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 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 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 ofpalm-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 inch. 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.