Chapter VII (2)

II. The facts, then, to which there is reference in checking the tendency of things, and sealing the servants of God, may have been the following:――(a) The preservation of the church from extinction during those calamitous periods when ruin seemed about to sweep over the Roman world. Not only as a matter of fact was there a suspension of those impending judgments that seemed to threaten the very extinction of the empire by the invasion of the northern hordes (see Notes on ch. vi.), but there were _special_ acts in favour of the church, by which these fierce barbarians appeared not only to be restrained from destroying the church, but to be influenced by tenderness and sympathy for it, as if they were raised up to preserve it when Rome had done all it could to destroy it. It would seem _as if_ God restrained the rage of these hordes for the sake of preserving his church; _as if_ he had touched their hearts that they might give to Christians an opportunity to escape in the impending storm. We may refer here particularly to the conduct of Alaric, king of the Goths, in the attack on Rome already referred to; and, as usual, we may quote from Mr. Gibbon, who will not be suspected of a design to contribute anything to the illustration of the Apocalypse. “At the hour of midnight,” says he (vol. ii. pp. 260, 261), “the Salarian Gate was silently opened, and the inhabitants were awakened by the tremendous sound of the Gothic trumpet. Eleven hundred and sixty-three years after the foundation of Rome, the imperial city, which had subdued and civilized so considerable a part of mankind, was delivered to the licentious fury of the tribes of Germany and Scythia. The proclamation of Alaric, when he forced his entrance into the vanquished city, discovered, however, some regard for the laws of humanity and religion. He encouraged his troops boldly to seize the rewards of valour, and to enrich themselves with the spoils of a wealthy and effeminate people; but he exhorted them at the same time to spare the lives of the unresisting citizens, _and to respect the churches of the apostles St. Peter and St. Paul as holy and inviolable sanctuaries_. While the barbarians roamed through the city in quest of prey, the humble dwelling of an aged virgin, who had devoted her life to the service of the altar, was forced open by one of the powerful Goths. He immediately demanded, though in civil language, all the gold and silver in her possession; and was astonished at the readiness with which she conducted him to a splendid hoard of massy plate, of the richest materials and the most curious workmanship. The barbarian viewed with wonder and delight this valuable acquisition, till he was interrupted by a serious admonition, addressed to him in the following words: ‘These,’ said she, ‘are the consecrated vessels belonging to St. Peter; if you presume to touch them, the sacrilegious deed will remain on your conscience: for my part, I dare not keep what I am unable to defend.’ The Gothic captain, struck with reverential awe, despatched a messenger to inform the king of the treasure which he had discovered; and received a peremptory order from Alaric, that all the consecrated plate and ornaments should be transported, without damage or delay, to the church of the apostle. From the extremity, perhaps, of the Quirinal hill, to the distant quarter of the Vatican, a numerous detachment of the Goths, marching in order of battle through the principal streets, protected, with glittering arms, the long train of their devout companions, who bore aloft on their heads the sacred vessels of gold and silver; and the martial shouts of the barbarians were mingled with the sound of religious psalmody. From all the adjacent houses a crowd of Christians hastened to join this edifying procession; and a multitude of fugitives, without distinction of age or rank, or even of sect, had {180} the good fortune to escape to the secure and hospitable sanctuary of the Vatican.” In a note Mr. Gibbon adds: “According to Isidore, Alaric himself was heard to say, that he waged war with the Romans, and not with the apostles.” He adds also (p. 261), “The learned work concerning the _City of God_ was professedly composed by St. Augustine to justify the ways of Providence in the destruction of the Roman greatness. He celebrates with peculiar satisfaction this memorable triumph of Christ; and insults his adversaries by challenging them to produce some similar example of a town taken by storm, in which the fabulous gods of antiquity had been able to protect either themselves or their deluded votaries.” We may refer here, also, to that work of Augustine as illustrating the passage before us. In book i. ch. 2, he defends this position, that “there never was war in which the conquerors would spare them whom they conquered for the gods they worshipped”――referring particularly to the sacking of Troy; in ch. 3 he appeals to the example of Troy; in ch. 4 he appeals to the sanctuary of Juno, in Troy; in ch. 5 he shows that the Romans never spared the temples of those cities which they destroyed; and in ch. 6 he maintains that the fact that mercy was shown by the barbarians in the sacking of Rome, was “through the power of the name of Jesus Christ.” In illustration of this he says, “Therefore, all the spoil, murder, violence, and affliction, that in this fresh calamity came upon Rome, were nothing but the ordinary effects following the custom of war. But that which was so unaccustomed, that the savage nature of the barbarians should put on a new shape, and appear so merciful that it would make choice of great and spacious churches to fill with such as it meant to show pity on, from which none should be haled to slaughter or slavery, in which none should be hurt, to which many by their courteous foes should be conducted, and out of which none should be led into bondage; this is due to the name of Christ, this is due to the Christian profession; he that seeth not is blind; he that seeth and praiseth it not is unthankful; he that hinders him that praiseth it is mad” (_City of God_, p. 11; London, 1620). Such a preservation of Christians; such a suspension of judgments, when all things seemed to be on the verge of ruin, would not be _inappropriately_ represented by winds that threatened to sweep over the world; by the staying of those winds by some remarkable power, as by an angel; and by the special interposition which spared the church in the tumults and terrors of a siege, and of the sacking of a city. (b) There _may_ have been a reference to another class of Divine interpositions at about the same time, to designate the true servants of God. It has been already remarked, that from the time when Constantine took the church under his patronage, and it became connected with the state, there was a large accession of nominal professors in the church, producing a great corruption in regard to spiritual religion, and an extended prevalence of error. Now the delay here referred to, between the opening of the sixth and seventh seals, _may_ have referred to the fact, that during this period the true doctrines of Christianity would be vindicated and established in such a way that the servants of God would be “sealed” and designated in contradistinction from the great mass of the professed followers of Christ, and from the numerous advocates of error. _From_ that mass a certain and definite number was to be sealed――implying, as we have seen, that there would be a _selection_, or that there would be something which would _discriminate_ them from the multitudes as the true servants of God. This is represented by an angel coming from the east: the angel representing the new heavenly influence coming upon the church; and the coming from the east――as the east is the quarter where the sun rises――denoting that it came from the source and fountain of light――that is, God. The “sealing” would denote anything in this new influence or manifestation which would mark the true children of God, and would be appropriately employed to designate any doctrines which would keep up true religion in the world; which would preserve correct views about God, the way of salvation, and the nature of true religion, and which would thus determine where the church of God really was. If there should he a tendency in the church to degenerate into formality; if the rules of discipline should be relaxed; if error should prevail as to what constitutes spiritual religion; and if there should be a new influence at that time which would distinguish those who were the children {181} of God from those who were not, _this_ would be appropriately represented by the angel from the east, and by the sealing of the servants of God. Now it requires but a slight knowledge of the history of the Roman empire, and of the church at the period supposed here to be referred to, to perceive that all this occurred. There was a large influx of professed converts. There was a vast increase of worldliness. There was a wide diffusion of error. Religion was fast becoming mere formalism. The true church was apparently fast verging to ruin. At this period God raised up distinguished men――as if they had been angels ascending from the east――who came as with the “seal of the living God”――the doctrines of grace, and just views of spiritual religion――to designate who were, and who were not, the “true servants of God” among the multitudes who professed to be his followers. Such were the doctrines of Athanasius and Augustine――those great doctrines on which the very existence of the true church has in all ages depended. The doctrines thus illustrated and defended were fitted to make a broad line of distinction between the true church and the world, and this would be well represented by the symbol employed here――for it is by these doctrines that the true people of God are sealed and confirmed. On this subject comp. Elliott, i. 279‒292. The general sense here intended to be expressed is, that there was at the period referred to, after the conversion of Constantine, a decided tendency to a worldly, formal, lax kind of religion in the church; a very prevalent denial of the doctrine of the Trinity and of the doctrines of grace; a lax mode of admitting members to the church, with little or no evidence of true conversion; a disposition to attribute saving grace to the ordinances of religion, and especially to baptism; a disposition to rely on the outward ceremonies of religion, with little acquaintance with its spiritual power; and a general breaking down of the barriers between the church and the world, as there is usually in a time of outward prosperity, and especially when the church is connected with the state. At this time there arose another set of influences well represented by the angel coming from the east, and sealing the true servants of God, in illustration and confirmation of the true doctrines of Christianity――doctrines on which the spirituality of the church has always depended: the doctrines of the Trinity, the atonement, the depravity of man, regeneration by the agency of the Holy Spirit, justification by faith, the sovereignty of God, and kindred doctrines. Such doctrines have in all ages served to determine where the true church is, and to designate and “seal” the servants of the Most High. (c) This process of “sealing” may be regarded as continued during the long night of Papal darkness that was coming upon the church, when error would abound, and the religion of forms would be triumphant. Even then, in places obscure and unknown, the work of sealing the true servants of God might be going forward――for even in those times of gloomy night there _were_ those, though comparatively few in number, who loved the truth, and who were the real servants of God. The number of the elect was filling up, for even in the darkest times there were those who loved the cause of spiritual religion, and who bore upon them the impress of the “seal of the living God.” Such appears to have been the intent of this sealing vision: a staying of the desolation that, in various forms, was sweeping over the world, in order that the true church might be safe, and that a large number, from all parts of the church, might be sealed and designated as the true servants of God. The winds that blowed from all quarters were stayed as if by mighty angels. A new influence, from the great source of light, came in to designate those who were the true servants of the Most High, as if an angel had come from the rising sun with the seal of the living God, to impress it on their foreheads. A selection was made out of a church filling up with formalists, and in which the true doctrines of spiritual religion were fast fading away, of those who could be designated as the true servants of God. By their creed, and their lives, and their spirit, and their profession, they could be designated as the true servants of God, as if a visible mark were impressed on their foreheads. This selection was confined to no place, no class, no tribe, no denomination. It was taken from the whole of Israel, in such numbers that it could be seen that none of the tribes were excluded from the honour, but that, wherever the true spirit of religion was, God was acknowledging these tribes――or churches――as his, and there he was gathering a people {182} to himself. This would be long continued, until new scenes would open, and the eye would rest on other developments in the series of symbols, revealing the glorious host of the redeemed emerging from darkness, and in countless numbers triumphing before the throne.

9 After this I beheld, and, lo, a great multitude, which no
man could number, [245]of all nations, and kindreds, and
people, and tongues, stood before the throne, and before the
Lamb, [246]clothed with white robes, and [247]palms in their
hands;

9. _After this._ Gr., “After these things”――Μετὰ ταῦτα: that is, after I saw these things thus represented I had another vision. This would undoubtedly imply, not only that he _saw_ these things after he had seen the sealing of the hundred and forty-four thousand, but that they would _occur_ subsequently to that. But he does not state whether they would immediately occur, or whether other things might not intervene. As a matter of fact, the vision seems to be transferred from earth to heaven――for the multitudes which he saw appeared “before the throne” (ver. 9); that is, before the throne of God in heaven. The design seems to be to carry the mind forward quite beyond the storms and tempests of earth――the scenes of woe and sorrow――the days of error, darkness, declension, and persecution――to that period when the church should be triumphant in heaven. Instead, therefore, of leaving the impression that the hundred and forty-four thousand would be _all_ that would be saved, the eye is directed to an innumerable host, gathered from all ages, all climes, and all people, triumphant in glory. The multitude that John thus saw was not, therefore, I apprehend, the same as the hundred and forty-four thousand, but a far greater number――the whole assembled host of the redeemed in heaven, gathered there as _victors_, with palm-branches, the symbols of triumph, in their hands. The _object_ of the vision is to cheer those who are desponding in times of religious declension and in seasons of persecution, and when the number of true Christians seems to be small, with the assurance that an immense host shall be redeemed from our world, and be gathered triumphant before the throne. ¶ _I beheld._ That is, he saw them before the throne. The vision is transferred from earth to heaven; from the contemplation of the scene when desolation seemed to impend over the world, and when comparatively few in number were “sealed” as the servants of God, to the time when the redeemed would be triumphant, and when a host which no man can number would stand before God. ¶ _And, lo._ Indicating surprise. A vast host burst upon the view. Instead of the comparatively few who were sealed, an innumerable company were presented to his vision, and surprise was the natural effect. ¶ _A great multitude._ Instead of the comparatively small number on which the attention had been fixed. ¶ _Which no man could number._ The number was so great that no one could count them, and John, therefore, did not attempt to do it. This is such a statement as one would make who should have a view of all the redeemed in heaven. It would appear to be a number beyond all power of computation. This representation is in strong contrast with a very common opinion that only a few will be saved. The representation in the Bible is, that immense hosts of the human race will be saved; and though vast numbers will be lost, and though at any particular period of the world hitherto it may seem that few have been in the path to life, yet we have every reason to believe that, taking the race at large, and estimating it as a whole, a vast majority of the whole will be brought to heaven. For the true religion is yet to spread all over the world, and perhaps for many, many thousands of years, piety is to be as prevalent as sin has been; and in that long and happy time of the world’s history we may hope that the numbers of the saved may surpass all who have been lost in past periods, beyond any power of computation. See Notes on ch. xx. 3‒6. ¶ _Of all nations._ Not only of Jews; not only of the nations which, in the time of the sealing vision, had embraced the gospel, but of all the nations of the earth. This implies two things: (a) that the gospel would be preached among all nations; and (b) that even when it was thus preached to them they would keep up their national characteristics. There can be no hope of blending all the nations of the earth under one visible sovereignty. They may all be subjected to the spiritual reign of the Redeemer, but still there is no reason to suppose that they will not have their distinct organizations and laws. ¶ _And kindreds_――φυλῶν. This word properly refers to those who are {183} descended from a common ancestry, and hence denotes a race, lineage, kindred. It was applied to the tribes of Israel, as derived from the same ancestor, and for the same reason might be applied to a _clan_, and thence to any division in a nation, or to a nation itself――properly retaining the notion that it was descended from a common ancestor. Here it would seem to refer to a smaller class than a nation――the different clans of which a nation might be composed. ¶ _And people_――λαῶν. This word refers properly to a people or community as a _mass_, without reference to its origin or any of its divisions. The former word would be used by one who should look upon a nation as made up of portions of distinct languages, clans, or families; this word would be used by one who should look on such an assembled people as a mere mass of human beings, with no reference to their difference of clanship, origin, or language. ¶ _And tongues._ Languages. This word would refer also to the inhabitants of the earth, considered with respect to the fact that they speak different languages. The use of particular languages does not designate the precise boundaries of nations――for often many people speaking different languages are united as one nation, and often those who speak the same language constitute distinct nations. The view, therefore, with which one would look upon the dwellers on the earth, in the use of the word _tongues_ or _languages_, would be, not as divided into nations; not with reference to their lineage or clanship; and not as a mere mass without reference to any distinction, but as divided by _speech_. The meaning of the whole is, that persons from all parts of the earth, as contemplated in these points of view, would be among the redeemed. Comp. Notes on Da. iii. 4; iv. 1. ¶ _Stood before the throne._ The throne of God. See Notes on ch. iv. 2. The throne is there represented as set up in heaven, and the vision here is a vision of what will occur in heaven. It is designed to carry the thoughts beyond _all_ the scenes of conflict, strife, and persecution on earth, to the time when the church shall be triumphant in glory――when all storms shall have passed by; when all persecutions shall have ceased; when all revolutions shall have occurred; when all the elect――not only the hundred and forty-four thousand of the sealed, but of all nations and times――shall have been gathered in. There was a beautiful propriety in this vision. John saw the tempests stayed, as by the might of angels. He saw a new influence and power that would seal the true servants of God. But those tempests were stayed only for a time, and there were more awful visions in reserve than any which had been exhibited――visions of woe and sorrow, of persecution and of death. It was appropriate, therefore, just at this moment of calm suspense――of delayed judgments――to suffer the mind to rest on the triumphant close of the whole in heaven, when a countless host would be gathered there with palms in their hands, uniting with angels in the worship of God. The mind, by the contemplation of this beautiful vision, would be refreshed and strengthened for the disclosure of the awful scenes which were to occur on the sounding of the trumpets under the seventh seal. The simple idea is, that, amidst the storms and tempests of life――scenes of existing or impending trouble and wrath――it is well to let the eye rest on the scene of the final triumph, when innumerable hosts of the redeemed shall stand before God, and when sorrow shall be known no more. ¶ _And before the Lamb._ In the midst of the throne――in heaven. See Notes on ch. v. 6. ¶ _Clothed with white robes._ The emblems of innocence or righteousness, uniformly represented as the raiment of the inhabitants of heaven. See Notes on ch. iii. 4; vi. 11. ¶ _And palms in their hands._ Emblems of victory. Branches of the palm-tree were carried by the victors in the athletic contests of Greece and Rome, and in triumphal processions. See Notes on Mat. xxi. 8. The palm-tree――straight, elevated, majestic――was an appropriate emblem of triumph. The portion of it which was borne in victory was the long _leaf_ which shoots out from the top of the tree. Comp. Notes on Is. iii. 26. See Eschenberg, _Manual of Class. Lit._ p. 243, and Le. xxiii. 40: “And ye shall take you on the first day the boughs of goodly trees, _branches of palm-trees_,” &c. So in the Saviour’s triumphal entry into Jerusalem (Jn. xii. 12, 13)――“On the next day much people took branches of {184} palm-trees, and went forth to meet him, and cried, Hosanna.”

10 And [248]cried with a loud voice, saying, [249]Salvation to
our God which sitteth upon the throne, and unto the Lamb.

10. _And cried with a loud voice._ Comp. Zec. iv. 7. This is expressive of the greatness of their joy; the ardour and earnestness of their praise. ¶ _Salvation to our God._ The word rendered _salvation_――σωτηρία――means properly safety, deliverance, preservation; then welfare or prosperity; then victory; then, in a Christian sense, deliverance from punishment and admission to eternal life. Here the idea seems to be that their deliverance from sin, danger, persecution, and death, was to be ascribed solely to God. It cannot be meant, as the words would seem to imply, that they desired that God might have salvation; but the sense is, that _their_ salvation was to be attributed entirely to him. This will undoubtedly be the song of the released for ever, and all who reach the heavenly world will feel that they owe their deliverance from eternal death, and their admission to glory, wholly to him. Professor Robinson (_Lex._) renders the word here _victory_. The fair meaning is, that _whatever_ is included in the word _salvation_ will be due to God alone――the deliverance from sin, danger, and death; the triumph over every foe; the resurrection from the grave; the rescue from eternal burnings; the admission to a holy heaven――_victory_ in all that that word implies will be due to God. ¶ _Which sitteth upon the throne._ Notes on ch. iv. 2. ¶ _And unto the Lamb._ Notes on ch. v. 6. God the Father, and He who is the Lamb of God, alike claim the honour of salvation. It is observable here that the redeemed ascribe their salvation to the Lamb as well as to Him who is on the throne. Could they do this if he who is referred to as the “Lamb” were a mere man? Could they if he were an angel? Could they if he were not equal with the Father? Do those who are in heaven worship a creature? Will they unite a created being with the Anointed One in acts of solemn adoration and praise?

11 And all the angels stood round about the throne, and
_about_ the elders and the four beasts, and fell before the
throne on their faces, and worshipped God,

11. _And all the angels stood round about the throne._ Notes on ch. v. 11. ¶ _And |about| the elders._ Notes on ch. iv. 4. ¶ _And the four beasts._ Notes on ch. iv. 6. The meaning is, that the angels stood in the _outer_ circle, or _outside_ of the elders and the four living creatures. The redeemed, it is manifest, occupied the inner circle, and were near the throne, though their precise location is not mentioned. The angels sympathize with the church redeemed and triumphant, as they did with the church in its conflicts and trials, and they now appropriately unite with that church in adoring and praising God. They see in that redemption new displays of the character of God, and they rejoice that that church is rescued from its troubles, and is now brought triumphant to heaven. ¶ _And fell before the throne on their faces._ The usual position of profound adoration, ch. iv. 10; v. 8. ¶ _And worshipped God._ Notes on ch. v. 11, 12.

12 Saying, [250]Amen: Blessing, and glory, and wisdom, and
thanksgiving, and honour, and power, and might, _be_ unto our
God for ever and ever. Amen.

12. _Saying, Amen._ See Notes on ch. i. 7. The word _Amen_ here is a word strongly affirming the truth of what is said, or expressing hearty assent to it. It may be uttered, as expressing this, either in the beginning or end of a sentence. Thus _wills_ are commonly commenced, “In the name of God, _Amen_.” ¶ _Blessing, and glory_, &c. Substantially the same ascription of praise occurs in ch. v. 12. See Notes on that verse. The general idea is, that the highest kind of praise is to be ascribed to God; everything excellent in character is to be attributed to him; every blessing which is received is to be traced to him. The _order_ of the words indeed is changed, but the sense is substantially the same. In the former case (ch. v. 12) the ascription of praise is to the Lamb――the Son of God; here it is to God. In both instances the worship is described as rendered in heaven; and the use of the language shows that God and the Lamb are regarded in heaven as entitled to equal praise. The only words found here which do not occur in {185} ch. v. 12 are _thanksgiving_ and _might_――words which require no particular explanation.

13 And one of the elders answered, saying unto me, What are
these which are arrayed in white robes? and whence came they?

13. _And one of the elders._ See Notes on ch. iv. 4. That is, as there understood, one of the representatives of the church before the throne. ¶ _Answered._ The word _answer_, with us, means to reply to something which has been said. In the Bible, however, the word is not unfrequently used in the _beginning_ of a speech, where nothing has been said――as if it were a reply to something that _might_ be said on the subject; or to something that is passing through the mind of another; or to something in the case under consideration which suggests an inquiry. Comp. Is. lxv. 24; Da. ii. 26; Ac. v. 8. Thus it is used here. John was looking on the host, and reflecting on the state of things; and to the train of thought passing through his mind the angel _answered_ by an inquiry as to a part of that host. Professor Stuart renders it _accosted me_. ¶ _What are these which are arrayed in white robes?_ _Who_ are these? The object evidently is to bring the case of these persons more particularly into view. The vast host with branches of palm had attracted the attention of John, but it was the object of the speaker to turn his thoughts to a particular part of the host――the martyrs who stood among them. He would seem, therefore, to have turned to a particular portion of the immense multitude of the redeemed, and by an emphasis on the word _these_――“Who are _these_”――to have fixed the eye upon them. _All_ those who are before the throne are represented as clothed in white robes (ver. 9), but the eye might be directed to a particular part of them as grouped together, and as having something peculiar in their position or appearance. There was a _propriety_ in thus directing the mind of John to the martyrs as triumphing in heaven in a time when the churches were suffering persecution, and in view of the vision which he had had of times of darkness and calamity coming upon the world at the opening of the sixth seal. Beyond all the scenes of sorrow and grief, he was permitted to see the martyrs triumphing in heaven. ¶ _Arrayed in white robes._ Notes on ver. 9. ¶ _And whence came they?_ The object is to fix the attention more distinctly on what is said of them, that they came up out of great tribulation.

14 And I said unto him, Sir, thou knowest. And he said to me.
These are they which [251]came out of great tribulation, and
have [252]washed their robes, and made them white [253]in the
blood of the Lamb.

14. _And I said unto him, Sir, thou knowest._ The word _sir_ in this place――κύριε, _lord_――is a form of respectful address, such as would be used when speaking to a superior, Ge. xliii. 20; Mat. xiii. 27; xxi. 30; xxvii. 63; Jn. iv. 11, 15, 19, 49; v. 7; xii. 21; xx. 15. The simple meaning of the phrase “thou knowest” is, that he who had asked the question must be better informed than he to whom he had proposed it. It is, on the part of John, a modest confession that he did not know, or could not be presumed to know, and at the same time the respectful utterance of an opinion that he who addressed this question to him must be in possession of this knowledge. ¶ _And he said unto me._ Not offended with the reply, and ready, as he had evidently intended to do, to give him the information which he needed. ¶ _These are they which came out of great tribulation._ The word rendered _tribulation_――θλίψις――is a word of general character, meaning _affliction_, though perhaps there is here an allusion to persecution. The sense, however, would be better expressed by the phrase _great trials_. The object seems to have been to set before the mind of the apostle a view of those who had suffered much, and who by their sufferings had been sanctified and prepared for heaven, in order to encourage those who might be yet called to suffer. ¶ _And have washed their robes._ To wit, in the blood of the Lamb. ¶ _And made them white in the blood of the Lamb._ There is some incongruity in saying that they had made them _white_ in the _blood_ of the Lamb; and the meaning therefore must be, that they had _cleansed_ or _purified_ them in that blood. Under the ancient ritual, various things about the sanctuary were _cleansed_ from ceremonial defilement by the sprinkling of blood on them――the {186} blood of sacrifice. In accordance with that usage, the blood of the Lamb――of the Lord Jesus――is said to cleanse and purify. John sees a great company with white robes. The means by which it is said they became white or pure is the blood of the Lamb. It is not said that they were made white as the result of their sufferings or their afflictions, but by the blood of the Lamb. The course of thought here is such that it would be natural to suppose that, if at any time the great deeds or the sufferings of the saints could contribute to the fact that they will wear white robes in heaven, this is an occasion on which there might be such a reference. But there is no allusion to that. It is not by their own sufferings and trials, their persecutions and sorrows, that they are made holy, but by the blood of the Lamb that had been shed for sinners. This reference to the blood of the Lamb is one of the incidental proofs that occur so frequently in the Scriptures of the reality of the atonement. It could be only in allusion to that, and with an implied belief in that, that the blood of the Lamb could be referred to as cleansing the robes of the saints in heaven. If he shed his blood merely as other men have done; if he died only as a martyr, what propriety would there have been in referring to his blood more than to the blood of any other martyr? And what influence could the blood of _any_ martyr have in cleansing the robes of the saints in heaven? The fact is, that if that were all, such language would be unmeaning. It is never used except in connection with the blood of Christ; and the language of the Bible everywhere is such as would be employed on the supposition that he shed his blood to make expiation for sin, and on no other supposition. On the general meaning of the language used here, and the sentiment expressed, see Notes on He. ix. 14 and 1 Jn. i. 7.

15 Therefore are they before the throne of God, and serve him
day and night in his temple: and he that sitteth on the throne
[254]shall dwell among them.

15. _Therefore are they before the throne of God._ The reason why they are there is to be traced to the fact that the Lamb shed his blood to make expiation for sin. No other reason can be given why any one of the human race is in heaven; and that is reason enough why any of that race are there. ¶ _And serve him day and night in his temple._ That is, continually or constantly. Day and night constitute the whole of time, and this expression, therefore, denotes constant and uninterrupted service. On earth, toil is suspended by the return of night, and the service of God is intermitted by the necessity of rest; in heaven, as there will be no weariness, there will be no need of intermission, and the service of God, varied doubtless to meet the state of the mind, will be continued for ever. The phrase, “to serve him in his temple,” refers undoubtedly to heaven, regarded as the temple or holy dwelling-place of God. See Notes on ch. i. 6. ¶ _And he that sitteth on the throne._ God. Notes, ch. iv. 2. ¶ _Shall dwell among them_――σκηνώσει. This word properly means, _to tent_, _to pitch a tent_; and, in the New Testament, to dwell as in tents. The meaning here is, that God would dwell among them as in a tent, or would have his abode with them. Perhaps the allusion is to the tabernacle in the wilderness. That was regarded as the peculiar dwelling-place of God, and that always occupied a central place among the tribes of Israel. So in heaven there will be the consciousness always that God dwells there among his people, and that the redeemed are gathered around him in his own house. Professor Stuart renders this, it seems to me, with less beauty and propriety, “will spread his tent over them,” as meaning that he would receive them into intimate connection and union with him, and offer them his protection. Comp. ch. xxi. 3.

16 They shall [255]hunger no more, neither thirst any more;
neither shall the sun light on them, [256]nor any heat.

16. _They shall hunger no more._ A considerable portion of the redeemed who will be there, were, when on earth, subjected to the evils of famine; many who perished with hunger. In heaven they will be subjected to that evil no more, for there will be no want that will not be supplied. The bodies which the redeemed will have――spiritual bodies (1 Co. xv. 44)――will doubtless be such as will be nourished in some other way than by food, if they require any nourishment; and whatever that nourishment may be, it will be fully supplied. The passage here is taken from Is. xlix. 10: {187} “They shall not hunger nor thirst; neither shall the heat nor sun smite them.” See Notes on that passage. ¶ _Neither thirst any more._ As multitudes of the redeemed have been subjected to the evils of hunger, so have multitudes also been subjected to the pains of thirst. In prison; in pathless deserts; in times of drought, when wells and fountains were dried up, they have suffered from this cause――a cause producing as intense suffering perhaps as any that man endures. Comp. Ex. xvii. 3; Ps. lxiii. 1; La. iv. 4; 2 Co. xi. 27. It is easy to conceive of persons suffering so intensely from thirst that the highest vision of felicity would be such a promise as that in the words before us――“neither thirst any more.” ¶ _Neither shall the sun light on them._ It is hardly necessary, perhaps, to say that the word _light_ here does not mean to enlighten, to give light to, to shine on. The Greek is πέσῃ――_fall on_――and the reference, probably, is to the intense and burning heat of the sun, commonly called a _sunstroke_. Excessive heat of the sun, causing great pain or sudden death, is not a very uncommon thing among us, and must have been more common in the warm climates and burning sands of the countries in the vicinity of Palestine. The meaning here is, that in heaven they would be free from this calamity. ¶ _Nor any heat._ In Is. xlix. 10, from which place this is quoted, the expression is שָׁרָב, _sharab_, properly denoting heat or burning, and particularly the _mirage_, the excessive heat of a sandy desert producing a vapour which has a striking resemblance to water, and which often misleads the unwary traveller by its deceptive appearance. See Notes on Is. xxxv. 7. The expression here is equivalent to intense heat; and the meaning is, that in heaven the redeemed will not be subjected to any such suffering as the traveller often experiences in the burning sands of the desert. The language would convey a most grateful idea to those who had been subjected to these sufferings, and is one form of saying that, in heaven, the redeemed will be delivered from the ills which they suffer in this life. Perhaps the whole image here is that of travellers who have been on a long journey, exposed to hunger and thirst, wandering in the burning sands of the desert, and exposed to the fiery rays of the sun, at length reaching their quiet and peaceful home, where they would find safety and abundance. The believer’s journey from earth to heaven is such a _pilgrimage_.

17 For the Lamb, which is in the midst of the throne, shall
[257]feed them, and shall lead them unto living fountains of
waters: and God shall [258]wipe away all tears from their eyes.

17. _For the Lamb, which is in the midst of the throne._ Notes on ch. v. 6. He is still the great agent in promoting the happiness of the redeemed in heaven. ¶ _Shall feed them._ Rather, shall exercise over them the office of a shepherd――ποιμανεῖ. This includes much more than mere _feeding_. It embraces all the care which a shepherd takes of his flock――watching them, providing for them, guarding them from danger. Comp. Ps. xxiii. 1, 2, 5; xxxvi. 8. See this fully illustrated in the Notes on Is. xl. 11. ¶ _And shall lead them unto living fountains of waters._ _Living_ fountains refer to running streams, as contrasted with standing water and stagnant pools. See Notes on Jn. iv. 10. The allusion is undoubtedly to the happiness of heaven, represented as fresh and everflowing, like streams in the desert. No image of happiness, perhaps, is more vivid, or would be more striking to an Oriental, than that of such fountains flowing in sandy and burning wastes. The word _living_ here must refer to the fact that that happiness will be perennial. These fountains will always bubble; these streams will never dry up. The thirst for salvation will always be gratified; the soul will always be made happy. ¶ _And God shall wipe away all tears from their eyes._ This is a new image of happiness taken from another place in Isaiah (ch. xxv. 8), “The Lord God will wipe away tears from off all faces.” The expression is one of exquisite tenderness and beauty. The poet Burns said that he could never read this without being affected to weeping. Of all the _negative_ descriptions of heaven, there is no one perhaps that would be better adapted to produce consolation than this. This is a world of weeping――a {188} vale of tears. Philosophers have sought a brief definition of man, and have sought in vain. Would there be any better description of him, as representing the reality of his condition here, than to say that he is _one who weeps_? Who is there of the human family that has not shed a tear? Who that has not wept over the grave of a friend; over his own losses and cares; over his disappointments; over the treatment he has received from others; over his sins; over the follies, vices, and woes of his fellow-men? And what a change would it make in our world if it could be said that henceforward not another tear would be shed; not a head would ever be bowed again in grief! Yet this is to be the condition of heaven. In that world there is to be no pain, no disappointment, no bereavement. No friend is to lie in dreadful agony on a sick-bed; no grave is to be opened to receive a parent, a wife, a child; no gloomy prospect of death is to draw tears of sorrow from the eyes. To that blessed world, when our eyes run down with tears, are we permitted to look forward; and the prospect of such a world should contribute to wipe away our tears here――for all our sorrows will soon be over. As already remarked, there was a beautiful propriety, at a time when such calamities impended over the church and the world――when there was such a certainty of persecution and sorrow――in permitting the mind to rest on the contemplation of these happy scenes in heaven, where all the redeemed, in white robes, and with palms of victory in their hands, would be gathered before the throne. To us also now, amidst the trials of the present life――when friends leave us; when sickness comes; when our hopes are blasted; when calumnies and reproaches come upon us; when, standing on the verge of the grave, and looking down into the cold tomb, the eyes pour forth floods of tears――it is a blessed privilege to be permitted to look forward to that brighter scene in heaven, where not a pang shall ever be felt, and not a tear shall ever be shed.