Dusterdieck refers the expression to the last great trial of the saints before the coming of the Lord. Some point to particular persecutions as the reference intended, and others consider that "the last great trial to be expected under the seventh seal" is meant. And have washed their robes, and made them white in the blood of the Lamb; and they washed, etc. That is, during their past life, while they were experiencing the great tribulation, they washed their robes (cf. Rev_3:4, Rev_3:5, where those who have "not defiled their garments" and those "that overcome" are to be clothed in white). Those that overcome and are undefiled, therefore, are those who have washed themselves in the blood of the Lamb, through which only their victory is possible or effective. Arethas, Bede, De Lyra, consider that the robes are washed of those who have endured martyrdom, and that they are washed in the blood of the Lamb, because it is the blood of his members.
Rev_7:15
Therefore are they before the throne of God. That is, because they have been washed, and have their robes made white, they are before the throne (cf. Eph_5:25-27, "Christ loved the Church, and gave himself for it; that he might sanctify and cleanse it,… that he might present it to himself a glorious Church, not having spot, or wrinkle," etc.). And serve him day and night in his temple. As described in Rev_4:8, Rev_4:11; Rev_5:8-14; Rev_7:12; Rev_11:15, etc. Temple ( ναός ) is here, as in Rev_3:12, the "dwelling place, the shrine, of God, i.e. heaven. Thus are the redeemed made "pillars" in his temple (Rev_3:12). And he that sitteth on the throne shall dwell among them; shall spread his tabernacle over them (Revised Version). The same verb that occurs in Joh_1:14; Rev_12:12; Rev_13:6; Rev_21:3. The allusion (not an uncommon one with St. John) is to the Shechinah which overshadowed the mercy seat. God's presence among them, co-dwelling with them, is the happiness of his people (of. Joh_17:24, "Father, I will that they also be with me," etc.; 1Jn_3:2, "We shall be like him; for we shall see him as he is ").
Rev_7:16
They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat; shall the sun strike upon them (Revised Version). The passage is evidently founded upon Isa_49:10 (cf. the punishment of the fourth vial, Rev_16:8).
Rev_7:17
For the Lamb which is in the midst-of the throne shall feed them; shall be their Shepherd. Compare the description of the position of the Lamb given in Rev_5:6. The position here indicated is the same as that there described. The Lamb is between the throne and those surrounding it, towards the middle of the throne. Christ is set forth in the character of Shepherd, as in Joh_10:11 and Joh_21:16. And shall lead them unto living fountains of waters; and shall guide them unto fountains of waters of life (Revised Version). "Of life" is an addition to the passage as found in Isaiah (cf. Joh_7:37-39, where the expression is used of the Holy Spirit). And God shall wipe away all tears from their eyes. A reference to the tribulation of verse 14.
I. THERE ARE, IN THE WORD OF GOD, INTIMATIONS OF DARK AND HEAVY STORMS BURSTING OVER THE EARTH. The tribulation, during which these sealed ones are guarded, is plainly the one referred to immediately before, indicated also in Rev_7:14 of this chapter, as "the tribulation, the great one." That we must regard this as indicative of manifold upheavings in different lands and ages is evident, not only from the considerations specified in preceding homilies, but also from the fact that those who are seen by the apostle as "coming" out of it are from all nations, and kindreds, and people, and tongues. Again and again wars, famine, pestilences, persecutions, revolutions, will desolate the earth, recurring again and again, ere the end shall come, at divers places and at divers times. There is, moreover, some great mystery of lawlessness which is yet to break forth. And again and again may the Church have to recall her Saviour's words, "Because iniquity shall abound, the love of many shall wax cold." No judgment from the hand of God is or can be so perilous for the world as these outbreaks of human sin. We know how they will end. The Lord will "consume them by the Spirit of his mouth, and destroy them with the brightness of his coming." But meanwhile, many will depart from the faith, but not all. For—
II. AMID THE SEVEREST TRIBULATIONS THERE WILL BE SOME WHO ARE THE SERVANTS OF GOD. It seems to us unquestionable that we are to regard the "Israel" here, not as the Jewish, but the Christian commonwealth, although here, as so often throughout the book, Jewish imagery is employed. But according to the text, it is not the whole of each tribe that are marked as the servants of God, only a number out of them. "They are not all Israel that are of Israel." "He is not a Jew which is one outwardly." "Not every one that saith unto me, Lord, Lord, shall enter the kingdom of heaven." They who are really with Christ are "called, and chosen, and faithful." They "follow the Lamb whithersoever he goeth." And when the sorest and severest trials come, there will certainly be many who are the true Israel of God.
III. ON EVERY SERVANT OF GOD THERE IS A GRACIOUS EYE. In the midst of a world's sin and unbelief they are recognized individually as bearing a distinct and separate character. Each one is known. No one is confounded with another. "The eye of the Lord is on them that fear him." Every one is known who sighs and cries over the abominations of Jerusalem. "They that feared the Lord spake often one to another, and the Lord hearkened and heard it." Every infant voice that prays is heard amid the roar of the elements and the crash of worlds. Every household altar, every family circle bending before the throne, every group of friends holding converse on the things of God,—all, all are known on high. Each one is the object of loving and of infinite regard. Not one is left outside the holy thought and care of our redeeming God. He watches over all. He singles out each.
IV. CONSEQUENTLY, ON EVERY SERVANT OF GOD THERE IS A SPECIAL SEAL. When the Israelites were to be marked off from the Egyptians, there was the sign on their door posts—the blood of the slain lamb. When, in Ezekiel's vision, the angel of destruction goes forth, the cry is heard, "Go not near the men on whom is my mark." Again and again in the New Testament is there mention of a Divine "seal" on believers. The symbol is reproduced here. The seal is
(1) a token of redemption;
(2) a mark of possession;
(3) an indication of resemblance;
(4) a badge of service;
(5) a pledge of security.
The mark is, indeed, visible to no human eye. It is graven by no human hand. The writing is by the finger of God, and it cannot be obliterated. Whatever the trouble may be that sweeps over the world, the sealed one will never be lost in the crowd.
V. ON ALL WHO BEAR THIS SEAL, DIVINE PROTECTION SHALL REST. So runs the text. "Hurt not … until." Divine judgments are represented as actually being kept back for their sakes. We get the same thought in the Book of Genesis: "I cannot do anything till thou be come thither." We have its equivalent in the Lord's own words, "But there shall not a hair of your head perish." And if it were necessary for the safety of one servant of God, the lightning should be held in check, and the thunders forbear to roll, till that one had escaped out of danger. Nor must we lose sight of the Divine purpose in this. It is that there may be a living seed of virtue and piety left on earth whatever judgments may befall. How that may yet be secured we cannot say. We can but gather from what God has already done. We know:
1. That God has wondrously guarded the life of believers in times of peril: Daniel; Shadrach, Meshach, and Abednego; Ezra; Rafaravavy; Luther.
2. That they have been kept alive in famine: Elijah. Again and again is it proved here, "They that seek the Lord shall not want any good thing." Amid the darkest and the hardest times, when perils have abounded, when doctrine has been corrupted and even disowned, then has God kept for himself "a holy seed," and has enabled his witnesses to put on an "armour of light," from which foul error glanced off in the twinkling of an eye! This is the history of the past. This is the fact of the present. This is the forecast for the future. The same faithful care of which many can even now bear witness shall be continued till the last believer is safely gathered home.
VI. THE DOCTRINES TAUGHT IN THIS SECTION ARE FULL OF BLESSED TEACHING.
1. The fact that there is a Divine recognition of every true and pure one, even in the worst of times, should inspire every struggler for the right with a holy courage. Some may, in severe struggles, be so disheartened that they are ready to say, "It is of no use. I cannot breast the storm. I'll give up. The conflict is too severe." No, no. Let them pause ere coming to such a conclusion. "The eyes of the Lord run to and fro through the whole earth, to show himself strong in the behalf of those whose heart is perfect towards him." If they are clinging to the Lord, his seal is on them. He sees them. He cares for them, and he will bring them through.
2. This fact should lead to the fresh exercise of holy trust. The representation of our text is a revelation to faith. It would be valuable, even though it were but the reasonable tenet of a philosopher; but it is priceless as the revelation of our God. In the former light it would be attainable by the few; in the latter it is addressed to all. It is a Divine assurance in which faith may find infinite repose. "God is my Salvation: I will trust, and not be afraid."
3. This fact is also of great service as an illustration of the Divine method of securing the triumph of righteousness and truth, viz. by preserving in the world men who are right and true. There is no other way. But there is this. It is God's way, and it is one the carrying out of which he alone can ensure. God will shake the heavens and the earth, but only with the view of ensuring that "things which cannot be shaken may remain." God will let nothing be lost which is worth keeping. "Every plant which my heavenly Father hath not planted shall be rooted up." But all that is good and pure and God-like will live through every storm.
4. This fact shows us what infinite joy and wisdom attach to the service of God. "In peaceful times, when matters go well," says one, "and there is a fair wind, one is not so deeply sensible of this ... But when times of tribulation and chastisement arise, then does the Divine election form a blessed feature in the condition of those who are under the protection of the Almighty." Whatever the storm carries off, that which belongs to God must remain unharmed. Then it is no vain thing to serve the Lord. It is worth while to be faithful even in the most troublous times.
5. This fact shows up most strikingly the old truth that "the Lord doth put a difference" between those who are his and those who are not. Always the difference is infinite. But it is not always manifest. It will be some day. "Behold, the day cometh, that shall burn as an oven Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not." When "every mountain and island are moved out of their places," and every refuge of lies shames those who have hidden therein, all who are on the "Rock of ages" shall be eternally secure!
Rev_7:9-17
I. WHERE ARE THEY SEEN? Rev_7:9, "Before the throne, and before the Lamb." These words give us no clue to the locality of heaven. This we do not need. Any part of "the Father's house" is home to his children. But they give us what is of far greater interest and moment. They represent rather a state than a place. "Before the throne." More conscious than when clad in fleshly garments here of the immediate, all-surrounding, and all-pervading presence of God. "Before the Lamb." More directly in view of that Saviour whom having not seen they loved. The veil of sense and the limitations of earth no longer obstruct their sight or cripple their service. They are forever with their God, where they have wished and longed to be.
II. WHAT IS THEIR APPEARANCE? They are seen "standing." This word is not redundant. It is no pleonasm. They stand, in token of subjection and of service to him that sitteth upon the throne. They have "white robes." "The fine linen is the righteousness of saints." They are "without fault" before the throne of God. They have "palms in their hands"—tokens these at once of honour and of victory. The struggle is over. The conflict ended. The victory won.
III. WHENCE CAME THEY? "Out of every nation;" they are "of all tribes and peoples and tongues." The separation brought about by the sin and confusion of earth is done away in Christ. In heaven its effects disappear. There the barrier caused by diversity of tongues will cease. And the final union of all tongues and tribes in the heavenly state will present the true solution of the long-vexed question of the unity of the human race. Every land will yield its tribute of souls to Jesus, and will thus prove, in the common destiny of men, that God made of one blood all nations of men. In the immediate presence of God and the Lamb, "life's poor distinctions" wilt disappear forever. It will be seen that Jew and Greek, bond and free, are all one in Christ Jesus.
IV. HOW CAME THEY THERE? The answer to this question is twofold.
1. They came through the pathway of a common experience. "Out of the great tribulation." One and all have had tribulation in some form or other. But they have left it all behind. They are freed from it now. [Note: The fact indicated here, that "the great tribulation" was one which touched "all nations, and kindreds, and peoples, and tongues," is of itself subversive of any theory which would limit it to a merely partial or local sorrow. The terms of the verse require us to regard the tribulation as widely extended both as to space and time.] However great the differences which mark the lot of men on earth, all who reach heaven will do so through "many tribulations."
2. They reach heaven on the ground of a common redemption. The atoning sacrifice of the Lord Jesus availed for them all. The cleansing virtue of a Saviour's grace purified them all. "They washed their robes;" i.e. in their earthly life they experienced this sanctifying grace. [Note: Here is suggested a mighty theme for the preacher in connection with the death of Christ, viz.:
(1) That the death of Christ has a worldwide meaning.
(2) That it will have a worldwide efficacy as long as the race shall last.
(3) That it not only saves out of condemnation, but ensures a purifying power
(4) That therefore it will be the theme of universal song.] In that glorious world no impurity is seen.
V. WHAT DO THEY MISS? (Rev_7:16.)
1. "They shall hunger no more," etc. They have no more the incumbrance of a bodily frame like this, demanding incessant attention. How often, when in this state, is the activity of the spiritual life interrupted by the demands of the fleshly life! In this respect, as well as others, the flesh lusteth against the spirit. The spirit is willing, but the flesh is weak. But on high, such clogs burden the blessed ones no more.
2. They are free from unfavourable influences from without. Neither shall the sun smite them with its scorching blaze, nor any heat—the quotation is from Isa_49:10, where the Greek word means the sirocco, or scorching blast, and the Hebrew word, the mirage. We may include both. They are subject to no influences to lower spiritual vitality; no illusion of a hollow and deceitful world will again appear to lure them away.
3. No tear shall be shed. God shall wipe every tear away. "Perhaps this," said a great preacher, "is the tenderest little sentence in the whole Bible (one of the greatest geniuses born in these islands said. he could never read it without a tear in his eye), 'God shall wipe away all tears from their eyes.'" £ No more shall the mingled scenes of life and death agitate the soul. All dying shall be over. All sorrow have passed away. Blessed state, even if known mainly by such negatives as these!
VI. WHAT DO THEY ENJOY?
1. The real presence of God. Isa_49:15," He … shall dwell among them." It is not possible to give the sense of these glorious words except by a paraphrase. They include
(1) the thought of a tent over them, and
(2) that of an abiding presence with them (cf. Exo_40:34; Num_9:15; Le Num_26:11; Isa_4:5, Isa_4:6; Eze_37:27).
2. The Lamb … shall be their Shepherd. He who is in relation to God the sacrificial Lamb, will be in relation to his people their tender Shepherd. "He that hath mercy on them shall lead them."
3. They stroll be led by "fountains of the water of life." Here they had droppings from the stream; there they have the fulness of the fountain. Here the water of life reached them through earthen channels; there they shall be at the fountainhead! Entire satisfaction. Perfect security and repose.
VII. How ARE THEY OCCUPIED? But one aspect of their occupation is given here. "They serve him day and night in his temple." The details of this service we must die to understand. Here we have presented to us the service of praise. Their song is to God and the Lamb. Their theme, "the salvation." And all the glory of it is ascribed equally to the Father and to the Son! We gather, indeed, one feature of this service—it is unwearied: "day and night." Probably each believer has his favourite thoughts about the heavenly state. "My favourite conception of heaven," says one, "is rest." "Mine," says another, "is work." "Mine," says a third, "is love." "Mine," says a fourth, "is praise." What a mercy that they will all be realized; yea, all be infinitely surpassed!
We may gather up, in conclusion, several inferences from these glorious disclosures of the heavenly state.
1. For the doctrine of continuity in its grandest form and in its highest application we must come to the Word. of God. The life in God, begun here, is destined to live on without a break, and to know nothing but eternal advance! The life above is the continuation of one which was redeemed and renovated below.
2. Here, too, the true law of human progress is seen. It is not that the race shall advance while individuals become extinct, but that there shall be advance of the race by reason of and in the fact of the salvation of the individual.
3. Let us be supremely thankful to our Lord Jesus Christ that we are permitted to believe, not only in the progress of humanity, but also in our own.
4. It surely should be a great comfort to us to think of the blessed ones who are gone before, being thus caught up to this glorious life.
5. Let us magnify the grace of God in putting such honour on this little globe of ours, as to make it his nursery ground on which he rears iris plants for heaven. Here, here, the great work is going on of training characters which are to thrive forever in more genial climes. The state of blessedness which is to ripen in another world is one which is began here; and, the thought of attaining to such blessedness may well have elevating power.
I. THE SEAL.
1. What is it? With the Scriptures in our hand, we can have no doubt that the Holy Spirit of God is meant (cf. 2Co_1:21, 2Co_1:22; Eph_4:30). The work that he does in and upon his people is the sure sign and seal that they are his. "The Holy Spirit is God's seal. Where he is there is safety. Where he is God sees his mark, his own possession, one who belongs to him, one over whom he watches, one whom he will keep in that 'hour of temptation which shall come upon all the world, to try them that dwell upon the earth.'"
2. And this seal is the holy character which the Spirit of God creates in and impresses upon a man. The Spirit does other and blessed work upon us besides this. It is by him we are led to put our trust in Christ; by him we are assured that we are Christ's, and that he is ours, that we are pardoned, accepted, saved; by him also we are comforted and sustained under trial, and made possessors of the peace of God which passeth all understanding; and by him, hope, the blessed hope of eternal life, the onlook to things eternal, which is so full of joy, is created and preserved and strengthened more and more. But all this is within the man; the seal is that which is impressed on him, is that which we call the man's character. And it is a holy character, such as the Holy Spirit would of necessity produce.
3. And it is the seal of the living God. It belongs to him, his sign and mark. There is none other like it, nor has been, nor can be. Holy character can come but from the grace of God alone, from the operation of the Holy Spirit given by God in response to earnest desire. We cannot produce it in ourselves by any mere act of will, by any moral discipline, by any rules or regulations we may devise or adopt. Except a man be born of the Spirit he cannot become a member of the kingdom of God. Holy character—that which shone pre-eminently in the Lord Jesus Christ, who, as none other, was "holy, harmless, and undefiled," who "knew no sin"—is the result of the grace of God, is the impress of the seal of the living God, which is the Holy Spirit of God.
4. And it is a visible thing. The seal being "on their foreheads" is meant to teach this fact. And holy character is a visible thing. If invisible it assuredly does not exist. Men may prate forever about their experiences and their feelings, but if there be no manifest holy character, then the seal of the living God is not there. Have we this seal? Is it plain and conspicuous as would be the impress of a seat upon our forehead? It is fatal to be without it; for "if any man have not the Spirit of Christ, he is none of his." Therefore to quicken our own self inquiry in this matter, let us consider—
II. THE SEALED. And we observe concerning them:
1. They are not numerous. But twelve thousand out of each tribe—a very few compared with those left unsealed. A mere handful, but a "remnant saved."
2. And they are out of, not coextensive with, the professing Church of God. Not all Israel are of Israel (Rom_9:6). They all professed loudly to be of the seed of Abraham, but their entire history shows how little they, as a people, possessed the Spirit. To be a professed member of the Church may be quite another thing from being one of the sealed of God.
3. And they are from no one part of the Church. Twelve tribes are told of, not any one or two. "Nulla salus extra Ecclesiam," by which Rome means her Church and none other, for other she would affirm there is none. And the like sectarian exclusiveness is chargeable against not Rome alone. But wherever it is found, the fact told of here, that the sealed come from all sections of the Church, plainly condemns it. We ought to rejoice that in all Churches the sealed ones are to be found, and are limited to none. Indeed, those tribes which loomed largest in the eyes of men, such as Ephraim and Judah, furnished no more of these sealed ones than did those who were least, such as "little Benjamin," and other like smaller tribes. Many who were first should be last, and the last first. And it often is so still.
4. Portions of the Church may become so corrupt as to furnish none of the sealed. The tribe of Dan is left out. It first fell into idolatry, and was for centuries one of the headquarters of that calf worship whereby "Jeroboam made Israel to sin." This may account for its omission in this list of the tribes, and if so suggests the reason wherefore none of the chosen of God were found amongst its people. And there may be Churches and congregations now without one earnest godly person amongst them. Let us ask how is it with the Church or congregation to which we belong.
5. They do not suffer from not belonging to any specially privileged portion of the Church. If any tribe was specially privileged it was that of Levi. They were regarded as the Lord's portion; the priesthood belonged to them. They were deemed too sacred to be classed with the other more secular tribes. But here they have no advantage; they are with the rest, and no more of God's chosen come from them than from any other tribe. We might have thought it would have been otherwise; but it is not so, and it suggests the truth that the working of God's Spirit in and upon men is independent of what we call privilege. It is good and blessed to have means of grace, aids to worship and faith; but, if the soul will yield itself up to God, he wilt not let it suffer loss for the lack of these things when, as is often the case, they may not be had.
6. The Lord knoweth them all. "The foundation of the Lord standeth sure, having this seal, The Lord knoweth them that are his." In keeping with this we find the number of the sealed that which denotes fixedness and completeness. They are all there, all delivered, not from earthly trials, but from Divine judgments; not one of them is lost. Blessed are they on whom this seal of the living God is found. For note—
III. THE SEALING. What was its purpose and intents? These were various according to those whom it was designed should he affected by it. The sealed ones themselves.
(1) The sealing should assure them that God would ever keep a people for his Name in the midst of the earth. As they saw the seal of God upon here one and there another, and as they remembered how it had ever been so, they would be saved from the despair which fell upon Elijah, who thought he alone was left to stand up for God. But God showed him the seven thousand sealed ones, and so comforted him. And as we behold them now we are assured that such shall never be wanting.
(2) It would mutually encourage them. It would show them that they were not alone; the joy and strength which come from the communion of saints would be theirs.
(3) It would be full of help to themselves; for as a seal attests validity and genuineness in that to which it is attached, so this seal would prove that their title to be called children of God and heirs of eternal life was valid and true. And as a seal is a mark of ownership—like our government broad arrow on all its property—so this seal was God's declaration they were his; and blessed is that soul that is assured of this. And as a seal secures and guards, as the tomb of our Lord was sealed, so this seal is the guarantee of deliverance and safety amid all possible ill. It was this seal which made Paul break forth into that paean of exultant praise with which the eighth chapter of