<hi type="bold">6. I beheld, and, lo--</hi>One oldest manuscript, A, omits "and, lo." Another, B, Cyprian, &c., support, "and, lo," but omit, "and I beheld."

<hi type="bold">in the midst of the throne--</hi>that is, not on the throne (compare <reference osisRef="Rev.5.7">Re 5:7</reference>), but in the midst of the company (<reference osisRef="Rev.4.4">Re 4:4</reference>) which was "round about the throne."

<hi type="bold">Lamb--</hi>Greek, "arnion"; always found in Revelation exclusively, except in <reference osisRef="John.21.15">Joh 21:15</reference> alone: it expresses endearment, namely, the endearing relation in which Christ now stands to us, as the consequence of His previous relation as the sacrificial Lamb. So also our relation to Him: He the precious Lamb, we His dear lambs, one with Him. Bengel thinks there is in Greek, "arnion," the idea of taking the lead of the flock. Another object of the form Greek, "arnion," the Lamb, is to put Him in the more marked contrast to Greek, "therion," the Beast. Elsewhere Greek, "amnos," is found, applying to Him as the paschal, sacrificial Lamb (<reference osisRef="Isa.53.7">Is 53:7</reference>, Septuagint; <reference osisRef="John.1.29">Joh 1:29</reference>, 36; <reference osisRef="Acts.8.32">Ac 8:32</reference>; <reference osisRef="1Pet.1.19">1Pe 1:19</reference>).

<hi type="bold">as it had been slain--</hi>bearing marks of His past death wounds. He was standing, though bearing the marks of one slain. In the midst of heavenly glory Christ crucified is still the prominent object.

<hi type="bold">seven horns--</hi>that is, perfect might, "seven" symbolizing perfection; "horns," might, in contrast to the horns of the Antichristian world powers, <reference osisRef="Rev.17.3">Re 17:3</reference>; &c.; <reference osisRef="Dan.7.7">Da 7:7</reference>, <reference osisRef="Dan.7.20">20</reference>; <reference osisRef="Dan.8.3">8:3</reference>.

<hi type="bold">seven eyes ... the seven Spirits ... sent forth--</hi>So one oldest manuscript, A. But B reads, "being sent forth." As the seven lamps before the throne represent the Spirit of God immanent in the Godhead, so the seven eyes of the Lamb represent the same sevenfold Spirit profluent from the incarnate Redeemer in His world-wide energy. The Greek for "sent forth," apostellomena, or else apestalmenoi, is akin to the term "apostle," reminding us of the Spirit-impelled labors of Christ's apostles and minister throughout the world: if the present tense be read, as seems best, the idea will be that of those labors continually going on unto the end. "Eyes" symbolize His all-watchful and wise providence for His Church, and against her foes.

6. I beheld, and, lo-- One oldest manuscript, A, omits "and, lo." Another, B, Cyprian, &c., support, "and, lo," but omit, "and I beheld." in the midst of the throne-- that is, not on the throne (compare Re 5:7), but in the midst of the company (Re 4:4) which was "round about the throne." Lamb-- Greek, "arnion"; always found in Revelation exclusively, except in Joh 21:15 alone: it expresses endearment, namely, the endearing relation in which Christ now stands to us, as the consequence of His previous relation as the sacrificial Lamb. So also our relation to Him: He the precious Lamb, we His dear lambs, one with Him. Bengel thinks there is in Greek, "arnion," the idea of taking the lead of the flock. Another object of the form Greek, "arnion," the Lamb, is to put Him in the more marked contrast to Greek, "therion," the Beast. Elsewhere Greek, "amnos," is found, applying to Him as the paschal, sacrificial Lamb (Is 53:7, Septuagint; Joh 1:29, 36; Ac 8:32; 1Pe 1:19). as it had been slain-- bearing marks of His past death wounds. He was standing, though bearing the marks of one slain. In the midst of heavenly glory Christ crucified is still the prominent object. seven horns-- that is, perfect might, "seven" symbolizing perfection; "horns," might, in contrast to the horns of the Antichristian world powers, Re 17:3; &c.; Da 7:7, 20; 8:3. seven eyes... the seven Spirits... sent forth-- So one oldest manuscript, A. But B reads, "being sent forth." As the seven lamps before the throne represent the Spirit of God immanent in the Godhead, so the seven eyes of the Lamb represent the same sevenfold Spirit profluent from the incarnate Redeemer in His world-wide energy. The Greek for "sent forth," apostellomena, or else apestalmenoi, is akin to the term "apostle," reminding us of the Spirit-impelled labors of Christ's apostles and minister throughout the world: if the present tense be read, as seems best, the idea will be that of those labors continually going on unto the end. "Eyes" symbolize His all-watchful and wise providence for His Church, and against her foes.


7. The book lay on the open hand of Him that sat on the throne for any to take who was found worthy [Alford]. The Lamb takes it from the Father in token of formal investiture into His universal and everlasting dominion as Son of man. This introductory vision thus presents before us, in summary, the consummation to which all the events in the seals, trumpets, and vials converge, namely, the setting up of Christ's kingdom visibly. Prophecy ever hurries to the grand crisis or end, and dwells on intermediate events only in their typical relation to, and representation of, the end.


<hi type="bold">8. had taken--</hi>Greek, "took."

<hi type="bold">fell down before the Lamb--</hi>who shares worship and the throne with the Father.

<hi type="bold">harps--</hi>Two oldest manuscripts, A, B, Syriac and Coptic read, "a harp": a kind of guitar, played with the hand or a quill.

<hi type="bold">vials--</hi>"bowls" [Tregelles]; censers.

<hi type="bold">odours--</hi>Greek, "incense."

<hi type="bold">prayers of saints--</hi>as the angel offers their prayers (<reference osisRef="Rev.8.3">Re 8:3</reference>) with incense (compare <reference osisRef="Ps.141.2">Psa 141:2</reference>). This gives not the least sanction to Rome's dogma of our praying to saints. Though they be employed by God in some way unknown to us to present our prayers (nothing is said of their interceding for us), yet we are told to pray only to Him (<reference osisRef="Rev.19.10">Re 19:10</reference>; <reference osisRef="Rev.22.8">22:8</reference>, <reference osisRef="Rev.22.9">9</reference>). Their own employment is praise (whence they all have harps): ours is prayer.

8. had taken-- Greek, "took." fell down before the Lamb-- who shares worship and the throne with the Father. harps-- Two oldest manuscripts, A, B, Syriac and Coptic read, "a harp": a kind of guitar, played with the hand or a quill. vials-- "bowls" [Tregelles]; censers. odours-- Greek, "incense." prayers of saints-- as the angel offers their prayers (Re 8:3) with incense (compare Psa 141:2). This gives not the least sanction to Rome's dogma of our praying to saints. Though they be employed by God in some way unknown to us to present our prayers (nothing is said of their interceding for us), yet we are told to pray only to Him (Re 19:10; 22:8, 9). Their own employment is praise (whence they all have harps): ours is prayer.


<hi type="bold">9. sung--</hi>Greek, "sing": it is their blessed occupation continually. The theme of redemption is ever new, ever suggesting fresh thoughts of praise, embodied in the "new song."

<hi type="bold">us to God--</hi>So manuscript B, Coptic, Vulgate, and Cyprian. But A omits "us": and Aleph reads instead, "to our God."

<hi type="bold">out of--</hi>the present election-church gathered out of the world, as distinguished from the peoples gathered to Christ as the subjects, not of an election, but of a general and world-wide conversion of all nations.

<hi type="bold">kindred ... tongue ... people ... nation--</hi>The number four marks world-wide extension: the four quarters of the world. For "kindred," translate as Greek, "tribe." This term and "people" are usually restricted to Israel: "tongue and nation" to the Gentiles (<reference osisRef="Rev.7.9">Re 7:9</reference>; <reference osisRef="Rev.11.9">11:9</reference>; <reference osisRef="Rev.13.7">13:7</reference>, the oldest reading; <reference osisRef="Rev.14.6">Re 14:6</reference>). Thus there is here marked the election-Church gathered from Jews and Gentiles. In <reference osisRef="Rev.10.11">Re 10:11</reference>, for "tribes," we find among the four terms "kings"; in <reference osisRef="Rev.17.15">Re 17:15</reference>, "multitudes."

9. sung-- Greek, "sing": it is their blessed occupation continually. The theme of redemption is ever new, ever suggesting fresh thoughts of praise, embodied in the "new song." us to God-- So manuscript B, Coptic, Vulgate, and Cyprian. But A omits "us": and Aleph reads instead, "to our God." out of-- the present election-church gathered out of the world, as distinguished from the peoples gathered to Christ as the subjects, not of an election, but of a general and world-wide conversion of all nations. kindred... tongue... people... nation-- The number four marks world-wide extension: the four quarters of the world. For "kindred," translate as Greek, "tribe." This term and "people" are usually restricted to Israel: "tongue and nation" to the Gentiles (Re 7:9; 11:9; 13:7, the oldest reading; Re 14:6). Thus there is here marked the election-Church gathered from Jews and Gentiles. In Re 10:11, for "tribes," we find among the four terms "kings"; in Re 17:15, "multitudes."


<hi type="bold">10. made us--</hi>A, B, Aleph, Vulgate, Syriac, and Coptic read, "them." The Hebrew construction of the third person for the first, has a graphic relation to the redeemed, and also has a more modest sound than us, priests [Bengel].

<hi type="bold">unto our God--</hi>So B and Aleph read. But A omits the clause.

<hi type="bold">kings--</hi>So B reads. But A, Aleph, Vulgate, Coptic, and Cyprian, read, "A kingdom." Aleph reads also "a priesthood" for priests. They who cast their crowns before the throne, do not call themselves kings in the sight of the great King (<reference osisRef="Rev.4.10">Re 4:10</reference>, <reference osisRef="Rev.4.11">11</reference>); though their priestly access has such dignity that their reigning on earth cannot exceed it. So in <reference osisRef="Rev.20.6">Re 20:6</reference> they are not called "kings" [Bengel].

<hi type="bold">we shall reign on the earth--</hi>This is a new feature added to <reference osisRef="Rev.1.6">Re 1:6</reference>. Aleph, Vulgate, and Coptic read, "They shall reign." A and B read, "They reign." Alford takes this reading and explains it of the Church EVEN NOW, in Christ her Head, reigning on the earth: "all things are being put under her feet, as under His; her kingly office and rank are asserted, even in the midst of persecution." But even if we read (I think the weightiest authority is against it), "They reign," still it is the prophetical present for the future: the seer being transported into the future when the full number of the redeemed (represented by the four living creatures) shall be complete and the visible kingdom begins. The saints do spiritually reign now; but certainly not as they shall when the prince of this world shall be bound (see on <reference osisRef="Rev.20.2-Rev.20.6">Re 20:2-6</reference>). So far from reigning on the earth now, they are "made as the filth of the world and the offscouring of all things." In <reference osisRef="Rev.11.15">Re 11:15</reference>, <reference osisRef="Rev.11.18">18</reference>, the locality and time of the kingdom are marked. Kelly translates, "reign over the earth" (Greek, "epi tees gees"), which is justified by the Greek (Septuagint, <reference osisRef="Judg.9.8">Jud 9:8</reference>; <reference osisRef="Matt.2.22">Mt 2:22</reference>). The elders, though ruling over the earth, shall not necessarily (according to this passage) remain on the earth. But English Version is justified by <reference osisRef="Rev.3.10">Re 3:10</reference>. "The elders were meek, but the flock of the meek independently is much larger" [Bengel].

10. made us-- A, B, Aleph, Vulgate, Syriac, and Coptic read, "them." The Hebrew construction of the third person for the first, has a graphic relation to the redeemed, and also has a more modest sound than us, priests [Bengel]. unto our God-- So B and Aleph read. But A omits the clause. kings-- So B reads. But A, Aleph, Vulgate, Coptic, and Cyprian, read, "A kingdom." Aleph reads also "a priesthood" for priests. They who cast their crowns before the throne, do not call themselves kings in the sight of the great King (Re 4:10, 11); though their priestly access has such dignity that their reigning on earth cannot exceed it. So in Re 20:6 they are not called "kings" [Bengel]. we shall reign on the earth-- This is a new feature added to Re 1:6. Aleph, Vulgate, and Coptic read, "They shall reign." A and B read, "They reign." Alford takes this reading and explains it of the Church EVEN NOW, in Christ her Head, reigning on the earth: "all things are being put under her feet, as under His; her kingly office and rank are asserted, even in the midst of persecution." But even if we read (I think the weightiest authority is against it), "They reign," still it is the prophetical present for the future: the seer being transported into the future when the full number of the redeemed (represented by the four living creatures) shall be complete and the visible kingdom begins. The saints do spiritually reign now; but certainly not as they shall when the prince of this world shall be bound (see on Re 20:2-6). So far from reigning on the earth now, they are "made as the filth of the world and the offscouring of all things." In Re 11:15, 18, the locality and time of the kingdom are marked. Kelly translates, "reign over the earth" (Greek, "epi tees gees"), which is justified by the Greek (Septuagint, Jud 9:8; Mt 2:22). The elders, though ruling over the earth, shall not necessarily (according to this passage) remain on the earth. But English Version is justified by Re 3:10. "The elders were meek, but the flock of the meek independently is much larger" [Bengel].


<hi type="bold">11. I beheld--</hi>the angels: who form the outer circle, while the Church, the object of redemption, forms the inner circle nearest the throne. The heavenly hosts ranged around gaze with intense love and adoration at this crowning manifestation of God's love, wisdom, and power.

<hi type="bold">ten thousand times ten thousand--</hi>Greek, "myriads of myriads."

11. I beheld-- the angels: who form the outer circle, while the Church, the object of redemption, forms the inner circle nearest the throne. The heavenly hosts ranged around gaze with intense love and adoration at this crowning manifestation of God's love, wisdom, and power. ten thousand times ten thousand-- Greek, "myriads of myriads."


<hi type="bold">12. to receive power--</hi>Greek, "the power." The remaining six (the whole being seven, the number for perfection and completeness) are all, as well as "power," ranged under the one Greek article, to mark that they form one complete aggregate belonging to God and His co-equal, the Lamb. Compare <reference osisRef="Rev.7.12">Re 7:12</reference>, where each of all seven has the article.

<hi type="bold">riches--</hi>both spiritual and earthly.

<hi type="bold">blessing--</hi>ascribed praise: the will on the creature's part, though unaccompanied by the power, to return blessing for blessing conferred [Alford].

12. to receive power-- Greek, "the power." The remaining six (the whole being seven, the number for perfection and completeness) are all, as well as "power," ranged under the one Greek article, to mark that they form one complete aggregate belonging to God and His co-equal, the Lamb. Compare Re 7:12, where each of all seven has the article. riches-- both spiritual and earthly. blessing-- ascribed praise: the will on the creature's part, though unaccompanied by the power, to return blessing for blessing conferred [Alford].


13. The universal chorus of creation, including the outermost circles as well as the inner (of saints and angels), winds up the doxology. The full accomplishment of this is to be when Christ takes His great power and reigns visibly.

<hi type="bold">every creature--</hi>"all His works in all places of His dominion" (<reference osisRef="Ps.103.22">Psa 103:22</reference>).

<hi type="bold">under the earth--</hi>the departed spirits in Hades.

<hi type="bold">such as are--</hi>So B and Vulgate. But A omits this.

<hi type="bold">in the sea--</hi>Greek, "upon the sea": the sea animals which are regarded as being on the surface [Alford].

<hi type="bold">all that are in them--</hi>So Vulgate reads. A omits "all (things)" here (Greek, "panta"), and reads, "I heard all (Greek, "pantas") saying": implying the harmonious concert of all in the four quarters of the universe.

<hi type="bold">Blessing, &c.--</hi>Greek, "the blessing, the honor, and the glory, and the might to the ages of the ages." The fourfold ascription indicates world-wide universality.

13. The universal chorus of creation, including the outermost circles as well as the inner (of saints and angels), winds up the doxology. The full accomplishment of this is to be when Christ takes His great power and reigns visibly. every creature-- "all His works in all places of His dominion" (Psa 103:22). under the earth-- the departed spirits in Hades. such as are-- So B and Vulgate. But A omits this. in the sea-- Greek, "upon the sea": the sea animals which are regarded as being on the surface [Alford]. all that are in them-- So Vulgate reads. A omits "all (things)" here (Greek, "panta"), and reads, "I heard all (Greek, "pantas") saying": implying the harmonious concert of all in the four quarters of the universe. Blessing, &c.-- Greek, "the blessing, the honor, and the glory, and the might to the ages of the ages." The fourfold ascription indicates world-wide universality.


<hi type="bold">14. said--</hi>So A, Vulgate, and Syriac read. But B and Coptic read, "(I heard) saying."

<hi type="bold">Amen--</hi>So A reads. But B reads, "the (accustomed) Amen." As in <reference osisRef="Rev.4.11">Re 4:11</reference>, the four and twenty elders asserted God's worthiness to receive the glory, as having created all things, so here the four living creatures ratify by their "Amen" the whole creation's ascription of the glory to Him.

<hi type="bold">four and twenty--</hi>omitted in the oldest manuscripts: Vulgate supports it.

<hi type="bold">him that liveth for ever and ever--</hi>omitted in all the manuscripts: inserted by commentators from <reference osisRef="Rev.4.9">Re 4:9</reference>. But there, where the thanksgiving is expressed, the words are appropriate; but here less so, as their worship is that of silent prostration. "Worshipped" (namely, God and the Lamb). So in <reference osisRef="Rev.11.1">Re 11:1</reference>, "worship" is used absolutely. <chapter eID="Rev.5"/>

14. said-- So A, Vulgate, and Syriac read. But B and Coptic read, "(I heard) saying." Amen-- So A reads. But B reads, "the (accustomed) Amen." As in Re 4:11, the four and twenty elders asserted God's worthiness to receive the glory, as having created all things, so here the four living creatures ratify by their "Amen" the whole creation's ascription of the glory to Him. four and twenty-- omitted in the oldest manuscripts: Vulgate supports it. him that liveth for ever and ever-- omitted in all the manuscripts: inserted by commentators from Re 4:9. But there, where the thanksgiving is expressed, the words are appropriate; but here less so, as their worship is that of silent prostration. "Worshipped" (namely, God and the Lamb). So in Re 11:1, "worship" is used absolutely.


<title type="x-s2">CHAPTER 6</title> <title type="x-s3"><reference osisRef="Rev.6.1-Rev.6.17">Re 6:1-17</reference>. The Opening of the First Six of the Seven Seals.</title>
 Compare Note, see on <reference osisRef="Rev.5.1">Re 5:1</reference>. Many (Mede, Fleming, Newton, &c.) hold that all these seals have been fulfilled, the sixth having been so by the overthrow of paganism and establishment of Christianity under Constantine's edict, A.D. 312. There can, however, be no doubt that at least the sixth seal is future, and is to be at the coming again of Christ. The great objection to supposing the seals to be finally and exhaustively fulfilled (though, probably, particular events may be partial fulfilments typical of the final and fullest one), is that, if so, they ought to furnish (as the destruction of Jerusalem, according to Christ's prophecy, does) a strong external evidence of Revelation. But it is clear they cannot be used for this, as hardly any two interpreters of this school are agreed on what events constitute the fulfilment of each seal. Probably not isolated facts, but classes of events preparing the way for Christ's coming kingdom, are intended by the opening of the seals. The four living creatures severally cry at the opening of the first four seals, "Come," which fact marks the division of the seven, as often occurs in this sacred number, into four and three.

<hi type="bold">1. one of the seals--</hi>The oldest manuscripts, A, B, C, Vulgate, and Syriac read, "one of the seven seals."

<hi type="bold">noise--</hi>The three oldest manuscripts read this in the nominative or dative, not the genitive, as English Version, "I heard one from among the four living creatures saying, as (it were) the voice (or, 'as with the voice') of thunder." The first living creature was like a lion (<reference osisRef="Rev.4.7">Re 4:7</reference>): his voice is in consonance. Implying the lion-like boldness with which, in the successive great revivals, the faithful have testified for Christ, and especially a little before His coming shall testify. Or, rather, their earnestness in praying for Christ's coming.

<hi type="bold">Come and see--</hi>One oldest manuscript, B, has "And see." But A, C, and Vulgate reject it. Alford rightly objects to English Version reading: "Whither was John to come? Separated as he was by the glassy sea from the throne, was he to cross it?" Contrast the form of expression, <reference osisRef="Rev.10.8">Re 10:8</reference>. It is much more likely to be the cry of the redeemed to the Redeemer, "Come" and deliver the groaning creature from the bondage of corruption. Thus, <reference osisRef="Rev.6.2">Re 6:2</reference> is an answer to the cry, went (literally, "came") forth corresponding to "Come." "Come," says Grotius, is the living creature's address to John, calling his earnest attention. But it seems hard to see how "Come" by itself can mean this. Compare the only other places in Revelation where it is used, <reference osisRef="Rev.4.1">Re 4:1</reference>; <reference osisRef="Rev.22.17">22:17</reference>. If the four living creatures represent the four Gospels, the "Come" will be their invitation to everyone (for it is not written that they addressed John) to accept Christ's salvation while there is time, as the opening of the seals marks a progressive step towards the end (compare <reference osisRef="Rev.22.17">Re 22:17</reference>). Judgments are foretold as accompanying the preaching of the Gospel as a witness to all nations (<reference osisRef="Rev.14.6-Rev.14.11">Re 14:6-11</reference>; <reference osisRef="Matt.24.6-Matt.24.14">Mt 24:6-14</reference>). Thus the invitation, "Come," here, is aptly parallel to <reference osisRef="Matt.24.14">Mt 24:14</reference>. The opening of the first four seals is followed by judgments preparatory for His coming. At the opening of the fifth seal, the martyrs above express the same (<reference osisRef="Rev.6.9">Re 6:9</reference>, <reference osisRef="Rev.6.10">10</reference>; compare <reference osisRef="Zech.1.10">Zec 1:10</reference>). At the opening of the sixth seal, the Lord's coming is ushered in with terrors to the ungodly. At the seventh, the consummation is fully attained (<reference osisRef="Rev.11.15">Re 11:15</reference>).

CHAPTER 6 Re 6:1-17. The Opening of the First Six of the Seven Seals. Compare Note, see on Re 5:1. Many (Mede, Fleming, Newton, &c.) hold that all these seals have been fulfilled, the sixth having been so by the overthrow of paganism and establishment of Christianity under Constantine's edict, A.D. 312. There can, however, be no doubt that at least the sixth seal is future, and is to be at the coming again of Christ. The great objection to supposing the seals to be finally and exhaustively fulfilled (though, probably, particular events may be partial fulfilments typical of the final and fullest one), is that, if so, they ought to furnish (as the destruction of Jerusalem, according to Christ's prophecy, does) a strong external evidence of Revelation. But it is clear they cannot be used for this, as hardly any two interpreters of this school are agreed on what events constitute the fulfilment of each seal. Probably not isolated facts, but classes of events preparing the way for Christ's coming kingdom, are intended by the opening of the seals. The four living creatures severally cry at the opening of the first four seals, "Come," which fact marks the division of the seven, as often occurs in this sacred number, into four and three. 1. one of the seals-- The oldest manuscripts, A, B, C, Vulgate, and Syriac read, "one of the seven seals." noise-- The three oldest manuscripts read this in the nominative or dative, not the genitive, as English Version, "I heard one from among the four living creatures saying, as (it were) the voice (or, 'as with the voice') of thunder." The first living creature was like a lion (Re 4:7): his voice is in consonance. Implying the lion-like boldness with which, in the successive great revivals, the faithful have testified for Christ, and especially a little before His coming shall testify. Or, rather, their earnestness in praying for Christ's coming. Come and see-- One oldest manuscript, B, has "And see." But A, C, and Vulgate reject it. Alford rightly objects to English Version reading: "Whither was John to come? Separated as he was by the glassy sea from the throne, was he to cross it?" Contrast the form of expression, Re 10:8. It is much more likely to be the cry of the redeemed to the Redeemer, "Come" and deliver the groaning creature from the bondage of corruption. Thus, Re 6:2 is an answer to the cry, went (literally, "came") forth corresponding to "Come." "Come," says Grotius, is the living creature's address to John, calling his earnest attention. But it seems hard to see how "Come" by itself can mean this. Compare the only other places in Revelation where it is used, Re 4:1; 22:17. If the four living creatures represent the four Gospels, the "Come" will be their invitation to everyone (for it is not written that they addressed John) to accept Christ's salvation while there is time, as the opening of the seals marks a progressive step towards the end (compare Re 22:17). Judgments are foretold as accompanying the preaching of the Gospel as a witness to all nations (Re 14:6-11; Mt 24:6-14). Thus the invitation, "Come," here, is aptly parallel to Mt 24:14. The opening of the first four seals is followed by judgments preparatory for His coming. At the opening of the fifth seal, the martyrs above express the same (Re 6:9, 10; compare Zec 1:10). At the opening of the sixth seal, the Lord's coming is ushered in with terrors to the ungodly. At the seventh, the consummation is fully attained (Re 11:15).


2. Evidently Christ, whether in person, or by His angel, preparatory to His coming again, as appears from <reference osisRef="Rev.19.11">Re 19:11</reference>, <reference osisRef="Rev.19.12">12</reference>.

<hi type="bold">bow--</hi>(<reference osisRef="Ps.45.4">Psa 45:4</reference>, <reference osisRef="Ps.45.5">5</reference>).

<hi type="bold">crown--</hi>Greek, "stephanos," the garland or wreath of a conqueror, which is also implied by His white horse, white being the emblem of victory. In <reference osisRef="Rev.19.11">Re 19:11</reference>, <reference osisRef="Rev.19.12">12</reference> the last step in His victorious progress is represented; accordingly there He wears many diadems (Greek, "diademata"; not merely Greek, "stephanoi," "crowns" or "wreaths"), and is personally attended by the hosts of heaven. Compare Zec 1:7-17; 6:1-8; especially <reference osisRef="Rev.6.10">Re 6:10</reference> below, with <reference osisRef="Zech.1.12">Zec 1:12</reference>; also compare the colors of the four horses.

<hi type="bold">and to conquer--</hi>that is, so as to gain a lasting victory. All four seals usher in judgments on the earth, as the power which opposes the reign of Himself and His Church. This, rather than the work of conversion and conviction, is primarily meant, though doubtless, secondarily, the elect will be gathered out through His word and His judgments.

2. Evidently Christ, whether in person, or by His angel, preparatory to His coming again, as appears from Re 19:11, 12. bow-- (Psa 45:4, 5). crown-- Greek, "stephanos," the garland or wreath of a conqueror, which is also implied by His white horse, white being the emblem of victory. In Re 19:11, 12 the last step in His victorious progress is represented; accordingly there He wears many diadems (Greek, "diademata"; not merely Greek, "stephanoi," "crowns" or "wreaths"), and is personally attended by the hosts of heaven. Compare Zec 1:7-17; 6:1-8; especially Re 6:10 below, with Zec 1:12; also compare the colors of the four horses. and to conquer-- that is, so as to gain a lasting victory. All four seals usher in judgments on the earth, as the power which opposes the reign of Himself and His Church. This, rather than the work of conversion and conviction, is primarily meant, though doubtless, secondarily, the elect will be gathered out through His word and His judgments.


<hi type="bold">3. and see--</hi>omitted in the three oldest manuscripts, A, B, C, and Vulgate.

3. and see-- omitted in the three oldest manuscripts, A, B, C, and Vulgate.


<hi type="bold">4. red--</hi>the color of blood. The color of the horse in each case answers to the mission of the rider. Compare <reference osisRef="Matt.10.24-Matt.10.36">Mt 10:24-36</reference>, "Think not I am come to send peace on earth; I came not to send peace, but a sword." The white horse of Christ's bloodless victories is soon followed, through man's perversion of the Gospel, by the red horse of bloodshed; but this is overruled to the clearing away of the obstacles to Christ's coming kingdom. The patient ox is the emblem of the second living creature who, at the opening of this seal, saith, "Come." The saints amidst judgments on the earth in patience "endure to the end."

<hi type="bold">that they should kill--</hi>The Greek is indicative future, "that they may, as they also shall, kill one another."

4. red-- the color of blood. The color of the horse in each case answers to the mission of the rider. Compare Mt 10:24-36, "Think not I am come to send peace on earth; I came not to send peace, but a sword." The white horse of Christ's bloodless victories is soon followed, through man's perversion of the Gospel, by the red horse of bloodshed; but this is overruled to the clearing away of the obstacles to Christ's coming kingdom. The patient ox is the emblem of the second living creature who, at the opening of this seal, saith, "Come." The saints amidst judgments on the earth in patience "endure to the end." that they should kill-- The Greek is indicative future, "that they may, as they also shall, kill one another."


<hi type="bold">5. Come and see--</hi>The two oldest manuscripts, A, C, and Vulgate omit "and see." B retains the words.

<hi type="bold">black--</hi>implying sadness and want.

<hi type="bold">had--</hi>Greek, "having."

<hi type="bold">a pair of balances--</hi>the symbol of scarcity of provisions, the bread being doled out by weight.

5. Come and see-- The two oldest manuscripts, A, C, and Vulgate omit "and see." B retains the words. black-- implying sadness and want. had-- Greek, "having." a pair of balances-- the symbol of scarcity of provisions, the bread being doled out by weight.


<hi type="bold">6. a voice--</hi>Two oldest manuscripts, A, C, read, "as it were a voice." B reads as English Version. The voice is heard "in the midst of the four living creatures" (as Jehovah in the Shekinah-cloud manifested His presence between the cherubim); because it is only for the sake of, and in connection with, His redeemed, that God mitigates His judgments on the earth.

<hi type="bold">A measure--</hi>"A choenix." While making food scarce, do not make it so much so that a choenix (about a day's provision of wheat, variously estimated at two or three pints) shall not be obtainable "for a penny" (denarius, eight and a half pence of our money, probably the day's wages of a laborer). Famine generally follows the sword. Ordinarily, from sixteen to twenty measures were given for a denarius. The sword, famine, noisome beasts, and the pestilence, are God's four judgments on the earth. A spiritual famine, too, may be included in the judgment. The "Come," in the case of this third seal, is said by the third of the four living creatures, whose likeness is a man indicative of sympathy and human compassion for the sufferers. God in it tempers judgment with mercy. Compare <reference osisRef="Matt.24.7">Mt 24:7</reference>, which indicates the very calamities foretold in these seals, nation rising against nation (the sword), famines, pestilences (<reference osisRef="Rev.6.8">Re 6:8</reference>), and earthquakes (<reference osisRef="Rev.6.12">Re 6:12</reference>).

<hi type="bold">three measures of barley for a penny--</hi>the cheaper and less nutritious grain, bought by the laborer who could not buy enough wheat for his family with his day's wages, a denarius, and, therefore, buys barley.

<hi type="bold">see thou hurt not the oil, and the wine--</hi>the luxuries of life, rather than necessaries; the oil and wine were to be spared for the refreshment of the sufferers.

6. a voice-- Two oldest manuscripts, A, C, read, "as it were a voice." B reads as English Version. The voice is heard "in the midst of the four living creatures" (as Jehovah in the Shekinah-cloud manifested His presence between the cherubim); because it is only for the sake of, and in connection with, His redeemed, that God mitigates His judgments on the earth. A measure-- "A choenix." While making food scarce, do not make it so much so that a choenix (about a day's provision of wheat, variously estimated at two or three pints) shall not be obtainable "for a penny" (denarius, eight and a half pence of our money, probably the day's wages of a laborer). Famine generally follows the sword. Ordinarily, from sixteen to twenty measures were given for a denarius. The sword, famine, noisome beasts, and the pestilence, are God's four judgments on the earth. A spiritual famine, too, may be included in the judgment. The "Come," in the case of this third seal, is said by the third of the four living creatures, whose likeness is a man indicative of sympathy and human compassion for the sufferers. God in it tempers judgment with mercy. Compare Mt 24:7, which indicates the very calamities foretold in these seals, nation rising against nation (the sword), famines, pestilences (Re 6:8), and earthquakes (Re 6:12). three measures of barley for a penny-- the cheaper and less nutritious grain, bought by the laborer who could not buy enough wheat for his family with his day's wages, a denarius, and, therefore, buys barley. see thou hurt not the oil, and the wine-- the luxuries of life, rather than necessaries; the oil and wine were to be spared for the refreshment of the sufferers.


<hi type="bold">7. and see--</hi>supported by B; omitted by A, C, and Vulgate. The fourth living creature, who was "like a flying eagle," introduces this seal; implying high-soaring intelligence, and judgment descending from on high fatally on the ungodly, as the king of birds on his prey.

7. and see-- supported by B; omitted by A, C, and Vulgate. The fourth living creature, who was "like a flying eagle," introduces this seal; implying high-soaring intelligence, and judgment descending from on high fatally on the ungodly, as the king of birds on his prey.


<hi type="bold">8. pale--</hi>"livid" [Alford].

<hi type="bold">Death--</hi>personified.

<hi type="bold">Hell--</hi>Hades personified.

<hi type="bold">unto them--</hi>Death and Hades. So A, C read. But B and Vulgate read, "to him."

<hi type="bold">fourth part of the earth--</hi>answering to the first four seals; his portion as one of the four, being a fourth part.

<hi type="bold">death--</hi>pestilence; compare <reference osisRef="Ezek.14.21">Eze 14:21</reference> with the four judgments here, the sword, famine, pestilence, and wild beasts; the famine the consequence of the sword; pestilence, that of famine; and beasts multiplying by the consequent depopulation.

<hi type="bold">with the beasts--</hi>Greek, "by"; more direct agency. These four seals are marked off from the three last, by the four living creatures introducing them with "Come." The calamities indicated are not restricted to one time, but extend through the whole period of Church history to the coming of Christ, before which last great and terrible day of the Lord they shall reach highest aggravation. The first seal is the summary, Christ going forth conquering till all enemies are subdued under Him, with a view to which the judgments subsequently specified accompany the preaching of the Gospel for a witness to all nations.

8. pale-- "livid" [Alford]. Death-- personified. Hell-- Hades personified. unto them-- Death and Hades. So A, C read. But B and Vulgate read, "to him." fourth part of the earth-- answering to the first four seals; his portion as one of the four, being a fourth part. death-- pestilence; compare Eze 14:21 with the four judgments here, the sword, famine, pestilence, and wild beasts; the famine the consequence of the sword; pestilence, that of famine; and beasts multiplying by the consequent depopulation. with the beasts-- Greek, "by"; more direct agency. These four seals are marked off from the three last, by the four living creatures introducing them with "Come." The calamities indicated are not restricted to one time, but extend through the whole period of Church history to the coming of Christ, before which last great and terrible day of the Lord they shall reach highest aggravation. The first seal is the summary, Christ going forth conquering till all enemies are subdued under Him, with a view to which the judgments subsequently specified accompany the preaching of the Gospel for a witness to all nations.


9. The three last seals relate to the invisible, as the first four to the visible world; the fifth, to the martyrs who have died as believers; the sixth, to those who have died, or who shall be found at Christ's coming, unbelievers, namely, "the kings ... great men ... bondman ... freeman"; the seventh, to the silence in heaven. The scene changes from earth to heaven; so that interpretations which make these three last consecutive to the first four seals, are very doubtful.

<hi type="bold">I saw--</hi>in spirit. For souls are not naturally visible.

<hi type="bold">under the altar--</hi>As the blood of sacrificial victims slain on the altar was poured at the bottom of the altar, so the souls of those sacrificed for Christ's testimony are symbolically represented as under the altar, in heaven; for the life or animal soul is in the blood, and blood is often represented as crying for vengeance (<reference osisRef="Gen.4.10">Ge 4:10</reference>). The altar in heaven, antitypical to the altar of sacrifice, is Christ crucified. As it is the altar that sanctifies the gift, so it is Christ alone who makes our obedience, and even our sacrifice of life for the truth, acceptable to God. The sacrificial altar was not in the sanctuary, but outside; so Christ's literal sacrifice and the figurative sacrifice of the martyrs took place, not in the heavenly sanctuary, but outside, here on earth. The only altar in heaven is that antitypical to the temple altar of incense. The blood of the martyrs cries from the earth under Christ's cross, whereon they may be considered virtually to have been sacrificed; their souls cry from under the altar of incense, which is Christ in heaven, by whom alone the incense of praise is accepted before God. They are under Christ, in His immediate presence, shut up unto Him in joyful eager expectancy until He shall come to raise the sleeping dead. Compare the language of 2 Maccabees 7:36 as indicating Jewish opinion on the subject. Our brethren who have now suffered a short pain are dead under (Greek) God's covenant of everlasting life.

<hi type="bold">testimony which they held--</hi>that is, which they bore, as committed to them to bear. Compare <reference osisRef="Rev.12.17">Re 12:17</reference>, "Have (same Greek as here) the testimony of Jesus."

9. The three last seals relate to the invisible, as the first four to the visible world; the fifth, to the martyrs who have died as believers; the sixth, to those who have died, or who shall be found at Christ's coming, unbelievers, namely, "the kings... great men... bondman... freeman"; the seventh, to the silence in heaven. The scene changes from earth to heaven; so that interpretations which make these three last consecutive to the first four seals, are very doubtful. I saw-- in spirit. For souls are not naturally visible. under the altar-- As the blood of sacrificial victims slain on the altar was poured at the bottom of the altar, so the souls of those sacrificed for Christ's testimony are symbolically represented as under the altar, in heaven; for the life or animal soul is in the blood, and blood is often represented as crying for vengeance (Ge 4:10). The altar in heaven, antitypical to the altar of sacrifice, is Christ crucified. As it is the altar that sanctifies the gift, so it is Christ alone who makes our obedience, and even our sacrifice of life for the truth, acceptable to God. The sacrificial altar was not in the sanctuary, but outside; so Christ's literal sacrifice and the figurative sacrifice of the martyrs took place, not in the heavenly sanctuary, but outside, here on earth. The only altar in heaven is that antitypical to the temple altar of incense. The blood of the martyrs cries from the earth under Christ's cross, whereon they may be considered virtually to have been sacrificed; their souls cry from under the altar of incense, which is Christ in heaven, by whom alone the incense of praise is accepted before God. They are under Christ, in His immediate presence, shut up unto Him in joyful eager expectancy until He shall come to raise the sleeping dead. Compare the language of 2 Maccabees 7:36 as indicating Jewish opinion on the subject. Our brethren who have now suffered a short pain are dead under (Greek) God's covenant of everlasting life. testimony which they held-- that is, which they bore, as committed to them to bear. Compare Re 12:17, "Have (same Greek as here) the testimony of Jesus."


<hi type="bold">10. How long--</hi>Greek, "Until when?" As in the parable the woman (symbol of the Church) cries day and night to the unjust judge for justice against her adversary who is always oppressing her (compare below, <reference osisRef="Rev.12.10">Re 12:10</reference>); so the elect (not only on earth, but under Christ's covering, and in His presence in Paradise) cry day and night to God, who will assuredly, in His own time, avenge His and their cause, "though He bear long with them." These passages need not be restricted to some particular martyrdoms, but have been, and are receiving, and shall receive partial fulfilments, until their last exhaustive fulfilment before Christ's coming. So as to the other events foretold here. The glory even of those in Paradise will only be complete when Christ's and the Church's foes are cast out, and the earth will become Christ's kingdom at His coming to raise the sleeping saints.

<hi type="bold">Lord--</hi>Greek, "Master"; implying that He has them and their foes and all His creatures as absolutely at His disposal, as a master has his slaves; hence, in <reference osisRef="Rev.6.11">Re 6:11</reference>, "fellow servants," or fellow slaves follows.

<hi type="bold">holy--</hi>Greek, "the Holy one."

<hi type="bold">avenge--</hi>"exact vengeance for our blood."

<hi type="bold">on--</hi>Greek, "from them."

<hi type="bold">that dwell on the earth--</hi>the ungodly, of earth, earthly, as distinguished from the Church, whose home and heart are even now in heavenly places.

10. How long-- Greek, "Until when?" As in the parable the woman (symbol of the Church) cries day and night to the unjust judge for justice against her adversary who is always oppressing her (compare below, Re 12:10); so the elect (not only on earth, but under Christ's covering, and in His presence in Paradise) cry day and night to God, who will assuredly, in His own time, avenge His and their cause, "though He bear long with them." These passages need not be restricted to some particular martyrdoms, but have been, and are receiving, and shall receive partial fulfilments, until their last exhaustive fulfilment before Christ's coming. So as to the other events foretold here. The glory even of those in Paradise will only be complete when Christ's and the Church's foes are cast out, and the earth will become Christ's kingdom at His coming to raise the sleeping saints. Lord-- Greek, "Master"; implying that He has them and their foes and all His creatures as absolutely at His disposal, as a master has his slaves; hence, in Re 6:11, "fellow servants," or fellow slaves follows. holy-- Greek, "the Holy one." avenge-- "exact vengeance for our blood." on-- Greek, "from them." that dwell on the earth-- the ungodly, of earth, earthly, as distinguished from the Church, whose home and heart are even now in heavenly places.


<hi type="bold">11. white robes--</hi>The three oldest manuscripts, A, B, C, read, "A white robe was given."

<hi type="bold">every one of--</hi>One oldest manuscript, B, omits this. A and C read, "unto them, unto each," that is, unto them severally. Though their joint cry for the riddance of the earth from the ungodly is not yet granted, it is intimated that it will be so in due time; meanwhile, individually they receive the white robe, indicative of light, joy, and triumphant victory over their foes; even as the Captain of their salvation goes forth on a white horse conquering and to conquer; also of purity and sanctity through Christ. Maimonides says that the Jews used to array priests, when approved of, in white robes; thus the sense is, they are admitted among the blessed ones, who, as spotless priests, minister unto God and the Lamb.

<hi type="bold">should--</hi>So C reads. But A and B, "shall rest."

<hi type="bold">a little season--</hi>One oldest manuscript, B, omits "little." A and C support it. Even if it be omitted, is it to be inferred that the "season" is short as compared with eternity? Bengel fancifully made a season (Greek, "chronus," the word here used) to be one thousand one hundred and eleven one-ninth years, and a time (<reference osisRef="Rev.12.12">Re 12:12</reference>, <reference osisRef="Rev.12.14">14</reference>, Greek, "kairos") to be a fifth of a season, that is, two hundred and twenty-two two-ninths years. The only distinction in the Greek is, a season (Greek, "chronus") is a sort of aggregate of times. Greek, "kairos," a specific time, and so of short duration. As to their rest, compare <reference osisRef="Rev.14.13">Re 14:13</reference> (the same Greek, "anapauomai"); <reference osisRef="Isa.57.2">Is 57:2</reference>; <reference osisRef="Dan.12.13">Da 12:13</reference>.

<hi type="bold">until their ... brethren ... be fulfilled--</hi>in number. Until their full number shall have been completed. The number of the elect is definitely fixed: perhaps to fill up that of the fallen angels. But this is mere conjecture. The full blessedness and glory of all the saints shall be simultaneous. The earlier shall not anticipate the later saints. A and C read, "shall have been accomplished"; B and Aleph read, "shall have accomplished (their course)."

11. white robes-- The three oldest manuscripts, A, B, C, read, "A white robe was given." every one of-- One oldest manuscript, B, omits this. A and C read, "unto them, unto each," that is, unto them severally. Though their joint cry for the riddance of the earth from the ungodly is not yet granted, it is intimated that it will be so in due time; meanwhile, individually they receive the white robe, indicative of light, joy, and triumphant victory over their foes; even as the Captain of their salvation goes forth on a white horse conquering and to conquer; also of purity and sanctity through Christ. Maimonides says that the Jews used to array priests, when approved of, in white robes; thus the sense is, they are admitted among the blessed ones, who, as spotless priests, minister unto God and the Lamb. should-- So C reads. But A and B, "shall rest." a little season-- One oldest manuscript, B, omits "little." A and C support it. Even if it be omitted, is it to be inferred that the "season" is short as compared with eternity? Bengel fancifully made a season (Greek, "chronus," the word here used) to be one thousand one hundred and eleven one-ninth years, and a time (Re 12:12, 14, Greek, "kairos") to be a fifth of a season, that is, two hundred and twenty-two two-ninths years. The only distinction in the Greek is, a season (Greek, "chronus") is a sort of aggregate of times. Greek, "kairos," a specific time, and so of short duration. As to their rest, compare Re 14:13 (the same Greek, "anapauomai"); Is 57:2; Da 12:13. until their... brethren... be fulfilled-- in number. Until their full number shall have been completed. The number of the elect is definitely fixed: perhaps to fill up that of the fallen angels. But this is mere conjecture. The full blessedness and glory of all the saints shall be simultaneous. The earlier shall not anticipate the later saints. A and C read, "shall have been accomplished"; B and Aleph read, "shall have accomplished (their course)."


12. As <reference osisRef="Rev.6.4">Re 6:4</reference>, <reference osisRef="Rev.6.6-Rev.6.8">6-8</reference>, the sword, famine, and pestilence, answer to <reference osisRef="Matt.24.6">Mt 24:6</reference>, <reference osisRef="Matt.24.7">7</reference>; <reference osisRef="Rev.6.9">Re 6:9</reference>, <reference osisRef="Rev.6.10">10</reference>, as to martyrdoms, answer to <reference osisRef="Matt.24.9">Mt 24:9</reference>, <reference osisRef="Matt.24.10">10</reference>; so this passage, <reference osisRef="Rev.6.12">Re 6:12</reference>, <reference osisRef="Rev.6.17">17</reference>, answers to <reference osisRef="Matt.24.29">Mt 24:29</reference>, <reference osisRef="Matt.24.30">30</reference>, "the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven; ... then shall all the tribes of the earth mourn, and they shall see the Son of man coming"; imagery describing the portents of the immediate coming of the day of the Lord; but not the coming itself until the elect are sealed, and the judgments invoked by the martyrs descend on the earth, the sea, and the trees (<reference osisRef="Rev.7.1-Rev.7.3">Re 7:1-3</reference>).

<hi type="bold">and, lo--</hi>So A reads. But B and C omit "lo."

<hi type="bold">earthquake--</hi>Greek, "shaking" of the heavens, the sea, and the dry land; the shaking of these mutable things being the necessary preliminary to the setting up of those things which cannot be shaken. This is one of the catchwords [Wordsworth] connecting the sixth seal with the sixth trumpet (<reference osisRef="Rev.11.13">Re 11:13</reference>) and the seventh vial (<reference osisRef="Rev.16.17-Rev.16.21">Re 16:17-21</reference>); also the seventh seal (<reference osisRef="Rev.8.5">Re 8:5</reference>).

<hi type="bold">sackcloth--</hi>One kind, made of the "hair" of Cilician goats, was called "cilicium," or Cilician cloth, and was used for tents, &c. Paul, a Cilician, made such tents (<reference osisRef="Acts.18.3">Ac 18:3</reference>).

<hi type="bold">moon--</hi>A, B, C, and oldest versions read, "the whole moon"; the full moon; not merely the crescent moon.

<hi type="bold">as blood--</hi>(<reference osisRef="Joel.2.31">Joe 2:31</reference>).

12. As Re 6:4, 6-8, the sword, famine, and pestilence, answer to Mt 24:6, 7; Re 6:9, 10, as to martyrdoms, answer to Mt 24:9, 10; so this passage, Re 6:12, 17, answers to Mt 24:29, 30, "the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven;... then shall all the tribes of the earth mourn, and they shall see the Son of man coming"; imagery describing the portents of the immediate coming of the day of the Lord; but not the coming itself until the elect are sealed, and the judgments invoked by the martyrs descend on the earth, the sea, and the trees (Re 7:1-3). and, lo-- So A reads. But B and C omit "lo." earthquake-- Greek, "shaking" of the heavens, the sea, and the dry land; the shaking of these mutable things being the necessary preliminary to the setting up of those things which cannot be shaken. This is one of the catchwords [Wordsworth] connecting the sixth seal with the sixth trumpet (Re 11:13) and the seventh vial (Re 16:17-21); also the seventh seal (Re 8:5). sackcloth-- One kind, made of the "hair" of Cilician goats, was called "cilicium," or Cilician cloth, and was used for tents, &c. Paul, a Cilician, made such tents (Ac 18:3). moon-- A, B, C, and oldest versions read, "the whole moon"; the full moon; not merely the crescent moon. as blood-- (Joe 2:31).


<hi type="bold">13. stars ... fell ... as a fig tree casteth her ... figs--</hi>(<reference osisRef="Isa.34.4">Is 34:4</reference>; <reference osisRef="Nah.3.12">Na 3:12</reference>). The Church shall be then ripe for glorification, the Antichristian world for destruction, which shall be accompanied with mighty phenomena in nature. As to the stars falling to the earth, Scripture describes natural phenomena as they would appear to the spectator, not in the language of scientific accuracy; and yet, while thus adapting itself to ordinary men, it drops hints which show that it anticipates the discoveries of modern science.

13. stars... fell... as a fig tree casteth her... figs-- (Is 34:4; Na 3:12). The Church shall be then ripe for glorification, the Antichristian world for destruction, which shall be accompanied with mighty phenomena in nature. As to the stars falling to the earth, Scripture describes natural phenomena as they would appear to the spectator, not in the language of scientific accuracy; and yet, while thus adapting itself to ordinary men, it drops hints which show that it anticipates the discoveries of modern science.


<hi type="bold">14. departed--</hi>Greek, "was separated from" its place; "was made to depart." Not as Alford, "parted asunder"; for, on the contrary, it was rolled together as a scroll which had been open is rolled up and laid aside. There is no "asunder one from another" here in the Greek, as in <reference osisRef="Acts.15.39">Ac 15:39</reference>, which Alford copies.

<hi type="bold">mountain ... moved out of ... places--</hi>(<reference osisRef="Ps.121.1">Psa 121:1</reference>, Margin; <reference osisRef="Jer.3.23">Jr 3:23</reference>; <reference osisRef="Jer.4.24">4:24</reference>; <reference osisRef="Nah.1.5">Na 1:5</reference>). This total disruption shall be the precursor of the new earth, just as the pre-Adamic convulsions prepared it for its present occupants.

14. departed-- Greek, "was separated from" its place; "was made to depart." Not as Alford, "parted asunder"; for, on the contrary, it was rolled together as a scroll which had been open is rolled up and laid aside. There is no "asunder one from another" here in the Greek, as in Ac 15:39, which Alford copies. mountain... moved out of... places-- (Psa 121:1, Margin; Jr 3:23; 4:24; Na 1:5). This total disruption shall be the precursor of the new earth, just as the pre-Adamic convulsions prepared it for its present occupants.


<hi type="bold">15. kings ... hid themselves--</hi>Where was now the spirit of those whom the world has so greatly feared? [Bengel].

<hi type="bold">great men--</hi>statesmen and high civil officers.

<hi type="bold">rich men ... chief captains--</hi>The three oldest manuscripts, A, B, C, transpose thus, "chief captains ... rich men."

<hi type="bold">mighty--</hi>The three oldest manuscripts, A, B, and C read, "strong" physically (<reference osisRef="Ps.33.16">Psa 33:16</reference>).

<hi type="bold">in--</hi>literally "into"; ran into, so as to hide themselves in.

<hi type="bold">dens--</hi>"caves."

15. kings... hid themselves-- Where was now the spirit of those whom the world has so greatly feared? [Bengel]. great men-- statesmen and high civil officers. rich men... chief captains-- The three oldest manuscripts, A, B, C, transpose thus, "chief captains... rich men." mighty-- The three oldest manuscripts, A, B, and C read, "strong" physically (Psa 33:16). in-- literally "into"; ran into, so as to hide themselves in. dens-- "caves."


<hi type="bold">16. from the face--</hi>(<reference osisRef="Ps.34.16">Psa 34:16</reference>). On the whole verse, compare <reference osisRef="Hos.10.8">Ho 10:8</reference>; <reference osisRef="Luke.23.30">Lu 23:30</reference>.

16. from the face-- (Psa 34:16). On the whole verse, compare Ho 10:8; Lu 23:30.


17. Literally, "the day, the great (day)," which can only mean the last great day. After the Lord has exhausted all His ordinary judgments, the sword, famine, pestilence, and wild beasts, and still sinners are impenitent, the great day of the Lord itself' shall come. <reference osisRef="Matt.24.6-Matt.24.29">Mt 24:6-29</reference> plainly forms a perfect parallelism to the six seals, not only in the events, but also in the order of their occurrence: <reference osisRef="Matt.24.3">Mt 24:3</reference>, the first seal; <reference osisRef="Matt.24.6">Mt 24:6</reference>, the second seal; <reference osisRef="Matt.24.7">Mt 24:7</reference>, the third seal; <reference osisRef="Matt.24.7">Mt 24:7</reference>, end, the fourth seal; <reference osisRef="Matt.24.9">Mt 24:9</reference>, the fifth seal, the persecutions and abounding iniquity under which, as well as consequent judgments accompanied with gospel preaching to all nations as a witness, are particularly detailed, <reference osisRef="Matt.24.9-Matt.24.28">Mt 24:9-28</reference>; <reference osisRef="Matt.24.29">Mt 24:29</reference>, the sixth seal.

<hi type="bold">to stand--</hi>to stand justified, and not condemned before the Judge. Thus the sixth seal brings us to the verge of the Lord's coming. The ungodly "tribes of the earth" tremble at the signs of His immediate approach. But before He actually inflicts the blow in person, "the elect" must be "gathered "out. <chapter eID="Rev.6"/>

17. Literally, "the day, the great (day)," which can only mean the last great day. After the Lord has exhausted all His ordinary judgments, the sword, famine, pestilence, and wild beasts, and still sinners are impenitent, the great day of the Lord itself' shall come. Mt 24:6-29 plainly forms a perfect parallelism to the six seals, not only in the events, but also in the order of their occurrence: Mt 24:3, the first seal; Mt 24:6, the second seal; Mt 24:7, the third seal; Mt 24:7, end, the fourth seal; Mt 24:9, the fifth seal, the persecutions and abounding iniquity under which, as well as consequent judgments accompanied with gospel preaching to all nations as a witness, are particularly detailed, Mt 24:9-28; Mt 24:29, the sixth seal. to stand-- to stand justified, and not condemned before the Judge. Thus the sixth seal brings us to the verge of the Lord's coming. The ungodly "tribes of the earth" tremble at the signs of His immediate approach. But before He actually inflicts the blow in person, "the elect" must be "gathered "out.


<title type="x-s2">CHAPTER 7</title> <title type="x-s3"><reference osisRef="Rev.7.1-Rev.7.17">Re 7:1-17</reference>. Sealing of the Elect of Israel. The Countless Multitude of the Gentile Elect.</title>

<hi type="bold">1. And--</hi>so B and Syriac. But A, C, Vulgate, and Coptic omit "and."

<hi type="bold">after these things--</hi>A, B, C, and Coptic read, "after this." The two visions in this chapter come in as an episode after the sixth seal, and before the seventh seal. It is clear that, though "Israel" may elsewhere designate the spiritual Israel, "the elect (Church) on earth" [Alford], here, where the names of the tribes one by one are specified, these names cannot have any but the literal meaning. The second advent will be the time of the restoration of the kingdom to Israel, when the times of the Gentiles shall have been fulfilled, and the Jews shall at last say, "Blessed is He that cometh in the name of the Lord." The period of the Lord's absence has been a blank in the history of the Jews as a nation. As then Revelation is the Book of the Second Advent [De Burgh], naturally mention of God's restored favor to Israel occurs among the events that usher in Christ's advent.

<hi type="bold">earth ... sea ... tree--</hi>The judgments to descend on these are in answer to the martyrs' prayer under the fifth seal. Compare the same judgments under the fifth trumpet, the sealed being exempt (<reference osisRef="Rev.9.4">Re 9:4</reference>).

<hi type="bold">on any tree--</hi>Greek, "against any tree" (Greek, "epi ti dendron": but "on the earth," Greek, "epi tees gees").

CHAPTER 7 Re 7:1-17. Sealing of the Elect of Israel. The Countless Multitude of the Gentile Elect. 1. And-- so B and Syriac. But A, C, Vulgate, and Coptic omit "and." after these things-- A, B, C, and Coptic read, "after this." The two visions in this chapter come in as an episode after the sixth seal, and before the seventh seal. It is clear that, though "Israel" may elsewhere designate the spiritual Israel, "the elect (Church) on earth" [Alford], here, where the names of the tribes one by one are specified, these names cannot have any but the literal meaning. The second advent will be the time of the restoration of the kingdom to Israel, when the times of the Gentiles shall have been fulfilled, and the Jews shall at last say, "Blessed is He that cometh in the name of the Lord." The period of the Lord's absence has been a blank in the history of the Jews as a nation. As then Revelation is the Book of the Second Advent [De Burgh], naturally mention of God's restored favor to Israel occurs among the events that usher in Christ's advent. earth... sea... tree-- The judgments to descend on these are in answer to the martyrs' prayer under the fifth seal. Compare the same judgments under the fifth trumpet, the sealed being exempt (Re 9:4). on any tree-- Greek, "against any tree" (Greek, "epi ti dendron": but "on the earth," Greek, "epi tees gees").


<hi type="bold">2. from the east--</hi>Greek, "the rising of the sun." The quarter from which God's glory oftenest manifests itself.

2. from the east-- Greek, "the rising of the sun." The quarter from which God's glory oftenest manifests itself.


<hi type="bold">3. Hurt not--</hi>by letting loose the destructive winds.

<hi type="bold">till we have sealed the servants of our God--</hi>parallel to <reference osisRef="Matt.24.31">Mt 24:31</reference>, "His angels ... shall gather together His elect from the four winds." God's love is such, that He cannot do anything in the way of judgment, till His people are secured from hurt (<reference osisRef="Gen.19.22">Ge 19:22</reference>). Israel, at the eve of the Lord's coming, shall be found re-embodied as a nation; for its tribes are distinctly specified (Joseph, however, being substituted for Dan; whether because Antichrist is to come from Dan, or because Dan is to be Antichrist's especial tool [Aretas, tenth century], compare <reference osisRef="Gen.49.17">Ge 49:17</reference>; <reference osisRef="Jer.8.16">Jr 8:16</reference>; <reference osisRef="Amos.8.14">Am 8:14</reference>; just as there was a Judas among the Twelve). Out of these tribes a believing remnant will be preserved from the judgments which shall destroy all the Antichristian confederacy (<reference osisRef="Rev.6.12-Rev.6.17">Re 6:12-17</reference>), and shall be transfigured with the elect Church of all nations, namely, 144,000 (or whatever number is meant by this symbolical number), who shall faithfully resist the seductions of Antichrist, while the rest of the nation, restored to Palestine in unbelief, are his dupes, and at last his victims. Previously to the Lord's judgments on Antichrist and his hosts, these latter shall destroy two-thirds of the nation, one-third escaping, and, by the Spirit's operation through affliction, turning to the Lord, which remnant shall form the nucleus on earth of the Israelite nation that is from this time to stand at the head of the millennial nations of the world. Israel's spiritual resurrection shall be "as life from the dead" to all the nations. As now a regeneration goes on here and there of individuals, so there shall then be a regeneration of nations universally, and this in connection with Christ's coming. <reference osisRef="Matt.24.34">Mt 24:34</reference>; "this generation (the Jewish nation) shall not pass till all these things be fulfilled," which implies that Israel can no more pass away before Christ's advent, than Christ's own words can pass away (the same Greek), <reference osisRef="Matt.24.35">Mt 24:35</reference>. So exactly <reference osisRef="Zech.13.8">Zec 13:8</reference>, <reference osisRef="Zech.13.9">9</reference>; <reference osisRef="Zech.14.2-Zech.14.4">14:2-4</reference>, 9-21; compare Zec 12:2-14; 13:1, 2. So also <reference osisRef="Ezek.8.17">Eze 8:17</reference>, <reference osisRef="Ezek.8.18">18</reference>; <reference osisRef="Ezek.9.1-Ezek.9.7">9:1-7</reference>, especially <reference osisRef="Ezek.9.4">Eze 9:4</reference>. Compare also <reference osisRef="Ezek.10.2">Eze 10:2</reference> with <reference osisRef="Rev.8.5">Re 8:5</reference>, where the final judgments actually fall on the earth, with the same accompaniment, the fire of the altar cast into the earth, including the fire scattered over the city. So again, <reference osisRef="Rev.14.1">Re 14:1</reference>, the same 144,000 appear on Zion with the Father's name in their forehead, at the close of the section, the twelfth through fourteenth chapters, concerning the Church and her foes. Not that the saints are exempt from trial: <reference osisRef="Rev.7.14">Re 7:14</reference> proves the contrary; but their trials are distinct from the destroying judgments that fall on the world; from these they are exempted, as Israel was from the plagues of Egypt, especially from the last, the Israelite doors having the protecting seal of the blood-mark.

<hi type="bold">foreheads--</hi>the most conspicuous and noblest part of man's body; on which the helmet, "the hope of salvation," is worn.

3. Hurt not-- by letting loose the destructive winds. till we have sealed the servants of our God-- parallel to Mt 24:31, "His angels... shall gather together His elect from the four winds." God's love is such, that He cannot do anything in the way of judgment, till His people are secured from hurt (Ge 19:22). Israel, at the eve of the Lord's coming, shall be found re-embodied as a nation; for its tribes are distinctly specified (Joseph, however, being substituted for Dan; whether because Antichrist is to come from Dan, or because Dan is to be Antichrist's especial tool [Aretas, tenth century], compare Ge 49:17; Jr 8:16; Am 8:14; just as there was a Judas among the Twelve). Out of these tribes a believing remnant will be preserved from the judgments which shall destroy all the Antichristian confederacy (Re 6:12-17), and shall be transfigured with the elect Church of all nations, namely, 144,000 (or whatever number is meant by this symbolical number), who shall faithfully resist the seductions of Antichrist, while the rest of the nation, restored to Palestine in unbelief, are his dupes, and at last his victims. Previously to the Lord's judgments on Antichrist and his hosts, these latter shall destroy two-thirds of the nation, one-third escaping, and, by the Spirit's operation through affliction, turning to the Lord, which remnant shall form the nucleus on earth of the Israelite nation that is from this time to stand at the head of the millennial nations of the world. Israel's spiritual resurrection shall be "as life from the dead" to all the nations. As now a regeneration goes on here and there of individuals, so there shall then be a regeneration of nations universally, and this in connection with Christ's coming. Mt 24:34; "this generation (the Jewish nation) shall not pass till all these things be fulfilled," which implies that Israel can no more pass away before Christ's advent, than Christ's own words can pass away (the same Greek), Mt 24:35. So exactly Zec 13:8, 9; 14:2-4, 9-21; compare Zec 12:2-14; 13:1, 2. So also Eze 8:17, 18; 9:1-7, especially Eze 9:4. Compare also Eze 10:2 with Re 8:5, where the final judgments actually fall on the earth, with the same accompaniment, the fire of the altar cast into the earth, including the fire scattered over the city. So again, Re 14:1, the same 144,000 appear on Zion with the Father's name in their forehead, at the close of the section, the twelfth through fourteenth chapters, concerning the Church and her foes. Not that the saints are exempt from trial: Re 7:14 proves the contrary; but their trials are distinct from the destroying judgments that fall on the world; from these they are exempted, as Israel was from the plagues of Egypt, especially from the last, the Israelite doors having the protecting seal of the blood-mark. foreheads-- the most conspicuous and noblest part of man's body; on which the helmet, "the hope of salvation," is worn.


4. Twelve is the number of the tribes, and appropriate to the Church: three by four: three, the divine number, multiplied by four, the number for world-wide extension. Twelve by twelve implies fixity and completeness, which is taken a thousandfold in 144,000. A thousand implies the world perfectly pervaded by the divine; for it is ten, the world number, raised to the power of three, the number of God.

<hi type="bold">of all the tribes--</hi>literally, "out of every tribe"; not 144,000 of each tribe, but the aggregate of the twelve thousand from every tribe.

<hi type="bold">children--</hi>Greek, "sons of Israel." <reference osisRef="Rev.3.12">Re 3:12</reference>; <reference osisRef="Rev.21.12">21:12</reference>, are no objection, as Alford thinks, to the literal Israel being meant; for, in consummated glory, still the Church will be that "built on the foundation of the (Twelve) apostles (Israelites), Jesus Christ (an Israelite) being the chief corner-stone." Gentile believers shall have the name of Jerusalem written on them, in that they shall share the citizenship antitypical to that of the literal Jerusalem.

4. Twelve is the number of the tribes, and appropriate to the Church: three by four: three, the divine number, multiplied by four, the number for world-wide extension. Twelve by twelve implies fixity and completeness, which is taken a thousandfold in 144,000. A thousand implies the world perfectly pervaded by the divine; for it is ten, the world number, raised to the power of three, the number of God. of all the tribes-- literally, "out of every tribe"; not 144,000 of each tribe, but the aggregate of the twelve thousand from every tribe. children-- Greek, "sons of Israel." Re 3:12; 21:12, are no objection, as Alford thinks, to the literal Israel being meant; for, in consummated glory, still the Church will be that "built on the foundation of the (Twelve) apostles (Israelites), Jesus Christ (an Israelite) being the chief corner-stone." Gentile believers shall have the name of Jerusalem written on them, in that they shall share the citizenship antitypical to that of the literal Jerusalem.


5-8. Judah (meaning praise) stands first, as Jesus' tribe. Benjamin, the youngest, is last; and with him is associated second last, Joseph. Reuben, as originally first-born, comes next after Judah, to whom it gave place, having by sin lost its primogeniture right. Besides the reason given above (see on <reference osisRef="Rev.7.2">Re 7:2</reference>), another akin for the omission of Dan, is, its having been the first to lapse into idolatry (<reference osisRef="Judg.18.1-Judg.18.31">Jud 18:1-31</reference>); for which same reason the name Ephraim, also (compare <reference osisRef="Judg.17.1-Judg.17.3">Jud 17:1-3</reference>; <reference osisRef="Hos.4.17">Ho 4:17</reference>), is omitted, and Joseph substituted. Also, it had been now for long almost extinct. Long before, the Hebrews say [Grotius], it was reduced to the one family of Hussim, which perished subsequently in the wars before Ezra's time. Hence it is omitted in the fourth through eighth chapters of First Chronicles. Dan's small numbers are joined here to Naphtali's, whose brother he was by the same mother [Bengel]. The twelve times twelve thousand sealed ones of Israel are the nucleus of transfigured humanity [Auberlen], to which the elect Gentiles are joined, "a multitude which no man could number," <reference osisRef="Rev.7.9">Re 7:9</reference> (that is, the Church of Jews and Gentiles indiscriminately, in which the Gentiles are the predominant element, <reference osisRef="Luke.21.24">Lu 21:24</reference>. The word "tribes," Greek, implies that believing Israelites are in this countless multitude). Both are in heaven, yet ruling over the earth, as ministers of blessing to its inhabitants: while upon earth the world of nations is added to the kingdom of Israel. The twelve apostles stand at the head of the whole. The upper and the lower congregation, though distinct, are intimately associated.

5-8. Judah (meaning praise) stands first, as Jesus' tribe. Benjamin, the youngest, is last; and with him is associated second last, Joseph. Reuben, as originally first-born, comes next after Judah, to whom it gave place, having by sin lost its primogeniture right. Besides the reason given above (see on Re 7:2), another akin for the omission of Dan, is, its having been the first to lapse into idolatry (Jud 18:1-31); for which same reason the name Ephraim, also (compare Jud 17:1-3; Ho 4:17), is omitted, and Joseph substituted. Also, it had been now for long almost extinct. Long before, the Hebrews say [Grotius], it was reduced to the one family of Hussim, which perished subsequently in the wars before Ezra's time. Hence it is omitted in the fourth through eighth chapters of First Chronicles. Dan's small numbers are joined here to Naphtali's, whose brother he was by the same mother [Bengel]. The twelve times twelve thousand sealed ones of Israel are the nucleus of transfigured humanity [Auberlen], to which the elect Gentiles are joined, "a multitude which no man could number," Re 7:9 (that is, the Church of Jews and Gentiles indiscriminately, in which the Gentiles are the predominant element, Lu 21:24. The word "tribes," Greek, implies that believing Israelites are in this countless multitude). Both are in heaven, yet ruling over the earth, as ministers of blessing to its inhabitants: while upon earth the world of nations is added to the kingdom of Israel. The twelve apostles stand at the head of the whole. The upper and the lower congregation, though distinct, are intimately associated.


<hi type="bold">9. no man--</hi>Greek, "no one."

<hi type="bold">of all nations--</hi>Greek, "OUT OF every nation." The human race is "one nation" by origin, but afterwards separated itself into tribes, peoples, and tongues; hence, the one singular stands first, followed by the three plurals.

<hi type="bold">kindreds--</hi>Greek, "tribes."

<hi type="bold">people--</hi>Greek, "peoples." The "first-fruits unto the Lamb," the 144,000 (<reference osisRef="Rev.14.1-Rev.14.4">Re 14:1-4</reference>) of Israel, are followed by a copious harvest of all nations, an election out of the Gentiles, as the 144,000 are an election out of Israel (see on <reference osisRef="Rev.7.3">Re 7:3</reference>).

<hi type="bold">white robes--</hi>(See on <reference osisRef="Rev.6.11">Re 6:11</reference>; also <reference osisRef="Rev.3.5">Re 3:5</reference>, <reference osisRef="Rev.3.18">18</reference>; <reference osisRef="Rev.4.4">4:4</reference>).

<hi type="bold">palms in ... hands--</hi>the antitype to Christ's entry into Jerusalem amidst the palm-bearing multitude. This shall be just when He is about to come visibly and take possession of His kingdom. The palm branch is the symbol of joy and triumph. It was used at the feast of tabernacles, on the fifteenth day of the seventh month, when they kept feast to God in thanksgiving for the ingathered fruits. The antitype shall be the completed gathering in of the harvest of the elect redeemed here described. Compare <reference osisRef="Zech.14.16">Zec 14:16</reference>, whence it appears that the earthly feast of tabernacles will be renewed, in commemoration of Israel's preservation in her long wilderness-like sojourn among the nations from which she shall now be delivered, just as the original typical feast was to commemorate her dwelling for forty years in booths or tabernacles in the literal wilderness.

9. no man-- Greek, "no one." of all nations-- Greek, "OUT OF every nation." The human race is "one nation" by origin, but afterwards separated itself into tribes, peoples, and tongues; hence, the one singular stands first, followed by the three plurals. kindreds-- Greek, "tribes." people-- Greek, "peoples." The "first-fruits unto the Lamb," the 144,000 (Re 14:1-4) of Israel, are followed by a copious harvest of all nations, an election out of the Gentiles, as the 144,000 are an election out of Israel (see on Re 7:3). white robes-- (See on Re 6:11; also Re 3:5, 18; 4:4). palms in... hands-- the antitype to Christ's entry into Jerusalem amidst the palm-bearing multitude. This shall be just when He is about to come visibly and take possession of His kingdom. The palm branch is the symbol of joy and triumph. It was used at the feast of tabernacles, on the fifteenth day of the seventh month, when they kept feast to God in thanksgiving for the ingathered fruits. The antitype shall be the completed gathering in of the harvest of the elect redeemed here described. Compare Zec 14:16, whence it appears that the earthly feast of tabernacles will be renewed, in commemoration of Israel's preservation in her long wilderness-like sojourn among the nations from which she shall now be delivered, just as the original typical feast was to commemorate her dwelling for forty years in booths or tabernacles in the literal wilderness.


<hi type="bold">10. cried--</hi>Greek, "cry," in the three oldest manuscripts, A, B, C, Vulgate, Syriac, and Coptic. It is their continuing, ceaseless employment.

<hi type="bold">Salvation--</hi>literally, "THE salvation"; all the praise of our salvation be ascribed to our God. At the Lord's entry into Jerusalem, the type, similarly "salvation" is the cry of the palm-bearing multitudes. Hosanna means "save us now"; taken from <reference osisRef="Ps.118.25">Psa 118:25</reference>, in which Psalm (<reference osisRef="Ps.118.14">Psa 118:14</reference>, 15, 21, 26) the same connection occurs between salvation, the tabernacles of the righteous, and the Jews' cry to be repeated by the whole nation at Christ's coming, "Blessed be He that cometh in the name of the Lord."

10. cried-- Greek, "cry," in the three oldest manuscripts, A, B, C, Vulgate, Syriac, and Coptic. It is their continuing, ceaseless employment. Salvation-- literally, "THE salvation"; all the praise of our salvation be ascribed to our God. At the Lord's entry into Jerusalem, the type, similarly "salvation" is the cry of the palm-bearing multitudes. Hosanna means "save us now"; taken from Psa 118:25, in which Psalm (Psa 118:14, 15, 21, 26) the same connection occurs between salvation, the tabernacles of the righteous, and the Jews' cry to be repeated by the whole nation at Christ's coming, "Blessed be He that cometh in the name of the Lord."


11. The angels, as in <reference osisRef="Rev.5.11">Re 5:11</reference>, in their turn take up the anthem of praise. There it was "many angels," here it is "all the angels."

<hi type="bold">stood--</hi>"were standing" [Alford].

11. The angels, as in Re 5:11, in their turn take up the anthem of praise. There it was "many angels," here it is "all the angels." stood-- "were standing" [Alford].


12. Greek, "The blessing, the glory, the wisdom, the thanksgiving, the honor, the power, the might [the doxology is sevenfold, implying its totality and completeness], unto the ages of the ages."


<hi type="bold">13. answered--</hi>namely, to my thoughts; spoke, asking the question which might have been expected to arise in John's mind from what has gone before. One of the twenty-four elders, representing the Old and New Testament ministry, appropriately acts as interpreter of this vision of the glorified Church.

<hi type="bold">What, &c.--</hi>Greek order, "These which are arrayed in white robes, WHO are they?"

13. answered-- namely, to my thoughts; spoke, asking the question which might have been expected to arise in John's mind from what has gone before. One of the twenty-four elders, representing the Old and New Testament ministry, appropriately acts as interpreter of this vision of the glorified Church. What, &c.-- Greek order, "These which are arrayed in white robes, WHO are they?"


<hi type="bold">14. Sir--</hi>Greek, "Lord." B, C, Vulgate, Syriac, Coptic versions, and Cyprian read, "My Lord." A omits "My," as English Version.

<hi type="bold">thou knowest--</hi>taken from <reference osisRef="Ezek.37.3">Eze 37:3</reference>. Comparatively ignorant ourselves of divine things, it is well for us to look upward for divinely communicated knowledge.

<hi type="bold">came--</hi>rather as Greek, "come"; implying that they are just come.

<hi type="bold">great tribulation--</hi>Greek, "THE great tribulation"; "the tribulation, the great one," namely, the tribulation to which the martyrs were exposed under the fifth seal, the same which Christ foretells as about to precede His coming (<reference osisRef="Matt.24.21">Mt 24:21</reference>, great tribulation), and followed by the same signs as the sixth seal (<reference osisRef="Matt.24.29">Mt 24:29</reference>, <reference osisRef="Matt.24.30">30</reference>), compare <reference osisRef="Dan.12.1">Da 12:1</reference>; including also retrospectively all the tribulation which the saints of all ages have had to pass through. Thus this seventh chapter is a recapitulation of the vision of the six seals, <reference osisRef="Rev.6.1-Rev.6.17">Re 6:1-17</reference>, to fill up the outline there given in that part of it which affects the faithful of that day. There, however, their number was waiting to be completed, but here it is completed, and they are seen taken out of the earth before the judgments on the Antichristian apostasy; with their Lord, they, and all His faithful witnesses and disciples of past ages, wait for His coming and their coming to be glorified and reign together with Him. Meanwhile, in contrast with their previous sufferings, they are exempt from the hunger, thirst, and scorching heats of their life on earth (<reference osisRef="Rev.7.16">Re 7:16</reference>), and are fed and refreshed by the Lamb of God Himself (<reference osisRef="Rev.7.17">Re 7:17</reference>; <reference osisRef="Rev.14.1-Rev.14.4">14:1-4</reference>, <reference osisRef="1Cor.14.13">13</reference>); an earnest of their future perfect blessedness in both body and soul united (Re 21:4-6; 22:1-5).

<hi type="bold">washed ... robes ... white in the blood of ... Lamb--</hi>(<reference osisRef="Rev.1.5">Re 1:5</reference>; <reference osisRef="Isa.1.18">Is 1:18</reference>; <reference osisRef="Heb.9.14">He 9:14</reference>; <reference osisRef="1John.1.7">1Jo 1:7</reference>; compare <reference osisRef="Isa.61.10">Is 61:10</reference>; <reference osisRef="Zech.3.3-Zech.3.5">Zec 3:3-5</reference>). Faith applies to the heart the purifying blood; once for all for justification, continually throughout the life for sanctification.

14. Sir-- Greek, "Lord." B, C, Vulgate, Syriac, Coptic versions, and Cyprian read, "My Lord." A omits "My," as English Version. thou knowest-- taken from Eze 37:3. Comparatively ignorant ourselves of divine things, it is well for us to look upward for divinely communicated knowledge. came-- rather as Greek, "come"; implying that they are just come. great tribulation-- Greek, "THE great tribulation"; "the tribulation, the great one," namely, the tribulation to which the martyrs were exposed under the fifth seal, the same which Christ foretells as about to precede His coming (Mt 24:21, great tribulation), and followed by the same signs as the sixth seal (Mt 24:29, 30), compare Da 12:1; including also retrospectively all the tribulation which the saints of all ages have had to pass through. Thus this seventh chapter is a recapitulation of the vision of the six seals, Re 6:1-17, to fill up the outline there given in that part of it which affects the faithful of that day. There, however, their number was waiting to be completed, but here it is completed, and they are seen taken out of the earth before the judgments on the Antichristian apostasy; with their Lord, they, and all His faithful witnesses and disciples of past ages, wait for His coming and their coming to be glorified and reign together with Him. Meanwhile, in contrast with their previous sufferings, they are exempt from the hunger, thirst, and scorching heats of their life on earth (Re 7:16), and are fed and refreshed by the Lamb of God Himself (Re 7:17; 14:1-4, 13); an earnest of their future perfect blessedness in both body and soul united (Re 21:4-6; 22:1-5). washed... robes... white in the blood of... Lamb-- (Re 1:5; Is 1:18; He 9:14; 1Jo 1:7; compare Is 61:10; Zec 3:3-5). Faith applies to the heart the purifying blood; once for all for justification, continually throughout the life for sanctification.


<hi type="bold">15. Therefore--</hi>because they are so washed white; for without it they could never have entered God's holy heaven; <reference osisRef="Rev.22.14">Re 22:14</reference>, "Blessed are those who wash their robes (the oldest manuscripts reading), that they may have right to the tree of life, and may enter in through the gates into the city"; <reference osisRef="Rev.21.27">Re 21:27</reference>; <reference osisRef="Eph.5.26">Ep 5:26</reference>, <reference osisRef="Eph.5.27">27</reference>.

<hi type="bold">before--</hi>Greek, "in the presence of." <reference osisRef="Matt.5.8">Mt 5:8</reference>; <reference osisRef="1Cor.13.12">1Co 13:12</reference>, "face to face."

<hi type="bold">throne ... temple--</hi>These are connected because we can approach the heavenly King only through priestly mediation; therefore, Christ is at once King and Priest on His throne.

<hi type="bold">day and night--</hi>that is, perpetually; as those approved of as priests by the Sanhedrim were clothed in white, and kept by turns a perpetual watch in the temple at Jerusalem; compare as to the singers, <reference osisRef="1Chr.9.33">1Ch 9:33</reference>, "day and night"; <reference osisRef="Ps.134.1">Psa 134:1</reference>. Strictly "there is no night" in the heavenly sanctuary (<reference osisRef="Rev.22.5">Re 22:5</reference>).

<hi type="bold">in his temple--</hi>in what is the heavenly analogue to His temple on earth, for strictly there is "no temple therein" (<reference osisRef="Rev.21.22">Re 21:22</reference>), "God and the Lamb are the temple" filling the whole, so that there is no distinction of sacred and secular places; the city is the temple, and the temple the city. Compare <reference osisRef="Rev.4.8">Re 4:8</reference>, "the four living creatures rest not day and night, saying, Holy," &c.

<hi type="bold">shall dwell among them--</hi>rather (Greek, "scenosei ep' autous"), "shall be the tabernacle over them" (compare <reference osisRef="Rev.21.3">Re 21:3</reference>; <reference osisRef="Lev.26.11">Le 26:11</reference>, especially <reference osisRef="Isa.4.5">Is 4:5</reference>, <reference osisRef="Isa.4.6">6</reference>; <reference osisRef="Isa.8.14">8:14</reference>; <reference osisRef="Isa.25.4">25:4</reference>; <reference osisRef="Ezek.37.27">Eze 37:27</reference>). His dwelling among them is to be understood as a secondary truth, besides what is expressed, namely, His being their covert. When once He tabernacled among us as the Word made flesh, He was in great lowliness; then He shall be in great glory.

15. Therefore-- because they are so washed white; for without it they could never have entered God's holy heaven; Re 22:14, "Blessed are those who wash their robes (the oldest manuscripts reading), that they may have right to the tree of life, and may enter in through the gates into the city"; Re 21:27; Ep 5:26, 27. before-- Greek, "in the presence of." Mt 5:8; 1Co 13:12, "face to face." throne... temple-- These are connected because we can approach the heavenly King only through priestly mediation; therefore, Christ is at once King and Priest on His throne. day and night-- that is, perpetually; as those approved of as priests by the Sanhedrim were clothed in white, and kept by turns a perpetual watch in the temple at Jerusalem; compare as to the singers, 1Ch 9:33, "day and night"; Psa 134:1. Strictly "there is no night" in the heavenly sanctuary (Re 22:5). in his temple-- in what is the heavenly analogue to His temple on earth, for strictly there is "no temple therein" (Re 21:22), "God and the Lamb are the temple" filling the whole, so that there is no distinction of sacred and secular places; the city is the temple, and the temple the city. Compare Re 4:8, "the four living creatures rest not day and night, saying, Holy," &c. shall dwell among them-- rather (Greek, "scenosei ep' autous"), "shall be the tabernacle over them" (compare Re 21:3; Le 26:11, especially Is 4:5, 6; 8:14; 25:4; Eze 37:27). His dwelling among them is to be understood as a secondary truth, besides what is expressed, namely, His being their covert. When once He tabernacled among us as the Word made flesh, He was in great lowliness; then He shall be in great glory.


16. (<reference osisRef="Isa.49.10">Is 49:10</reference>).

<hi type="bold">hunger no more--</hi>as they did here.

<hi type="bold">thirst any more--</hi>(<reference osisRef="John.4.13">Joh 4:13</reference>).

<hi type="bold">the sun--</hi>literally, scorching in the East. Also, symbolically, the sun of persecution.

<hi type="bold">neither ... light--</hi>Greek, "by no means at all ... light" (fall).

<hi type="bold">heat--</hi>as the sirocco.

16. (Is 49:10). hunger no more-- as they did here. thirst any more-- (Joh 4:13). the sun-- literally, scorching in the East. Also, symbolically, the sun of persecution. neither... light-- Greek, "by no means at all... light" (fall). heat-- as the sirocco.


<hi type="bold">17. in the midst of the throne--</hi>that is, in the middle point in front of the throne (<reference osisRef="Rev.5.6">Re 5:6</reference>).

<hi type="bold">feed--</hi>Greek, "tend as a shepherd."

<hi type="bold">living fountains of water--</hi>A, B, Vulgate, and Cyprian read, (eternal) "life's fountains of waters." "Living" is not supported by the old authorities. <chapter eID="Rev.7"/>

17. in the midst of the throne-- that is, in the middle point in front of the throne (Re 5:6). feed-- Greek, "tend as a shepherd." living fountains of water-- A, B, Vulgate, and Cyprian read, (eternal) "life's fountains of waters." "Living" is not supported by the old authorities.


<title type="x-s2">CHAPTER 8</title> <title type="x-s3"><reference osisRef="Rev.8.1-Rev.8.13">Re 8:1-13</reference>. Seventh Seal. Preparation for the Seven Trumpets. The First Four and the Consequent Plagues.</title>

<hi type="bold">1. was--</hi>Greek, "came to pass"; "began to be."

<hi type="bold">silence in heaven about ... half an hour--</hi>The last seal having been broken open, the book of God's eternal plan of redemption is opened for the Lamb to read to the blessed ones in heaven. The half hour's silence contrasts with the previous jubilant songs of the great multitude, taken up by the angels (<reference osisRef="Rev.7.9-Rev.7.11">Re 7:9-11</reference>). It is the solemn introduction to the employments and enjoyments of the eternal Sabbath-rest of the people of God, commencing with the Lamb's reading the book heretofore sealed up, and which we cannot know till then. In <reference osisRef="Rev.10.4">Re 10:4</reference>, similarly at the eve of the sounding of the seventh trumpet, when the seven thunders uttered their voices, John is forbidden to write them. The seventh trumpet (<reference osisRef="Rev.11.15-Rev.11.19">Re 11:15-19</reference>) winds up God's vast plan of providence and grace in redemption, just as the seventh seal brings it to the same consummation. So also the seventh vial, <reference osisRef="Rev.16.17">Re 16:17</reference>. Not that the seven seals, the seven trumpets, and the seven vials, though parallel, are repetitions. They each trace the course of divine action up to the grand consummation in which they all meet, under a different aspect. Thunders, lightnings, an earthquake, and voices close the seven thunders and the seven seals alike (compare <reference osisRef="Rev.8.5">Re 8:5</reference>, with <reference osisRef="Rev.11.19">Re 11:19</reference>). Compare at the seventh vial, the voices, thunders, lightnings, and earthquake, <reference osisRef="Rev.16.18">Re 16:18</reference>. The half-hour silence is the brief pause GIVEN TO John between the preceding vision and the following one, implying, on the one hand, the solemn introduction to the eternal sabbatism which is to follow the seventh seal; and, on the other, the silence which continued during the incense-accompanied prayers which usher in the first of the seven trumpets (<reference osisRef="Rev.8.3-Rev.8.5">Re 8:3-5</reference>). In the Jewish temple, musical instruments and singing resounded during the whole time of the offering of the sacrifices, which formed the first part of the service. But at the offering of incense, solemn silence was kept ("My soul waiteth upon God," <reference osisRef="Ps.62.1">Psa 62:1</reference>; "is silent," Margin; <reference osisRef="Ps.65.1">Psa 65:1</reference>, Margin), the people praying secretly all the time. The half-hour stillness implies, too, the earnest adoring expectation with which the blessed spirits and the angels await the succeeding unfolding of God's judgments. A short space is implied; for even an hour is so used (<reference osisRef="Rev.17.12">Re 17:12</reference>; <reference osisRef="Rev.18.10">18:10</reference>, <reference osisRef="Rev.18.19">19</reference>).

CHAPTER 8 Re 8:1-13. Seventh Seal. Preparation for the Seven Trumpets. The First Four and the Consequent Plagues. 1. was-- Greek, "came to pass"; "began to be." silence in heaven about... half an hour-- The last seal having been broken open, the book of God's eternal plan of redemption is opened for the Lamb to read to the blessed ones in heaven. The half hour's silence contrasts with the previous jubilant songs of the great multitude, taken up by the angels (Re 7:9-11). It is the solemn introduction to the employments and enjoyments of the eternal Sabbath-rest of the people of God, commencing with the Lamb's reading the book heretofore sealed up, and which we cannot know till then. In Re 10:4, similarly at the eve of the sounding of the seventh trumpet, when the seven thunders uttered their voices, John is forbidden to write them. The seventh trumpet (Re 11:15-19) winds up God's vast plan of providence and grace in redemption, just as the seventh seal brings it to the same consummation. So also the seventh vial, Re 16:17. Not that the seven seals, the seven trumpets, and the seven vials, though parallel, are repetitions. They each trace the course of divine action up to the grand consummation in which they all meet, under a different aspect. Thunders, lightnings, an earthquake, and voices close the seven thunders and the seven seals alike (compare Re 8:5, with Re 11:19). Compare at the seventh vial, the voices, thunders, lightnings, and earthquake, Re 16:18. The half-hour silence is the brief pause GIVEN TO John between the preceding vision and the following one, implying, on the one hand, the solemn introduction to the eternal sabbatism which is to follow the seventh seal; and, on the other, the silence which continued during the incense-accompanied prayers which usher in the first of the seven trumpets (Re 8:3-5). In the Jewish temple, musical instruments and singing resounded during the whole time of the offering of the sacrifices, which formed the first part of the service. But at the offering of incense, solemn silence was kept ("My soul waiteth upon God," Psa 62:1; "is silent," Margin; Psa 65:1, Margin), the people praying secretly all the time. The half-hour stillness implies, too, the earnest adoring expectation with which the blessed spirits and the angels await the succeeding unfolding of God's judgments. A short space is implied; for even an hour is so used (Re 17:12; 18:10, 19).