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Chapter 6]
CHAPTER VII.
The scenes portrayed by varied symbols in this chapter,
are by some considered as a continuation of the sixth seal. We think they
may with more propriety be viewed as relating to the events under the four
which precede; while they are obviously preparatory to the opening of the
last seal in the next chapter.
1. And after these things I saw four angels standing
on the four corners of the earth, holding the four winds of the earth,
that the wind should not blow on the earth, nor on the sea, nor on any
tree.
V. 1.—The "four angels" represent the instruments of
providence. The "four corners of the earth" intend all nations of the world,
as then known in geography. (Ch. 20:8, 9.) The "holding of the winds" is
emblematical of the tranquillity consequent upon the accession of Constantine
to the imperial throne,—the temporary cessation of desolating wars and
persecutions,—the "rest" for which the martyrs prayed. "Thou calledst in
trouble, and I delivered thee." (Ps. 81:7.)
2. And I saw another angel ascending from the east,
having the seal of the living God: and he cried with a loud voice to the
four angels, to whom it was given to hurt the earth and the sea.
3. Saying, Hurt not the earth, neither the sea, nor the trees, till
we have sealed the servants of our God in their foreheads.
Vs. 2, 3.—"Another angel . . . having the seal of the
living God," can be none other but the Lord Christ. His people are "sealed
unto the day of redemption with that Holy Spirit of promise, or promised
Holy Spirit. (2 Cor. 1:22; Eph. 1:13.) He came from the east. There the
Son of righteousness arose upon a dark world, and his beams enlightened
the kingdoms of Europe, in which multitudes were effectually called during
this tranquil period, (ch. 14:1.) This angel, as having sovereign authority
over "earth and sea," and from whom the "four angels" had their commission,
now commands them not to "hurt the earth and the sea," till He and the
ministers,—the instruments of his grace,—had "sealed the servants of God."
This "sealing," while symbolizing baptism, signifies especially the saving
work of the eternal Spirit, by which its subjects are to be, and actually
are, preserved from apostacy in future and trying times. We shall meet
with them again, (ch. 14:1.)
The favour shown by Constantine to Christian ministers
and converts, induced multitudes to make a profession of Christianity,
and of course filled the church with hypocrites. The flattery of those
in power has often proved as detrimental to the church’s spiritual prosperity
as their frowns. (Dan. 11:32.) Still, the special design of this sealing
seems to be the preservation of a chosen remnant, the witnesses, during
the period of the trumpets, when Antichrist should be fully organized.
4. And I heard the number of them which were sealed:
and there were sealed a hundred and forty and four thousand, of all the
tribes of the children of Israel.
5. Of the tribe of Juda were sealed twelve thousand. Of the tribe of
Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve
thousand.
6. Of the tribe of Aser were sealed twelve thousand. Of the tribe of
Nephthalim were sealed twelve thousand. Of the tribe of Manasses were sealed
twelve thousand.
7. Of the tribe of Simeon were sealed twelve thousand. Of the tribe
of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed
twelve thousand.
8. Of the tribe of Zabulon were sealed twelve thousand. Of the tribe
of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed
twelve thousand.
Vs. 4-8.—The number sealed was "a hundred forty and four
thousand;" of "each tribe twelve thousand." These numbers are not to be
taken literally, but comparatively, as contradistinguished from another
company. (v. 9.) Neither do we suppose, with many expositors, that Jews
by nation are here exclusively intended. At the time referred to, in the
fifth century, the "middle wall of partition" had been long removed. (Eph.
2:14.) Jews and Gentiles were "all one in Christ Jesus." (Gal. 3:28.) There
is no ground to suppose that exactly the same number would be sealed of
every tribe. Besides, all the original tribes are not named. Dan is not
among them, and Judah is first in order in Reuben’s place. The gates of
the heavenly Jerusalem are inscribed with the names of the twelve tribes
of Israel, (ch. 22:12.) In a word, this sealed company is composed of Jews
and Gentiles, representing the whole number of true believers, who were
enabled by grace to hold fast their profession in trying times, and who
experienced more special protection in perilous times. (Ezek. 9:4-6.)
9. After this I beheld, and, lo, a great multitude,
which no man could number, of all nations, and kindreds, and people, and
tongues, stood before the throne, and before the Lamb, clothed with white
robes, and palms in their hands;
10. And cried with a loud voice, saying, Salvation to our God which
sitteth upon the throne, and unto the Lamb.
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,
12. Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving,
and honour, and power, and might, be unto our God for ever and ever. Amen.
Vs. 9-12.—The "great multitude, which no man could number,"
are evidently distinguished from the number sealed. They are collected
from all the nations known at that time. They "stood before the throne
and before the Lamb," as accepted worshippers; ascribing "salvation," not
to their own merit, but to the free grace of God the Father, and the oblation
and intercession of the Lamb. They are now in a triumphant state, as indicated
by the "palms in their hands," the usual emblems of victory. "White robes!’
bespeak their justification. "All the angels" in heaven, signify their
hearty assent to the praises of the redeemed by saying, "Amen." Then in
an attitude of profoundest reverence, they celebrate the praises of God
in strains proper, though not peculiar to themselves. As in ch. 5:11, the
angels in this place are disposed and arranged in the outer circle of all
the intelligent worshippers. Redeemed sinners stand nearest to the throne,
in virtue of their union to Christ, while holy angels, without envy, contemplate,
with rapturous emotions, the displays of the "manifold wisdom of God" in
his dealings with the church. (Eph. 3:10.) Thus we may learn to do the
will of God on earth, as it is done by the angels in heaven.
13. And one of the elders answered, saying unto
me, What are these which are arrayed in white robes? and whence came they?
14. And I said unto him, Sir, thou knowest. And he said to me, These
are they which came out of great tribulation, and have washed their robes,
and made them white in the blood of the Lamb.
15. Therefore are they before the throne of God, and serve him day and
night in his temple; and he that sitteth on the throne shall dwell among
them.
16. They shall hunger no more, neither thirst any more; neither shall
the sun light on them, nor any heat.
17. For the Lamb, which is in the midst of the throne, shall feed them,
and shall lead them unto living fountains of waters; and God shall wipe
away all tears from their eyes.
Vs. 13-17.—"One of the elders" asks
John,—not for information, but to engage his attention,—"What are these,
. . . . . and whence came they?" Ministers may often receive instruction
from the members of the church. This elder answers his own questions as
the angel did to the prophet, (Zech. 4:5, 6.) These are the "great multitude,"—probably
the same whose "souls" John saw at the opening of the fifth seal, but now
appearing in a new aspect for it is evident that they had been engaged
in war. This appears by the "palms" of victory. They had been in "great
tribulation" prior to the peaceful reign of Constantine, by Satan’s temptations,
the spoiling of their goods, imprisonment of their persons, and the sacrifice
of their lives,—"not loving their lives unto the death." All these tribulations,
however, could not separate them from the love of God. (Rom. 8:37-39.)
They had "washed their robes,"—not in penitential tears, their own martyr-blood,
their doing or suffering in the cause of Christ; but their robes were "made
white in the blood of the Lamb," who was "made of God unto them justification
and sanctification." (1 Cor. 1:30.)
Could the human mind conceive the idea of rendering linen
garments white by washing them in blood? Never, unless as
suggested by the doctrine of Christ crucified, whose "blood cleanseth from
all sin." (1 John 1:7.) "Therefore are they before the throne of God,—without
fault before his throne," (ch. 14:5.) Delivered from the tempestuous storms
of war, and the scorching heat of persecution; they are safe in the haven
of eternal rest.
Not only are they for ever freed from the sensation of
"hunger or thirst;" but they shall drink of the "living fountains of waters,
proceeding from the throne of God and of the Lamb, (ch. 22:1.) In thy presence
is fulness of joy; at thy right hand there are pleasures for evermore."
(Ps. 16:11.) While this company, brought out of great tribulation, to which
they had been subjected in the centuries before the time of Constantine,
are represented as in possession of eternal blessedness, the other company
of the "sealed" ones, are by this mark furnished with the gifts and graces
of the Holy Spirit, to enter the lists with the Dragon in a much more trying
and prolonged contest. The latter company, although preceding the
other, in the order of symbolic revelation; do really in the order of time,
succeed them in continuation of the struggle with the powers of darkness.
And here we make the general remark, That nearly throughout the Apocalypse
the two parties whom we may call the powers of darkness and the children
of light, often change their relative positions, and assume different aspects.
And in this, there is nothing new, as appears, 2 Cor. 11:14, 15; 6:8, 9.
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