And after these things - After the vision of the things referred to in the opening of the sixth seal. The natural interpretation would be, that what is here said of the angels and the winds occurred after those things which are described in the previous chapter. The exact chronology may not be always observed in these symbolical representations, but doubtless there is a general order which is observed.
I saw four angels - He does not describe their forms, but merely mentions their agency. This is, of course, a symbolical representation. We are not to suppose that it would be literally fulfilled, or that, at the time referred to by the vision, four celestial beings would be stationed in the four quarters of the world for the purpose of checking and restraining the winds that blow from the four points of the compass. The meaning is, that events would occur which would be properly represented by four angels standing in the four quarters of the world, and having power over the winds.
Standing on the four corners of the earth - This language is, of course, accommodated to the prevailing mode of speaking of the earth among the Hebrews. It was a common method among them to describe it as a vast plain, having four corners, those corners being the prominent points - north, south, east, and west. So we speak now of the four winds, the four quarters of the world, etc. The Hebrews spoke of the earth, as we do of the rising and setting of the sun and of the motions of the heavenly bodies, according to appearances, and without aiming at philosophical exactness. Compare the notes on Job 26:7. With this view they spoke of the earth as an extended plain, and as having boundaries or corners, as a plain or field naturally has. Perhaps, also, they used this language with some allusion to an edifice, as having four corners; for they speak also of the earth as having foundations. The language which the Hebrews used was in accordance with the prevailing ideas and language of the ancients on the subject.
Holding the four winds of the earth - The winds blow in fact from every quarter, but it is convenient to speak of them as coming from the four principal points of the compass, and this method is adopted probably in every language. So among the Greeks and Latins, the winds were arranged under four classes - Zephyrus, Boreas, Notus, and Eurus - considered as under the control of a king, Aeolus. See Eschenburg, Man. Class. Literally, section 78, compare section 108. The angels here are represented as “holding” the winds - κρατοῦντας kratountas. That is, they held them back when about to sweep over the earth, and to produce far-spread desolation. This is an allusion to a popular belief among the Hebrews, that the agency of the angels was employed everywhere. It is not suggested that the angels had raised the tempest here, but only that they now restrained and controlled it. The essential idea is, that they had plower over those winds, and that they were now exercising that power by keeping them back when they were about to spread desolation over the earth.
That the wind should not blow on the earth - That there should be a calm, as if the winds were held back.
Nor on the sea - Nowhere - neither on sea nor land. The sea and the land constitute the surface of the globe, and the language here, therefore, denotes that there would be a universal calm.
Nor on any tree - To injure it. The language used here is such as would denote a state of profound quiet; as when we say that it is so still that not a leaf of the trees moves.
In regard to the literal meaning of the symbol here employed there can be no great difficulty; as to its application there may be more. The winds are the proper symbols of wars and commotions. Compare Daniel 7:2. In Jeremiah 49:36-37 the symbol is both used and explained: “And upon Elam will I bring the four winds from the four quarters of heaven, and will scatter them toward all those winds; and there shall be no nation whither the outcasts of Elam shall not come. For I will cause Elam to be dismayed before their enemies, and before them that seek their life.” So in Jeremiah 51:1-2, a destroying wind is an emblem of destructive war: “I will raise up against Babylon a destroying wind, and will send unto Babylon fanners, that shall fan her, and shall empty her land.” Compare Horace, Odes, b. i. 14. The essential ideas, therefore, in this portion of the symbol, cannot be mistaken. They are two:
(1)That at the period of time here referred to - after the opening of the sixth seal and before the opening of the seventh - there would be a state of things which would be well represented by rising tempests and storms, which if unrestrained would spread desolation afar; and,
(2)That this impending ruin was held back as if by angels having control of those winds; that is, those tempests were not suffered to go forth to spread desolation over the world. A suspended tempest calamity held in check; armies hovering on the borders of a kingdom, but not allowed to proceed for a time; hordes of invaders detained, or stayed in their march, as if by some restraining power not their own, and from causes not within themselves - any of these things would be an obvious fulfilling of the meaning of the symbol.

And I saw another angel - Evidently having no connection with the four, and employed for another purpose. This angel, also, must have been symbolic; and all that is implied is, that something would be done as if an angel had done it.
Ascending from the east - He appeared in the east, and seemed to rise like the sun. It is not easy to determine what is the special significancy, if any, of the east here, or why this quarter of the heavens is designated rather than the north, the south, or the west. It may be that as light begins in the east, this would be properly symbolic of something that could be compared with the light of the morning; or that some influence in “sealing” the servants of God would in fact go out from the east; or perhaps no special significance is to be attached to the quarter from which the angel is seen to come. It is not necessary to suppose that every minute thing in a symbol is to receive a complete fulfillment, or that there will be some particular thing to correspond with it. Perhaps all that is meant here is, that as the sun comes forth with splendor from the east, so the angel came with magnificence to perform a task - that of sealing the servants of God - cheerful and joyous like what the sun performs. It is certain that from no other quarter of the heavens would it be so appropriate to represent an angel as coming forth to perform a purpose of light, and mercy, and salvation. It does not seem to me, therefore, that we are to look, in the fulfillment of this, for any special influence setting in from the east as what is symbolized here.
Having the seal of the living God - Bearing it in his hands. In regard to this seal the following remarks may be made:
(a) The phrase “seal of the living God” doubtless means what God had appointed, or which he would use; that is, if God himself came forth in this manner, he would use this seal for these purposes. People often have a seal of their own, with some name, symbol, or device, which designates it as theirs, and which no other one has a right to use. A seal is sometimes used by the person himself; sometimes entrusted to a high officer of state; sometimes to the secretary of a corporation; and sometimes, as a mark of special favor, to a friend. In this case it was entrusted to an angel, who was authorized to use it, and whose use of it would be sanctioned, of course, wherever he applied it, by the living God, as if he had employed it himself.
(b) As to the form of the seal, we have no information. It would be most natural to suppose that the name “of the living God” would be engraven on it, so that that name would appear on anyone to whom it might be affixed. Compare the notes on 2 Timothy 2:19. It was customary in the East to brand the name of the master on the forehead of a slave (Grotius, in loco); and such an idea would meet all that is implied in the language here, though there is no certain evidence that there is an allusion to that custom. In subsequent times, in the church, it was common for Christians to impress the sign of the cross on their foreheads (Tertullian de Corolla; Cyrill. lib. vi. See Grotius). As nothing is said here, however, about any mark or device on the seal, conjecture is useless as to what it was.
(c) As to what was to be designated by the seal, the main idea is clear, that it was to place some such mark upon his friends that they would be known to be his, and that they would be safe in the impending calamities, There is perhaps allusion here to Ezekiel 9:4-6, where the following direction to the prophet occurs: “Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the people that sigh, and that cry, for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite; let not your eye spare, neither have ye pity: slay utterly old and young, both maids and little children, and women; but come not near any man upon whom is the mark.” The essential ideas in the sealing, in the passage before us, would therefore seem to be:
(1)That there would be some mark, sign, or token, by which they who were the people of God would be known; that is, there would be something which would answer, in this respect, the same purpose as if a seal had been impressed upon their foreheads. Whether this was an outward badge, or a religious rite, or the doctrines which they would hold and by which they would be known, or something in their spirit and manner which would characterize his true disciples, may be a fair subject of inquiry. It is not specifically designated by the use of the word.
(2)It would be something that would be conspicuous or prominent, as if it were impressed on the forehead. It would not be merely some internal sealing, or some designation by which they would be known to themselves and to God, but it would be something apparent, as if engraved on the forehead. What this would be, whether a profession, or a form of religion, or the holding of some doctrine, or the manifestation of a particular spirit, is not here designated.
(3)This would be something appointed by God himself. It would not be of human origin, but would be as if an angel sent from heaven should impress it on the forehead. If it refers to the doctrines which they would hold, they could not be doctrines of human origin; if to the spirit which they would manifest, it would be a spirit of heavenly origin; if to some outward protection, it would be manifest that it was from God.
(4)This would be a pledge of safety. The design of sealing the persons referred to seems to have been to secure their safety in the impending calamities. Thus, the winds were held back until those who were to be sealed could be designated, and then they were to be allowed to sweep over the earth. These things, therefore, we are to look for in the fulfillment of the symbol.
And he cried with a loud voice - As if he had authority to command, and as if the four winds were about to be let forth upon the world.
To whom it was given to hurt the earth and the sea - Who had power committed to them to do this by means of the four winds.

Saying, Hurt not the earth, neither the sea ... - Let the winds be restrained until what is here designated shall be done. These destroying angels were commanded to suspend the work of destruction until the servants of God could be rendered secure. The division here, as in Revelation 7:1, of the “earth, the sea, and the trees,” seems to include everything - water, land, and the productions of the earth. Nothing was to be injured until the angel should designate the true servants of God.
Till we have sealed the servants of our God - The use of the plural “we” seems to denote that he did not expect to do it alone. Who were to be associated with him, whether angels or human beings, he does not intimate; but the work was evidently such that it demanded the agency of more than one.
In their foreheads - See the notes on Revelation 7:2; compare Ezekiel 9:4-5. A mark thus placed on the forehead would be conspicuous, and would be something which could at once be recognized if destruction should spread over the world. The fulfillment of this is to be found in two things:
(a)In something which would be conspicuous or prominent - so that it could be seen; and,
(b)In the mark being of such a nature or character that it would be a proper designation of the fact that they were the true servants of God.

And I heard the number of them which were sealed - He does not say where he heard that, or by whom it was communicated to him, or when it was done. The material point is, that he heard it; he did not see it done. Either by the angel, or by some direct communication from God, he was told of the number that would be sealed, and of the distribution of the whole number into twelve equal parts, represented by the tribes of the children of Israel.
And there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel - In regard to this number, the first and the main question is, whether it is meant that this was to be the literal number, or whether it was symbolical; and, if the latter, of what it is a symbol:
I. As to the first of these inquiries, there does not appear to be any good reason for doubt. The fair interpretation seems to require that it should be understood as symbolical, or as designed not to be literally taken; for:
(a)The whole scene is symbolical - the winds, the angels, the sealing.
II. Of what is it symbolical? Is it of a large number, or of a small number? Is it of those who would be saved from among the Jews, or of all who would be saved in the Christian church - represented as the “tribes of the children of Israel?” To these inquiries we may answer:
(1) That the representation seems to be rather that of a comparatively small number than a large one, for these reasons:
(a) The number of itself is not large.
(b) The number is not large as compared with those who must have constituted the tribes here referred to - the number twelve thousand, for example, as compared with the whole number of the tribe of Judah, of the tribe of Reuben, etc.
(c) It would seem from the language that there would be some selection from a much greater number. Thus, not all in the tribes were scaled, but those who were sealed were “of all the tribes” - ἐκ πάσης φυλῆς ek pasēs phulēs; that is, out of these tribes. So in the specification in each tribe - ἐκ φυλῆς Ἰούδα, Ρουβὴν ek phulēs Iouda, Roubēn, etc. Some out of the tribe, to wit, twelve thousand, were sealed, It is not said of the twelve thousand of the tribes of Judah, Reuben, etc., that they constituted the tribe, but that they were sealed out of the tribe, as a part of it preserved and saved. “When the preposition ἐκ ek, or “out of,” stands after any such verb as sealed, between a definite numeral and a noun of multitude in the genitive, sound criticism requires, doubtless, that the numeral should be thus construed as signifying, not the whole, but a part taken out” (Elliott, i. 237). Compare Exodus 32:28; Num 1:21; 1 Samuel 4:10. The phrase, then, would properly denote those taken out of some other and greater number - as a portion of a tribe, and not the whole tribe. If the reference here is to the church, it would seem to denote that a portion only of that church would be sealed.
(d) For the same reason the idea would seem to be, that comparatively a small portion is referred to - as twelve thousand would be comparatively a small part of one of the tribes of Israel; and if this refers to the church, we should expect to find its fulfillment in a state of things in which the largest proportion would not be scaled; that is, in a corrupt state of the church in which there would be many professors of religion, but comparatively few who had real piety.
(2) To the other inquiry - whether this refers to those who would be sealed and saved among the Jews, or to those in the Christian church - we may answer:
(a) that there are strong reasons for supposing the latter to be the correct opinion. Long before the time of John all these distinctions of tribe were abolished. The ten tribes had been carried away and scattered in distant lands, never more to be restored; and it cannot be supposed that there was any such literal selection from the twelve tribes as is here spoken of, or any such designation of twelve thousand from each. There was no occasion - either when Jerusalem was destroyed, or at any ether time - on which there were such transactions as are here referred to occurring in reference to the children of Israel.
(b) The language is such as a Christian, who had been by birth and education a Hebrew, would naturally use if he wished to designate the church. Compare the notes on James 1:1. Accustomed to speak of the people of God as “the twelve tribes of Israel,” nothing was more natural than to transfer this language to the church of the Redeemer, and to speak of it in that figurative manner. Accordingly, from the necessity of the case, the language is universally understood to have reference to the Christian church. Even Prof. Stuart, who supposes that the reference is to the siege and destruction of Jerusalem by the Romans, interprets it of the preservation of Christians, and their flight to Pella, beyond Jordan. Thus interpreted, moreover, it accords with the entire symbolical character of the representation.
(c) The reference to the particular tribes may be a designed allusion to the Christian church as it would be divided into denominations, or known by different names; and the fact that a certain portion would be sealed from every tribe would not be an unfit representation of the fact that a portion of all the various churches or denominations would be sealed and saved. That is, salvation would be confined to no one church or denomination, but among them all there would be found true servants of God. It would be improper to suppose that the division into tribes among the children of Israel was designed to be a type of the sects and denominations in the Christian church, and yet the fact of such a division may not improperly be employed as an illustration of that; for the whole church is made up not of any one denomination alone, but of all who hold the truth combined, as the people of God in ancient times consisted not solely of any one tribe, however large and powerful, but of all combined. Thus understood, the symbol would point to a time when there would be various denominations in the church, and yet with the idea that true friends of God would be found among them all.
(d) Perhaps nothing can be argued from the fact that exactly twelve thousand were selected from each of the tribes. In language so figurative and symbolical as this, it could not be maintained that this proves that the santo definite number would be taken from each denomination of Christians. Perhaps all that can be fairly inferred is, that there would be no partiality or preference for one more than another; that there would be no favoritism on account of the tribe or denomination to which anyone belonged; but that the seal would be impressed on all, of any denomination, who had the true spirit of religion. No one would receive the token of the divine favor because he was of the tribe of Judah or Reuben; no one because he belonged to any particular denomination of Christians. Large numbers from every branch of the church would be sealed; none would be sealed because he belonged to one form of external organization rather than to another; none would be excluded because he belonged to any one tribe, if he had the spirit and held the sentiments which made it proper to recognize him as a servant of God. These views seem to me to express the true sense of this passage. No one can seriously maintain that the writer meant to refer literally to the Jewish people; and if he referred to the Christian church, it seems to be to some selection that would be made out of the whole church, in which there would be no favoritism or partiality, and to the fact that, in regard to them, there would be some something which, in the midst of abounding corruption or impending danger, would designate them as the chosen people of God, and would furnish evidence that they would be safe.

After this - Greek,” After these things” - Μετὰ ταῦτα Meta tauta: 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” Revelation 7:9; 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 clays 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 vistors, with palmbranches, 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 the notes on Revelation 20:3-6.
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 phulōn. This word properly refers to those who are 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 laōn. 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. Compare the notes on Daniel 3:4; Daniel 4:1.
Stood before the throne - The throne of God. See the notes on Revelation 4:2. 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 the notes on Revelation 5:6.
Clothed with white robes - The emblems of innocence or righteousness, uniformly represented as the raiment of the inhabitants of heaven. See the notes on Revelation 3:4; Revelation 6:11.
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 the notes on Matthew 21:8. 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. Compare the notes on Isaiah 3:26. See Eschenberg, Manual of Class. Literally, p. 243, and Leviticus 23:40; “And ye shall take you on the first day the boughs of goodly trees, branches of palm-trees,” etc. So in the Saviour’s triumphal entry into Jerusalem John 12:12-13 - “On the next day much people took branches of palm-trees, and went forth to meet him, and cried, Hosanna.”

And cried with a loud voice - Compare Zechariah 4:7. This is expressive of the greatness of their joy; the ardor and earnestness of their praise.
Salvation to our God - The word rendered “salvation” - σωτηρία sōtēria - 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 forever, 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. Prof. Robinson (Lexicon) renders the word “victory” here. 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 Revelation 4:2.
And unto the Lamb - notes on Revelation 5:6. God the Father, and He who is the Lamb of God, alike claim, the honor 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?

And all the angels stood round about the throne - notes on Revelation 5:11.
And about the elders - notes on Revelation 4:4.
And the four beasts - notes on Revelation 4:6. 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, Revelation 4:10; Revelation 5:8.
And worshipped God - notes on Revelation 5:11-12.

Saying, Amen - See the notes on Revelation 1:7. 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, ... - Substantially the same ascription of praise occurs in Revelation 5:12. See the 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 Revelation 5:12 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 Revelation 5:12 are thanksgiving and might - words which require no particular explanation.

And one of the elders - See the notes on Revelation 4:4. 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 infrequently 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. Compare Isaiah 65:24; Daniel 2:26; Acts 5:8. 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. Prof. 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 Revelation 7:9, but the eye might be directed to a particular part of them as grouped together, and as having something special 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 - See the notes on Revelation 7:9.
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.

And I said unto him, Sir, thou knowest - The word “sir” in this place - κύριέ kurie, “lord” - is a form of respectful address, such as would be used when speaking to a superior, Genesis 43:20; Matthew 13:27; Matthew 21:30; Matthew 27:63; John 4:11, John 4:15, John 4:19, John 4:49; John 5:7; John 12:21; John 20:15. 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 thlipsis - 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 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 sheds his blood merely as other people 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 the Hebrews 9:14 note and 1 John 1:7 note.

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 anyone 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 forever. The phrase, “to serve him in his temple,” refers undoubtedly to heaven, regarded as the temple or holy dwelling-place of God. See the notes on Revelation 1:6.
And he that sitteth on the throne - God. See the notes at Revelation 4:2.
Shall dwell among them - σκηνώσει skēnōsei. 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 special 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. Prof. 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. Compare Revelation 21:3.

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 Corinthians 15:44 - 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 Isaiah 49:10; “They shall not hunger nor thirst; neither shall the heat nor sun smite them.” See the 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. Compare Exodus 17:3; Psalms 63:1; Lamentations 4:4; 2 Corinthians 11:27. 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 anymore.”
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 pesē - “fall on” - and the reference, probably is to the intense and burningheat 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 Isaiah 49:10, from which place this is quoted, the expression is שׁרב shaaraab, properly denoting heat or burning, and particularly the mirage, the excessive heat of a sandy desert producing a vapor which has a striking resemblance to water, and which often misleads the unwary traveler by its deceptive appearance. See the notes on Isaiah 35:7. 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 traveler 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 travelers 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.

For the Lamb, which is in the midst of the throne - notes on Revelation 5:6. 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 poimainō. 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. Compare Psalms 23:1-2, Psalms 23:5; Psalms 36:8. See this fully illustrated in the notes on Isaiah 40:11.
And shall lead them unto living fountains of waters - Living fountains refer to running streams, as contrasted with standing water and stagnant pools. See the notes on John 4:10. 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 Isaiah 25:8, “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 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.