Verse-by-Verse Bible Commentary
Revelation 7:17

Clarke's Commentary

Verse Revelation 7:17. The Lamb — The Lord Jesus, enthroned with his Father in ineffable glory.

Shall feed them — Shall communicate to them every thing calculated to secure, continue, and increase their happiness.

Living fountains of water — A spring in the Hebrew phraseology is termed living water, because constantly boiling up and running on. By these perpetual fountains we are to understand endless sources of comfort and happiness, which Jesus Christ will open out of his own infinite plenitude to all glorified souls. These eternal living fountains will make an infinite variety in the enjoyments of the blessed. There will be no sameness, and consequently no cloying with the perpetual enjoyment of the same things; every moment will open a new source of pleasure, instruction, and improvement; they shall make an eternal progression into the fulness of God. And as God is infinite, so his attributes are infinite; and throughout infinity more and more of those attributes will be discovered; and the discovery of each will be a new fountain or source of pleasure and enjoyment. These sources must be opening through all eternity, and yet, through all eternity, there will still remain, in the absolute perfections of the Godhead, an infinity of them to be opened! This is one of the finest images in the Bible.

God shall wipe away — In the most affectionate and fatherly manner, all tears from their eyes-all causes of distress and grief. They shall have pure, unmixed happiness. Reader, this is the happiness of those who are washed from their sins. Art thou washed? O, rest not till thou art prepared to appear before God and the Lamb.

IF these saints had not met with troubles and distresses, in all likelihood they had not excelled so much in righteousness and true holiness. When all avenues of worldly comfort are shut up, we are obliged to seek our all in God; and there is nothing sought from him that is not found in him.

Bridgeway Bible Commentary

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

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

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

Coffman's Commentaries on the Bible

for the Lamb that is in the midst of the throne shall be their shepherd, and shall guide them unto fountains of waters of life: and God shall wipe away every tear from their eyes. "Lamb in the midst of the throne …

Here is the great consolation. "As long as this earth endures, Christ is still at the center of things; and his people are indestructible." Ibid. Furthermore, as seen above (Revelation 7:1-4), the mighty angels of God preserve the earth itself until God’s great purpose is fully accomplished.

Shall be their shepherd … This is strongly suggestive of John 10, where Jesus revealed himself as the "Good Shepherd." One does not ordinarily think of a lamb as a shepherd, but with this Lamb it is true. Pack pointed out that all of the language of these final two verses draws upon the language of Isaiah 49:10; Frank Pack, Revelation (Austin, Texas: The R. B. Sweet Company, 1965), Part 1, p. 72. and Bruce found an echo of Isaiah 26:8, making the whole passage applicable to the new age, "when God will swallow up death forever." F. F. Bruce, op. cit., p. 646. Only then shall the redeemed find the fountains of living waters and have all tears wiped away. Even more obvious is the fact of these sentiments being fully in harmony with the great description of the final abode of the saints in the last two chapters of this prophecy. Rist’s suggestion that, "John is here indoctrinating prospective martyrs by quoting a hymn" Martin Rist, op. cit., p. 424. cannot be correct, nor can Moffatt’s notion that, "The Apocalypse confines Christ’s shepherding to the future life." James Moffatt, op. cit., p. 401. As a matter of fact, it is only because Christ shepherds his people in the present life that John envisioned his also doing so eternally.

Shall wipe away every tear … The repetition of this precious promise in Revelation 21:4, where it concerns the eternal state, makes it mandatory to see these verses as a description of the same state in heaven. This final heavenly vision describing the eternal bliss of the redeemed is most appropriate as a sequel to the terrors of the wicked in the final judgment at the end of Revelation 6, strongly indicating that it is the final judgment depicted here, but with the destiny of the righteous in focus, instead of the destiny of the wicked.

It will be noticed that the heavenly scene here follows the scene of the overthrow of the wicked in the final judgment at the end of Revelation 6; and this is exactly the order in which John will give the great white throne judgment of Revelation 20, followed by the heavenly scene greatly elaborated in the final two chapters of the prophecy. Ezell was correct in connecting Revelation 8:1 with this paragraph, Douglas Ezell, Revelations on Revelation (Waco: Word Books, Inc., 1977), p. 45. and understanding the half hour of silence which follows the opening of the seventh seal "as the full content of that seal." Ibid. Thus, this whole chapter is intimately related to the sixth seal; and the seventh seal merely shows that God has not revealed anything at all of what will happen after the final judgment. That half hour of silence really rings down the curtain and draws a dramatic line under all that is written through Revelation 7:17, effecting a complete separation of it from what is afterwards written in the prophecy, and compelling us to look for a new beginning in Revelation 8:2.

Barnes' Notes on the Whole Bible

For the Lamb, which is in the midst of the throne - notes on Revelation 5:6. He is still the great agent in promoting the happiness of the redeemed in heaven.

Shall feed them - Rather, shall exercise over them the office of a shepherd - ποιμανεῖ poimainō. This includes much more than mere feeding. It embraces all the care which a shepherd takes of his flock - watching them, providing for them, guarding them from danger. Compare Psalms 23:1-2, Psalms 23:5; Psalms 36:8. See this fully illustrated in the notes on Isaiah 40:11.

And shall lead them unto living fountains of waters - Living fountains refer to running streams, as contrasted with standing water and stagnant pools. See the notes on John 4:10. The allusion is undoubtedly to the happiness of heaven, represented as fresh and everflowing, like streams in the desert. No image of happiness, perhaps, is more vivid, or would be more striking to an Oriental, than that of such fountains flowing in sandy and burning wastes. The word “living” here must refer to the fact that that happiness will be perennial. These fountains will always bubble; these streams will never dry up. The thirst for salvation will always be gratified; the soul will always be made happy.

And God shall wipe away all tears from their eyes - This is a new image of happiness taken from another place in Isaiah Isaiah 25:8, “The Lord God will wipe away tears from off all faces.” The expression is one of exquisite tenderness and beauty. The poet Burns said that he could never read this without being affected to weeping. Of all the negative descriptions of heaven, there is no one perhaps that would be better adapted to produce consolation than this. This is a world of weeping - a vale of tears. Philosophers have sought a brief definition of man, and have sought in vain. Would there be any better description of him, as representing the reality of his condition here, than to say that he is one who weeps? Who is there of the human family that has not shed a tear? Who that has not wept over the grave of a friend; over his own losses and cares; over his disappointments; over the treatment he has received from others; over his sins; over the follies, vices, and woes of his fellow-men?

And what a change would it make in our world if it could be said that henceforward not another tear would be shed; not a head would ever be bowed again in grief! Yet this is to be the condition of heaven. In that world there is to be no pain, no disappointment, no bereavement. No friend is to lie in dreadful agony on a sick-bed; no grave is to be opened to receive a parent, a wife, a child; no gloomy prospect of death is to draw tears of sorrow from the eyes. To that blessed world, when our eyes run down with tears, are we permitted to look forward; and the prospect of such a world should contribute to wipe away our tears here - for all our sorrows will soon be over. As already remarked, there was a beautiful propriety, at a time when such calamities impended over the church and the world - when there was such a certainty of persecution and sorrow - in permitting the mind to rest on the contemplation of these happy scenes in heaven, where all the redeemed, in white robes, and with palms of victory in their hands, would be gathered before the throne. To us also now, amidst the trials of the present life - when friends leave us; when sickness comes; when our hopes are blasted; when calumnies and reproaches come upon us; when, standing on the verge of the grave, and looking down into the cold tomb, the eyes pour forth floods of tears - it is a blessed privilege to be permitted to look forward to that brighter scene in heaven, where not a pang shall ever be felt, and not a tear shall ever be shed.

Smith's Bible Commentary

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

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

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

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

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

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

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

And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea. Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads ( Revelation 7:1-3 ).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And I said unto him, John said, Sir, [kurios, often translated lord] thou knowest. And he said to me, These are they which came out of the great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore they are before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them ( Revelation 7:14-15 ).

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

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

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

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

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

Now,

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

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

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

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

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

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

"

Dr. Constable's Expository Notes

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

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

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

This pericope describes events transpiring in heaven.

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

Dr. Constable's Expository Notes

They will no longer experience the privations and discomforts of their earthly existence (cf. Isaiah 49:10, LXX; John 4:14; John 6:35; John 7:37). The Lamb, now seen standing before the middle of the throne, will provide for them as a good shepherd takes care of his sheep (cf. Psalms 23:1-4; Isaiah 40:11; Ezekiel 34:23; John 10:11; John 10:14; Hebrews 13:20; 1 Peter 2:25; 1 Peter 5:2-4). He will refresh them as well as protect them (cf. Exodus 15:13; Deuteronomy 1:33; Psalms 5:11-12; Psalms 85:11; John 16:13). The Lamb will lead these sheep to God who is the fountain of life (Revelation 21:6; Revelation 22:1; Revelation 22:17; cf. Psalms 35:10; John 4:12; John 4:14; John 7:38-39). As a loving parent, he will wipe away the tears they shed because of their sufferings (cf. Revelation 21:4).

"The ultimate fulfillment of these seven promises (Revelation 7:15-17) will come in the eternal state described more fully in Revelation 21-22, but John’s ’snapshot’ of the innumerable multitude catches them in heaven at a point just before the beginning of the last half of the seven years of Daniel’s seventieth week." [Note: Ibid., p. 504.]

"While each of the seven rewards contains some aspect of literal fulfillment, each one also figuratively pictures God’s pledge to be present with Tribulation saints to protect, shepherd, and comfort them in the eternal state (Revelation 7:15-17). These rewards are also promised for today’s believers in order to encourage them to be faithful (Revelation 21:1-5)." [Note: Yates, p. 333.]

The location of this revelation in the context of John’s visions is significant. It strongly argues for these two groups, the 144,000 living Jewish believers and the multitude of dead believers, existing during the Tribulation after Christians have gone to heaven at the Rapture. God will save multitudes of people during this time. It will be harder for all people to believe the gospel after the Rapture than it is now. However it may not be impossible for people who have rejected it before the Rapture to believe it from then on (cf. 2 Thessalonians 2:11-12).

Barclay's Daily Study Bible

Chapter 7

RESCUE AND REWARD ( Revelation 7:1-3 )

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

WASHING FROM SIN ( Revelation 7:13-14 )

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE SERVICE IN THE GLORY ( Revelation 7:15 )

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

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

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

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

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

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

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

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

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

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

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

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

O Christ, in thee my soul has found,

And found in thee alone,

The peace, the joy, I sought so long,

The bliss till now unknown.

Now none but Christ can satisfy,

None other name for me!

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

Lord Jesus, found in thee.

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

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

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

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

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

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

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

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

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

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

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

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Revelation 7:17

the Lamb ... shall lead . . We have again the solemn paradox, that the Lamb is Shepherd (of course we are reminded of St John 10, but we ought to remember Ps. 23 as well, and its many O. T. imitations, including Isaiah 40:11 in all of which the Shepherd is the Lord God of Israel), and the men are His flock—cf. Ezekiel 34:31, Ezekiel 36:37-38. - CBSC

Lamb . . Christ’s designation as the Shepherd of God’s people (cp. Psalms 23:1; Matthew 15:24; John 10:3, John 10:11, John 10:14; Hebrews 13:20; 1 Peter 2:25) means that he protects and provides for the sheep, bringing hope and salvation to his people (see Ezekiel 34:11-16, Ezekiel 34:23-24). - NLTSB

shepherd ... shall feed them . . An allusion from Ezekiel 34:23 (in this passage the Messiah is referred to as "David.")

Religious and political leaders are often portrayed as either good or bad shepherds in the Bible (e.g., 2 Samuel 5:2; John 10:11-18;

(In the Bible, leaders are often described with the shepherd motif (e.g., 1 Chronicles 11:2; Psalms 78:70-71; Isaiah 44:28). The patriarchs of Genesis (Abraham, Isaac, and Jacob), Moses, Saul, and David are all described in this way. The motif also is used in Psalms and in the Prophets, including Isaiah, Jeremiah, Ezekiel, Micah, Nahum, and Zechariah. Jesus employs this imagery in the Gospel of John (John 10:11-18), and NT authors refer to him in similar terms (e.g., Hebrews 13:20; 1 Peter 2:25; 1 Peter 5:4). - -FSB

and will guide them to springs of the water of life . . For desert people water has always been a symbol of abundance and life. This is an allusion to Isaiah 25:8, which is repeated at the close of the book in Revelation 21:6; Revelation 22:1. - Utley

fountains of waters . . they find refreshment in springs of living water (Psalms 23:1-2), tasting the promised joys of the new Jerusalem even before its final descent from heaven (Revelation 22:1), - ESVSB

Wipe away all tears . . A feast alluded to in Isaiah 25:6-9; and pictures metaphorically the blessings in the Christian or Messianic age. (cf. Revelation 21:4.)

Gill's Exposition of the Whole Bible

For the Lamb, which is in the midst of the throne,.... See Revelation 5:6; not before the throne, as the great multitude are said to be, Revelation 7:9; nor round about it, as the angels in Revelation 7:11; but in the midst of it, being equal to him that sits upon it; sitting on the same throne with him, and having the same power and authority, he

shall feed them as a shepherd his flock; for this Lamb is a Shepherd, and this great multitude are his flock; whom he will feed in this state, not by his ministers, word, and ordinances, as now; but in person, and with the rich discoveries of himself, and of his love, signified by a feast, by new wine in his Father's kingdom, and his own, and by eating and drinking at his table, in the kingdom appointed by him to his followers; and hence it is they shall never hunger more: or "shall rule them", as the Vulgate Latin version renders it; for the same word signifies "to feed", and "to rule", as a king rules his subjects; Christ will now be visibly King of saints, and King over all the earth, and will reign before his ancients gloriously; and, in these days of his, Judah shall be saved, and Israel shall dwell safely under his power and protection:

and shall lead them unto living fountains of water; by "water" is meant the grace, love, and free favour of God in Christ, that pure river of water of life, which proceeds from the throne of God, and of the Lamb, from divine sovereignty; and with which the saints in this state shall be sweetly and fully solaced and refreshed; and hence they shall never thirst more: and this is said to be "living", because not only refreshing and reviving, but because it will last for ever; the love of God is from everlasting to everlasting; and it is signified by "fountains", to denote the abundance of it, even as it will be perceived and enjoyed by the saints now; for these waters will not be only up to the ankles, and knees, but a broad river to swim in, which cannot be passed over; and hither will Christ lead his people, which is, one branch of his office as a Shepherd; and which shows his care of them, and affection for them.

And God shall wipe away all tear, from their eyes; or "out of their eyes", as the Alexandrian copy reads; see Isaiah 25:8. The sense is, that that which is now the occasion of tears will cease, as the sin and corruptions of God's people, which now are the cause of many tears; as also Satan's temptations, the hidings of God's face, and the various afflictions of this life, and the persecutions of the men of the world; there will be no more of either of these; all will be made to cease; see Revelation 21:4; and in the room of them full and everlasting joy will take place, Isaiah 35:10. Mr. Daubuz thinks, that the whole of this chapter belongs to the sixth seal, and that the promises in it are such as were to be accomplished at the opening of the seventh, and do not belong to the millennium state; but had their fulfilment in the times of Constantine, who he supposes is the angel that came from the east, who restrained the persecutors of the church, and introduced a general peace in church and state; and as he came with the seal of the living God, which he understands of the cross of Christ, he put upon his standard, and on the shields of his soldiers, so he sealed the servants of God on their foreheads with it, by allowing them to make a public profession of a crucified Christ, and by protecting them in that profession, even men of all nations, Jews and Gentiles; and particularly he thinks the innumerable palm bearing company may design the council of Nice, gathered by him, which consisted of the representatives of the whole Christian church in the several nations of the world, who had great honour, freedom, and immunities conferred upon them; and that the angels are the Christian magistrates, submitting to the Christian religion, and defending the church, which was now come out of the great tribulation of Heathen persecution, and had temples and places of public worship opened for them; in which they had full liberty to serve the Lord continually, without interruption; and were secure from all affliction and persecution, and were filled with joy and gladness; and the Lamb, by the means of Constantine, as Christ's vicar and servant, he declared himself to be, fed and protected the church in peace and quietness; all which are accomplished during the rest, or "silence", under the next seal; and which I should very readily agree to, since this interpretation carries on the thread of the prophetic history without any interruption, were it not for the description of the palm bearing company, both as to quantity and quality, and the declaration of the happy state of those come out of great tribulation, which I think cannot be made to suit with any imperfect state of the church on earth, without greatly lowering the sense of the expressions used; however, if anyone prefers this exposition to what is given, I am not much averse unto it.

Henry's Complete Commentary on the Bible

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

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

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

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

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

Norris' Commentary on the Book of Revelation

These verses mean--

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

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

(2) In heaven there is INTIMATE PERSONAL GUIDANCE

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

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

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

(3) And here is INEXHAUSTIBLE VITALITY

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

(4) And here TEARS ARE ONLY A MEMORY

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

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

"Blessed is he that readeth . . ."

Norris' Commentary on the Book of Revelation

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

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

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

Spurgeon's Verse Expositions of the Bible

No Tears in Heaven

August 6, 1985 (1834-1892)

by

C. H. Spurgeon

(1834-1892)

___________________________________________________________________

© Copyright 2001 by Tony Capoccia. This updated file may be freely copied, printed out, and distributed as

long as copyright and source statements remain intact, and that it is not sold. All rights reserved.

Verses quoted, unless otherwise noted, are taken from the HOLY BIBLE: NEW INTERNATIONAL VERSION © 1978

by the New York Bible Society, used by permission of Zondervan Bible Publishers.

A copy of this sermon, Preached by Tony Capoccia, is available

on Audio Tape Cassette or Audio CD at

___________________________________________________________________

“God will wipe away every tear from their eyes.”--Revelation 7:17

It is a sad thing to be always grieving, moaning, and complaining concerning the present. However dark things may seem to be, we can surely remember some fond memories of the past. There were days of happiness, there were times of refreshment in the presence of the Lord. O, dear believing soul, don’t be slow to confess, that the Lord has been your ever-present help! And though now your burden is very heavy, you will find added strength when you remember pleasant times of the past, when the Lord lightened your load, and made your heart leap for joy. Yet it will be even more pleasant to anticipate the future. The night is dark, but the morning comes. Over the hills of darkness the day breaks forth. It may be that the road is rough, but its end is almost in view, you have been climbing up the steep sides of the mountain, and from the top of it you can view your glorious inheritance. True the grave is still before you, but your Lord has snatched the sting from death, and the victory from the grave. Do not, O burdened spirit, limit yourself to the confining miseries of the present hour, but let your eye gaze with fondness on the enjoyment of the past, and view with equal love the infinite blessings of eternity past, when you did not exist, but when God chose you for himself, and wrote your name in his book of life; and then let your glance flash forward to eternity future, to see the mercies which will be yours even here on earth, and the glories which are stored up for you beyond the skies. I will be greatly rewarded this morning if I can minister comfort to one person whose spirit is heavily burdened by leading that person to remember the glory which is yet to be revealed.

Coming to our text, we will observe, in the first place, that as God is to wipe away every tear from the faces of the glorified, we can infer that their eyes will be filled with tears till then; and in the second place, it is worthy of reflection that since God never changes, even now he is engaged in drying tears from his children’s eyes; and then, coming right into the heart of the text, we will dwell on the great truth, that in heaven Divine Love removes all tears from the glorified saints; and then we will close, by asking some questions as to whether or not we belong to that happy family of the redeemed.

I. Our first subject for consideration is the inference that TEARS ARE TO FILL THE EYES OF BELIEVERS UNTIL THEY ENTER THE PROMISED REST.

There would be no need to wipe them away if there were none remaining. The saints come to the very gates of heaven weeping, and accompanied by their two companions, sorrow and groaning; the tears are dried, and sorrow and groaning disappear. The weeping willow does not grow by the river of the water of life, but it is a tree that is plentiful here on earth; nor will it disappear until we exchange it for the palm-branch of victory. Sorrow’s teardrop will never cease to fall until it is transformed into the pearl of everlasting bliss.

“The path of sorrow, and that path alone,

Leads to the place where sorrow is unknown.”

Christianity brings deliverance from the curse, but not exemption from trial.

The ancients were accustomed to use bottles in which to catch the tears of mourners, I think I see three bottles filled with the tears of believers.

1. The first is a common bottle, the contents are the ordinary tears shed by all men and women, for believers suffer just like the rest of the human race.

The servants of God are not, by any means, spared physical pain.

Their nerves, and blood vessels, and limbs, and inner organs, are as susceptible of disease as those of unregenerate men and women. Some of the holiest saints have laid a long time on beds of sickness, and those who are dearest to the heart of God have felt the heaviest blows of the rod of discipline. There are pains, which, despite the efforts of patience, compel the tears to wet the cheeks. The human body is capable of a fearful degree of agony, and there are only a few who have not, at some time or other, watered their beds with tears because of the severity of their pains. Coupled with this, there are the losses and crosses of daily life. Which of you Christians lives without occasional difficulties and serious losses? Do any of you have so easy a life that you have nothing to grieve over? Are there no crosses at home? Are there no troubles in your world? Can you travel from the first of January to the last of December without feeling the weariness of the way? Have you no destroyed dreams, no bad debts, no slandered name, no harsh words, no sick child, no suffering wife to bring before the Lord in weeping prayer? You must be an inhabitant of another planet if you have had no griefs, for man is born to trouble as surely as the sparks fly upward. No ship can navigate the Atlantic ocean without encountering storms, it is only on the ocean of heaven that all is calm forevermore. Believers must go through many hardships to enter the kingdom of heaven. “Trials must and will happen.” Death contributes to our sadness; the heirs of immortality are often summoned to gather around the grave. Who has not lost a friend? If Jesus wept, then do not expect that we will escape the tears of grief; the much beloved Lazarus died, and so will our closest friends. Parents will go before us, infants will be snatched from us, brothers and sisters will fall when touched by the hand of death. Death is the impartial foe of everyone, it spares neither goodness nor wickedness, holiness nor sin; with equality it crushes all of our cherished loved ones!

The Christian also knows disappointments as bitter and as intense as other men and women.

Judas betrays Christ, Ahithophel is a traitor to David. We have had our Ahithophels, and we may yet meet with our Judas. We have trusted in friends, and we have found their friendships fail. We have leaned on what seemed to be a staff, and it has pierced us like a spear. You cannot, dear friends, pass through the wilderness of this world without discovering that thorns and thistles grow abundantly in it, and that, step as you may, your feet must sometimes feel the sudden and unexpected wound. The sea of life is salt to all men. Clouds hover over every landscape. We may forget to laugh, but we will always know how to weep. As the saturated clouds must drip, so must the human race, cursed by the fall, weep out its frequent griefs.

2. I see before me a second bottle, it is black and foul, for it contains tears distilled by the force of the fires of sin.

This bottle holds more than the first, and is filled on a more regular basis. Sin is more frequently the mother of sorrow than all the other pains of life put together.

Dear brothers and sisters, I am convinced that we endure more sorrow from our sins than from God’s darkest providence. Note our rebellious nature! When a trouble comes, it is not the trial which makes us groan so much as our rebellion against it. It is true the ox goad is thrust into us, but we kick against it, and then it hurts us far more. Like men with naked feet we kick our foot against the goads. We head our ship against the stream of God’s will, and then murmur because the waves violently beat upon us. A resistant will is like a wild person’s hand which tears itself on the nearest sharp object. The chastisements which come directly from our heavenly Father are never so hard to bear as all the agitations and ragings of our stubborn self-will. Just like the bird that slams itself against the wires of its cage and breaks its own wing, we do the same thing. If we would take the cross as our gracious Father gives it, it would not irritate our shoulders, but since we rebel against it and hate the burden, our shoulders grow raw and sore, and the load becomes intolerable. If we were more submissive, then we would have fewer tears.

There are the tears, too, of wounded, injured pride, and how hot and scalding they are!

When a man has been ambitious and has failed, he will weep loudly instead of learning from the experience, or gathering up his courage for a wiser venture. When a friend has spoken of us in a derogatory manner, or an enemy has falsely accused us, we have had to struggle to hold back the tears, and have felt wretched inside. Ah, these are cruel and wicked tears. God wipe them away from our eyes now! Certainly he must do it before we will be able to enter heaven.

How numerous, too, are the tears of unbelief!

We manufacture trouble for ourselves by anticipating future problems which may never happen, or which, if they do occur, may be full of mercy and blessings. We start imagining what we would do if a certain dreadful thing occurred, which, in reality, is a thing that God has determined never will happen in our lives. We imagine ourselves in positions where Providence never intends to place us, and so we end up feeling a thousand trials. This bottle should never carry within it a single tear from a believer’s eyes, and yet it has had whole floods poured into it. Oh, the wickedness of the sin of mistrusting God, and the bitterness with which that distrust is made to curse itself. Unbelief makes a rod for its own back; distrust of God is its own punishment; it brings such unrest, such anxieties, and such tribulation of spirit into the mind, that he who loves himself and loves pleasure, had better seek to walk by faith and not by sight.

Nor must I forget the scalding teardrops of anger.

The tears of anger against our fellowmen, and the crabbiness and irritation, because we cannot have our own way with them; these are black and horrid tears, as foul as the fires of hell. May we always be saved from such unholy tears.

Sometimes, too, there are streams of tears which arise from depressed and despondent spirits because we have neglected the means of grace and the God of grace.

Seldom do we experience the comforts of God because seldom do we have secret prayer; we have lived at a distance from the Most High, and we have fallen into a sad state of mind. I thank God that there will never come another tear from our eyes into that bottle when eternal love will

take us up to live with Jesus in his kingdom.

3. We would never overlook the third bottle, which is the true crystal tear bottle into which holy tears drop, tears like the tears of Jesus, so precious in the sight of God.

Even these tears will cease to flow in heaven. Tears of repentance, like glistening dewdrops fresh from the skies, are stored in this bottle; they are not of the earth, they come from heaven, and yet we cannot carry them there with us. The godly preacher, Rowland Hill, used to say, repentance was such a sweet companion that the only regret he could have in going to heaven, was in leaving repentance behind him, for he could not shed the tears of repentance there. Oh, to weep over sin! It is so sweet a sorrow that I want to be a constant weeper! Like a dripping well, my soul would always drop tears of grief because I have offended my loving, tender, gracious God. Tears for Christ’s injured and neglected honor glisten in the crystal of our third bottle. When we hear Jesus’ name blasphemed among men, or see his cause driven back in the day of battle, who will not weep then? Who can restrain his weeping? Christ sees such tears as diamonds; blessed are the eyes which flow with such royal treasure. If I cannot win crowns I will at least give tears. If I cannot make men love my Master, yet I will weep in secret places for the dishonor which they do to him. These are holy drops, but they are all unknown in heaven. Tears of sympathy are greatly esteemed by our Lord; when we “weep with those that weep” we do well; these are never to be restrained this side of the Jordan. Let them flow! the more of them the better for our spiritual health. Truly, when I think of the griefs of men and women, and above all, when I have communion with my Savior in his suffering, I would cry with George Herbert who said,

“Come all you floods, you clouds, you rains,

Dwell in my eyes! My grief has need

Of all the watery things that nature can produce!

Let every vein suck up a river to supply my eyes,

My weary, weeping eyes, too dry for me,

Unless they get new conduits, fresh supplies,

And with my state agree.”

It would be good to go to the very uttermost of weeping if it were always of such a noble kind, as fellowship with Jesus brings. Let us never cease from weeping over sinners as Jesus did over Jerusalem; let us endeavor to snatch the firebrand from the flame, and weep when we cannot accomplish our purpose.

These three containers of tears will always be more or less filled by us as long as we are here on earth, but in heaven the first bottle will not be needed, for the wells of earth’s grief will all be dried up, and we will drink from living fountains of water unsalted by a tear: as for the second, we will have no depravity in our hearts, and so the black fountain will no longer yield its nauseous stream; and as for the third, there will he no place among celestial occupations for weeping even of the most holy kind. Till then, we must expect to share in human griefs, and instead of praying against them, let us ask that they may be sanctified to us; I mean of course those of the former sort. Let us pray that trials may produce patience, and patience produce experience, and experience produces the hope that I will never be ashamed of. Let us pray that as the sharp edge of the carving tool is used on us it may only remove our warts and shape us into images of our Lord and Master. Let us pray that the fire may consume nothing but the dross, and that the floods may wash away nothing but defilement. Let us thank God that though before we were afflicted we went astray, but now we obey his word; for we now see it to be a blessed thing, a divinely wise thing, that we would tread the path of sorrow, and reach the gates of heaven with tear drops glistening in our eyes.

II. Secondly, EVEN HERE ON EARTH, IF WE WANT TO HAVE OUR TEARS WIPED AWAY WE MUST GO TO OUR HEAVENLY FATHER.

He is the great tear wiper. Observe, brothers and sisters, that God can remove every trace of grief from the hearts of his people by granting them complete acceptance of his will.

Our ego is the root of our sorrow. If self were perfectly conquered, it would be the same to us whether God’s love ordained our pain or comfort, gave us wealth or poverty. If our will was completely in line with God’s will, then pain itself would be attended with pleasure, and sorrow would yield us joy for the sake of Christ. As one fire puts out another, so the master passion of love to God and complete absorption in his sacred will quenches the fire of human grief and sorrow. Enthusiastic acceptance of God’s will puts so much honey in the cup of bitterness that the sourness is forgotten. Just as death is swallowed up in victory, so are trials swallowed up in contentment and delight in God.

He can also take away our tears by causing our minds to dwell with delight on the end which all our trials are working to produce.

He can show us that they are working together for good, and as people of understanding, when we see that we will be essentially enriched by our losses, we will be content with them; when we see that the medicine is curing us of mortal sickness, and that our sharpest pains are only saving us from pains far more terrible, then will we kiss the rod and sing in the midst of the trial, “Sweet affliction!” sweet affliction! since it yields such peaceful fruits of righteousness.

Moreover, God can remove every tear from our eye, in the time of trial, by abundantly pouring the love of Jesus Christ into our hearts.

He can make it clear to us that Christ is afflicted in our affliction. He can indulge us with a delightful sense of the divine goodness which dwells in his sympathy, and make us rejoice to be co-sufferers with our Savior. The Savior can make our hearts leap for joy by reassuring us that we are engraved on the palms of his hands, and that we will be with him where he is. Sick beds become thrones, and slums ripen into palaces when Jesus fills our heart and soul with his eternal love and presence. My brothers and sisters, the love of Christ, like a great flood, rolls over the most rugged rocks of afflictions, so high above them that we can float in perfect peace where others are a total wreck. The rage of the storm is all hushed when Christ is in the boat. The waters saw you, O Christ, the waters saw you and were silenced at the presence of their king.

The Lord can also take away all present sorrow and grief from us by providentially removing its cause.

Providence is full of sweet surprises and unexpected turns. When the sea has ebbed its uttermost it turns again and covers all the sand. When we think we are locked up in a dungeon for the rest of our lives, and the lock on the door is rusted shut, God can make the door fly open in a moment. When the river rolls deep and black before us he can divide it with a word, or bridge it with his hand. How often have you found it so in the past? As a pilgrim to Canaan you have passed through the Red Sea, in which you once were afraid that you would be drowned; the poisoned wells were made sweet by God’s presence; you fought the enemy, you went through the terrible wilderness, you passed by the place of the fiery serpents, and still you have been kept alive, and so you will be. As the clear sunshine comes after the rain, so will peace come after your trials. As the dark clouds fly away before the compelling power of the wind, so will the eternal God make your griefs fly away before the energy of his grace. The smoking furnace of trouble will be followed by the bright light of comfort.

Still, the best method of getting rid of present tears, is communion and fellowship with God.

When I can crawl under the wing of my dear God and nestle close to his chest, let the world say what it wants, and let the devil roar as he pleases, and let my sins accuse and threaten as they may, I am safe, content, peaceful, rejoicing, and happy.

“Let earth against my soul engage,

And hellish darts be hurled;

Now I can smile at Satan’s rage,

And face a frowning world.”

To say, “God, My Father,” to put myself right into his hand, and feel that I am safe there; to look up to him though it is with tears in my eyes and feel that he loves me, and then to put my head right on his chest as the prodigal son did, and sob my griefs out there into my Father’s heart, oh, this is the death of grief, and the life of all comfort. Isn’t Jehovah called the God of all Comfort? You will find him so, beloved. He has been “our help in ages past;” he is “our hope for years to come.” If he had not been my help, then my soul would have utterly perished in the day of its suffering and its heartache. Oh, I bear testimony for him this day that you cannot go to God and pour out your heart before him without finding a wonderful comfort. When your friend cannot wipe away your tears, when you yourself with your best reasoning powers, and your most courageous efforts, cannot overcome your grief; when your heart beats fast, and seems as if it would burst with grief, then as God’s child you will pour out your heart before him. God is a refuge for us. He is our fortress, our refuge and defense. We only have to go to him and we will find, that even here on earth, God will wipe away every tear from our eyes.

III. Now we will have to turn our thoughts to the actual teaching of the text, namely, THE REMOVAL OF ALL TEARS FROM THE BLESSED ONES IN HEAVEN.

There are many reasons why glorified spirits cannot cry in heaven. These are well known to you, but let us just hint at them.

All outward causes of grief are gone.

In heaven, the redeemed will never suffer the grief associated with attending funerals of their friends and loved ones. The grave digger and the casket don’t exist there. The horrid thought of death never enters the mind of an immortal spirit. They are never separated; the great meeting has taken place and God’s children will never seperate again. In heaven they have no losses and crosses in business. “They serve God day and night in his temple.” There are no broken friendships there. There are no broken hearts, no shattered dreams. They know fully, even as they are fully known, and they love even as they are loved. No pain can ever come on them; for their resurrected bodies will be raised from the grave and will be glorified, thus they will not be capable of grief. The tear gland will not exist; although much of the human body remains, at least the tear gland will be gone, they will have no need of that organ; their bodies will be unable to experience grief; they will rejoice forever. Poverty, famine, distress, helplessness, danger, persecution, slander, all these will have ceased. “The sun will not beat upon them, nor any scorching heat.” “Never again will they hunger; never again will they thirst,” and therefore tears will never flow again.

Again, all hidden evils will have been removed by the perfect sanctification brought about in them by the Holy Spirit.

No evil heart of unbelief will trouble them in Paradise; there will be no temptations from Satan to try to prompt their inner wickedness since neither exist in heaven. The redeemed will never be led to forget God, for their hearts will be full of love towards Him; sin will have no sweetness to them, for they will be perfectly purified from all depraved desires. There will be no lusts of the eye, no lusts of the flesh, no pride of life to be snares to them. Sin is shut out, and they are shut in. They are forever blessed, because they are without fault before the throne of God. What a heaven it must be to be without spot, or wrinkle, or any such thing! Clearly those who have ceased to sin will cease to mourn.

All fear of change has also been forever shut out.

They know that they are eternally secure. Saints on earth are fearful of falling, some believers even dream of falling away; they think God will forsake them, and that men will persecute them and take them captive. No such fears can trouble the blessed ones who see their Father’s face. Despite the amount of time spent in eternity, eternity will never be exhausted, and while eternity endures, their immortality and blessedness will coexist with it. They live within a city which will never experience a storm, they bask in a sun which will never set, they drink from a river which will never run dry, they pick fruit from trees which will never wither and die. Their blessedness cannot even think the thought that it might, perhaps, pass away and cease to be. They cannot, therefore, weep, because they are perfectly secure, and positively assured of their eternal blessedness.

Why should they weep, when their every desire is gratified? They cannot wish for anything which they will not have. Eye and ear, heart and hand, imagination, hope, desire, will, every faculty will be satisfied. All they could ever wish or imagine will continually be enjoyed. Though “No eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love him,” yet they know enough, by the revelation of the Spirit, to understand that they are supremely blessed. The joy of Christ, which is an infinite fullness of delight, is in them. They bathe themselves in the bottomless, spacious sea of Infinite Bliss.

Still, dear friends, this does not quite account for the fact, that every tear is wiped away from their eyes. The text which I like the best is the one which tells us that God will do it. I want you to think with me, of fountains of tears which would exist even in heaven, tears that the glorified saints would inevitably weep if God did not, by a perpetual miracle, take away those tears. It strikes me, that if God himself did not interfere by a perpetual outflow of abundant comfort, the glorified would have many good reasons for weeping. You say, “How is this?”

Why, in the first place, if it were not for God’s gracious intervention, what tremendous regret they would have for their past sins.

The more holy a person is, the more they hate sin. It is a proof of growth in sanctification, not that repentance becomes less acute, but that it becomes more and more deep. Surely, dear friends, when we are made perfectly holy, we will have a greater hatred of sin. If on earth we could be perfectly holy, why, I think we would do nothing else but mourn, to think that so foul, and dirty, and poisonous a thing as sin had ever stained us; that we would have offended such a good, and gracious, and tender, and richly loving God, Why, the sight of Christ, “the Lamb in the midst of the throne,” would make them remember the sin from which he purged them; the sight of their heavenly Father’s perfection would be blinding to them, if it were not that by some sacred means, which we know nothing about, God wipes away all these tears from their eyes; and though they can’t help but regret that they have sinned, yet perhaps they know that sin has been made to glorify God by the overcoming power of Almighty grace; that sin has been made to be a black background, a sort of setting for the sparkling jewel of eternal, sovereign grace, and it may be that for this reason they shed no tears over their past lives. They sing, “To him who loves us and has freed us from our sins by his blood:” but they sing that heavenly song without a tear in their eyes; I cannot understand how this can be, for I know I could not do it in my present condition; let this be the best reason, that God has wiped away every tear from their eyes.

Again, don’t you think, beloved, that the thought of the vast amount of shame and anguish which the Savior endured for their redemption, must, in the natural order of things, be a constant source of grief?

We sometimes sing that hymn which reminds us of the angelic song before the throne, and in one of its verses it says:

“But when to Calvary they turn,

Silent their harps abide;

Suspended songs a moment mourn

The God that loved and died.”

Now, that is natural and poetical, but it is not true, for you know very well that there are no suspended songs in heaven, and that there is no mourning even over Christ “that loved and died.” It seems to me, that if I were thoroughly spiritualized and in such a holy state as those are in heaven, I could not look at the Lamb without tears in my eyes. How could I think of those five wounds; that bloody sweat in Gethsemane; that cruel crowning with the thorns; that mockery and shame at Golgotha--how could I think of it without tears? How could I feel that he loved me and gave himself for me, without bursting into a passion of holy affection and sorrow? Tears seem to be the natural expression of such sacred joy and grief,

“Love and grief my heart dividing,

With my tears his feet I’ll bathe.”

I would think that it have to be so in heaven, if it were not for that glorious way, which I don’t know how, that God will wipe away even those tears from their eyes. Doesn’t it need the interference of God to accomplish this wonder?

Isn’t there another reason for grief in heaven, namely, wasted opportunities on earth?

Beloved, when we ascend into heaven, there will be no more feeding of Christ’s hungry people; no more giving of drinks to the thirsty; no more visiting his sick ones, or his imprisoned ones; no more clothing of the naked; there will be no more instructing of the ignorant; no more preaching of the Word of God among “a crooked and depraved generation.” It has been often and truthfully said, that if there could be regrets in heaven, those regrets would be, that we have wasted so many opportunities of honoring Christ on earth, opportunities which will then be gone forever.

Now in heaven the hearts of the saints are not cold and hardened, so that they can look back on sins of omission without sorrow. I believe that in heaven the conscience will be extremely tender, for perfect purity would not be consistent with any degree of hardness of heart. If they are sensitive and tender in heart, it is inevitable that they would look back with regret on the failures of the life below unless some greater emotion overwhelms the emotion of regret. I can say, beloved, if God would take me to heaven this morning, and if he did not intervene, by a special act of his omnipotence and dry up that fountain of tears, I would almost forget the glories of Paradise in the midst of my own shame, that I have not preached more earnestly, and have not prayed more fervently, and have not labored more abundantly for Christ. The apostle Paul tells the Christians to, “Remember that for three years I never stopped warning each of you night and day with tears.” This text is one that none of us can read without shame and tears; and in heaven, I think, if I saw the Apostle Paul, I would burst into tears, if it were not for this text, which says that “God will wipe away every tear.” Who but the Almighty God could do this!

Perhaps, another source of tears may suggest itself to you; namely, sorrow in heaven for our mistakes, and misrepresentations, and unkindness towards other Christian brothers and sisters.

How surprised we will be to meet some saints in heaven whom we did not love on earth! We would not fellowship with them at the Lord’s table. We would not acknowledge that they were Christians. We looked at them suspiciously if we saw them in the street. We were somewhat wary of all their actions. We suspected their zeal as being nothing better than a show and an exaggeration, and we looked on their best efforts as having sinister motives at the heart. We said many unkind things, and felt a great many more than we said. When we see these unknown and unrecognized brothers and sisters in heaven won’t their very presence naturally remind us of our offenses against Christian love and spiritual unity? I can’t imagine a perfect man, looking at another perfect man, without regretting that he ever treated him in an unkind manner: it seems to me to be the trait of a gentleman, a Christian, and of a perfectly sanctified man above all others, that he would regret having misunderstood, and misconstrued, and misrepresented one who was as dear to Christ as himself. I am sure as I walk among the saints in heaven, I cannot (in the natural order of things) help feeling “I did not assist you as I ought to have done. I did not sympathize with you as I ought to have done. I spoke a harsh word to you. I was alienated from you;” and I think you would all have to feel the same; inevitably you must, if it were not that by some heavenly means, and I don’t know how, the eternal God will so overshadow believers with the abundant bliss of his own self that even that cause of tears will be wiped away.

Has it never struck you, dear friends, that if you go to heaven and see your dear children left behind unconverted, it would naturally be a cause of sorrow?

When my mother told me that if I perished in hell, that she would have to say “Amen” to my condemnation. I knew it was true and it sounded awful, and had a good effect on my mind; but at the same time I could not help thinking, “Well, you will be very different from what you are now,” and I didn’t think she would be much improved. I thought “Well, I love to think of your weeping over me far better than to think of you as a perfect being, with a tearless eye, looking on the damnation of your own child.” It really is a very terrible spectacle, the thought of a perfect being looking down in hell, for instance, as Abraham did, and yet feeling no sorrow; for you will remember that, in the tenor in which Abraham addressed the rich man, there is nothing of pity, there is not a single syllable which indicates any sympathy with him in his dreadful woes; and one does not quite comprehend that perfect beings, God-like beings, beings full of love, and everything that constitutes the glory of God’s complete nature, would still be unable to weep, even over hell itself; they cannot weep over their own children lost and ruined! Now, how is this? If you will tell me, I will be glad, for I cannot tell you. I do not believe that there will be one bit less tenderness, that there will be one fraction less of friendliness, and love, and sympathy--I believe there will be more--but that they will be in some way so refined and purified, that while compassion for suffering is there, hatred of sin will be there to balance it, and a state of complete equilibrium will be attained. Perfect acceptance of the divine will is probably the secret of it; but it is not my business to guess; I don’t know what handkerchief the Lord will use, but I do know that he will wipe away every tear from their eyes, and these tears are among them.

Yet, once again, it seems to me that redeemed spirits standing before the throne, taking, as they must do, a deep interest in everything which concerns the honor of the Lord Jesus Christ, must feel deeply grieved when they see the cause of truth compromised, and the kingdom of Christ, for a time, set back. Think of Luther, or Wickliffe, or John Knox, as they see the advances of Roman Catholicism in our century. Take John Knox first, if you will. Think of him looking down and seeing Catholic Cathedrals rising in Scotland, dedicated to the service of the Catholic Church and the devil. Oh, how the stern old man, even in glory, I think, would begin to tremble; and the old lion hit his sides once more, and half wish that he could come down and pull the nests to pieces that the cheats and swindlers might fly away. Think of Wickliffe looking down on this country where the gospel has been preached so many years and seeing monks in the Church of England, and seeing spring up in our national establishment everywhere, not disguised Catholicism as it was ten years ago, but stark naked Catholicism, downright Catholicism that without shame talks about the “Catholic Church,” and is not even Anglican any longer. What would Wickliffe say? Why, I think as he leans over the walls of heaven, unless Wickliffe has really changed a lot, and I cannot suppose he is (except for the better, and that would make him more tender-hearted and even more zealous for God), he must weep to think that England has gone back so far, and has beat a retreat. I don’t know how it is they don’t weep in heaven, but they don’t. The souls under the altar cry, “How long? How long? how long?” There comes up a mighty intercession from those who were slaughtered in the days gone by for Christ: their prayer rises, “How long? how long? how long?” and God still does not avenge his own elect though they cry day and night to him. Yet that delay does not cost them a single tear. They feel so sure that the victory will come, they anticipate even a more splendid triumph because of its delay, and therefore they both patiently hope and quietly wait to see the salvation of God. They know that without us they cannot be made perfect, and so they wait until we are taken up, that the whole family will be united into one complete body, and that then the soul may receive its new glorified body, and they may be perfected in their bliss: they wait but they do not weep. They wait and they call out, but in their voices there is no sorrow. Now I don’t understand this, because it seems to me that the more I long for the coming of Christ, the more I long to see his kingdom extended, the more I will weep when things go wrong, when I see Christ blasphemed, his cross trampled in the mire, and the devil’s kingdom established; but the reason is all found in this, “God will wipe away every tear from their eyes.”

I thought I would just indicate to you why it says that God does it.

It strikes me that these causes of tears could not be removed by an angel, could not be taken away by any form of spiritual enjoyment apart from the direct intervention of Almighty God. Think about all these things and wonder about them, and you will remember many other springs of grief which would have flowed freely if Omnipotence had not dried them up completely; then ask how can it be that the saints don’t weep and you cannot get any other answer than this--God has done it in a way unknown to us, forever taking away from them the power to weep.

IV. And now, beloved, WILL WE BE AMONG THIS HAPPY REDEEMED FAMILY?

Here is the question, and the context enables us to answer it. “They have washed their robes and made them white in the blood of the Lamb.” There is their character. “Therefore they are before the throne of God.” The blood is a sacred argument for their being there, the precious blood. Observe, “they have washed their robes.” It was not merely their feet, their worst parts, but they washed their robes, their best parts. A man’s robes are his most honored attire, he puts them on, and he does not mind our seeing his robes. There may be filthiness beneath, but the robes are generally the cleanest of all. But you see they washed even them. Now it is the mark of a Christian that he not only goes to Christ to wash away his foul sins, but to wash away his religious activities too. I would not pray a prayer that was not washed with the blood of Jesus; I would not like a hymn I have sung to go up to heaven unless it had first been bathed in blood; if I wanted to be clothed with zeal as with a robe, yet I must wash the robe in blood; though I were sanctified by the Holy Spirit and wear imputed righteousness as a robe, yet I must wash even that in blood.

What do you say dear friends? Have you been washed in the blood? The meaning of this question is, have you trusted in the atoning sacrifice? “Without the shedding of blood there is no forgiveness of sin.” Have you taken Christ to be your everything in every way? Are you now depending on him? If so, out of deep distress you will yet ascend leaning on your Beloved to the throne of God, and to the bliss which awaits his chosen ones. But if not, “there is no other name,” there is no other way. Your damnation will be as just as it will be sure. Christ is “the way,” but if you will not walk that way then you will not reach the end; Christ is “the truth,” but if you will not believe in him, you will not rejoice; Christ is “the life,” but if you will not receive him you will live among the dead in hell, and be cast out among the wicked. From such a doom may the Lord deliver us, and give us a simple confidence in the divine work of the Redeemer, and to him will be the eternal praise. Amen.

Kelly Commentary on Books of the Bible

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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