9 After this I beheld, and, lo, a great multitude, which no man could number,245of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb,246clothed with white robes, and247palms 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 hesawthese things after he had seen the sealing of the hundred and forty-four thousand, but that they wouldoccursubsequently 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 beallthat 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 asvictors, with palm-branches, the symbols of triumph, in their hands. Theobjectof 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 onch. 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 aredescended 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 aclan, 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 amass, 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 wordtonguesorlanguages, 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 byspeech. 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 onDa.iii.4;iv.1. ¶Stood before the throne.The throne of God. See Notes onch. 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 beyondallthe 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 onch. v.6. ¶Clothed with white robes.The emblems of innocence or righteousness, uniformly represented as the raiment of the inhabitants of heaven. See Notes onch. 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 onMat.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 longleafwhich shoots out from the top of the tree.Comp.Notes onIs.iii.26. See Eschenberg,Manual of Class. Lit.p.243, andLe.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 ofpalm-trees, and went forth to meet him, and cried, Hosanna.”
9 After this I beheld, and, lo, a great multitude, which no man could number,245of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb,246clothed with white robes, and247palms 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 hesawthese things after he had seen the sealing of the hundred and forty-four thousand, but that they wouldoccursubsequently 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 beallthat 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 asvictors, with palm-branches, the symbols of triumph, in their hands. Theobjectof 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 onch. 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 aredescended 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 aclan, 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 amass, 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 wordtonguesorlanguages, 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 byspeech. 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 onDa.iii.4;iv.1. ¶Stood before the throne.The throne of God. See Notes onch. 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 beyondallthe 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 onch. v.6. ¶Clothed with white robes.The emblems of innocence or righteousness, uniformly represented as the raiment of the inhabitants of heaven. See Notes onch. 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 onMat.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 longleafwhich shoots out from the top of the tree.Comp.Notes onIs.iii.26. See Eschenberg,Manual of Class. Lit.p.243, andLe.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 ofpalm-trees, and went forth to meet him, and cried, Hosanna.”
10 And248cried with a loud voice, saying,249Salvation 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 renderedsalvation—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, thattheirsalvation 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 herevictory. The fair meaning is, thatwhateveris included in the wordsalvationwill 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—victoryin all that that word implies will be due to God. ¶Which sitteth upon the throne.Notes onch. iv.2. ¶And unto the Lamb.Notes onch. 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?
10 And248cried with a loud voice, saying,249Salvation 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 renderedsalvation—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, thattheirsalvation 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 herevictory. The fair meaning is, thatwhateveris included in the wordsalvationwill 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—victoryin all that that word implies will be due to God. ¶Which sitteth upon the throne.Notes onch. iv.2. ¶And unto the Lamb.Notes onch. 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, andaboutthe 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 onch. v.11. ¶Andaboutthe elders.Notes onch. iv.4. ¶And the four beasts.Notes onch. iv.6. The meaning is, that the angels stood in theoutercircle, oroutsideof 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 onch. v.11,12.
11 And all the angels stood round about the throne, andaboutthe 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 onch. v.11. ¶Andaboutthe elders.Notes onch. iv.4. ¶And the four beasts.Notes onch. iv.6. The meaning is, that the angels stood in theoutercircle, oroutsideof 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 onch. v.11,12.
12 Saying,250Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might,beunto our God for ever and ever. Amen.12.Saying, Amen.See Notes onch. i.7. The wordAmenhere 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. Thuswillsare commonly commenced, “In the name of God,Amen.” ¶Blessing, and glory,&c.Substantially the same ascription of praise occurs inch. v.12. SeeNoteson 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. Theorderof 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 inch. v.12 arethanksgivingandmight—words which require no particular explanation.
12 Saying,250Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might,beunto our God for ever and ever. Amen.
12.Saying, Amen.See Notes onch. i.7. The wordAmenhere 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. Thuswillsare commonly commenced, “In the name of God,Amen.” ¶Blessing, and glory,&c.Substantially the same ascription of praise occurs inch. v.12. SeeNoteson 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. Theorderof 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 inch. v.12 arethanksgivingandmight—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 onch. iv.4. That is, as there understood, one of the representatives of the church before the throne. ¶Answered.The wordanswer, with us, means to reply to something which has been said. In the Bible, however, the word is not unfrequently used in thebeginningof a speech, where nothing has been said—as if it were a reply to something thatmightbe 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 angelansweredby an inquiry as to a part of that host. Professor Stuart renders itaccosted me. ¶What are these which are arrayed in white robes?Whoare 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 wordthese—“Who arethese”—to have fixed the eye upon them.Allthose 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 aproprietyin 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 onver.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.
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 onch. iv.4. That is, as there understood, one of the representatives of the church before the throne. ¶Answered.The wordanswer, with us, means to reply to something which has been said. In the Bible, however, the word is not unfrequently used in thebeginningof a speech, where nothing has been said—as if it were a reply to something thatmightbe 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 angelansweredby an inquiry as to a part of that host. Professor Stuart renders itaccosted me. ¶What are these which are arrayed in white robes?Whoare 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 wordthese—“Who arethese”—to have fixed the eye upon them.Allthose 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 aproprietyin 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 onver.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 which251came out of great tribulation, and have252washed their robes, and made them white253in the blood of the Lamb.14.And I said unto him, Sir, thou knowest.The wordsirin 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 renderedtribulation—θλίψις—is a word of general character, meaningaffliction, though perhaps there is here an allusion to persecution. The sense, however, would be better expressed by the phrasegreat 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 themwhitein thebloodof the Lamb; and the meaning therefore must be, that they hadcleansedorpurifiedthem in that blood. Under the ancient ritual, various things about the sanctuary werecleansedfrom ceremonial defilement by the sprinkling of blood on them—theblood 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 ofanymartyr 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 onHe.ix.14 and1 Jn.i.7.
14 And I said unto him, Sir, thou knowest. And he said to me. These are they which251came out of great tribulation, and have252washed their robes, and made them white253in the blood of the Lamb.
14.And I said unto him, Sir, thou knowest.The wordsirin 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 renderedtribulation—θλίψις—is a word of general character, meaningaffliction, though perhaps there is here an allusion to persecution. The sense, however, would be better expressed by the phrasegreat 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 themwhitein thebloodof the Lamb; and the meaning therefore must be, that they hadcleansedorpurifiedthem in that blood. Under the ancient ritual, various things about the sanctuary werecleansedfrom ceremonial defilement by the sprinkling of blood on them—theblood 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 ofanymartyr 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 onHe.ix.14 and1 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 throne254shall 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 onch. 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.
15 Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne254shall 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 onch. 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 shall255hunger no more, neither thirst any more; neither shall the sun light on them,256nor 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 fromIs.xlix.10:“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 wordlighthere does not mean to enlighten, to give light to, to shine on. The Greek isπέσῃ—fall on—and the reference, probably, is to the intense and burning heat of the sun, commonly called asunstroke. 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.InIs.xlix.10, from which place this is quoted, the expression isשָׁרָב,sharab, properly denoting heat or burning, and particularly themirage, 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 onIs.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 apilgrimage.
16 They shall255hunger no more, neither thirst any more; neither shall the sun light on them,256nor 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 fromIs.xlix.10:“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 wordlighthere does not mean to enlighten, to give light to, to shine on. The Greek isπέσῃ—fall on—and the reference, probably, is to the intense and burning heat of the sun, commonly called asunstroke. 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.InIs.xlix.10, from which place this is quoted, the expression isשָׁרָב,sharab, properly denoting heat or burning, and particularly themirage, 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 onIs.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 apilgrimage.
17 For the Lamb, which is in the midst of the throne, shall257feed them, and shall lead them unto living fountains of waters: and God shall258wipe away all tears from their eyes.17.For the Lamb, which is in the midst of the throne.Notes onch. 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 merefeeding. 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 onIs.xl.11. ¶And shall lead them unto living fountains of waters.Livingfountains refer to running streams, as contrasted with standing water and stagnant pools. See Notes onJn.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 wordlivinghere 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 thenegativedescriptions of heaven, there is no one perhaps that would be better adapted to produce consolation than this. This is a world of weeping—avale 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 isone 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.
17 For the Lamb, which is in the midst of the throne, shall257feed them, and shall lead them unto living fountains of waters: and God shall258wipe away all tears from their eyes.
17.For the Lamb, which is in the midst of the throne.Notes onch. 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 merefeeding. 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 onIs.xl.11. ¶And shall lead them unto living fountains of waters.Livingfountains refer to running streams, as contrasted with standing water and stagnant pools. See Notes onJn.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 wordlivinghere 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 thenegativedescriptions of heaven, there is no one perhaps that would be better adapted to produce consolation than this. This is a world of weeping—avale 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 isone 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.