Revelation 7:14 Komentář

The things contained in this chapter came in after the opening of the six seals, which foretold great calamities in the world; and before the sound of the seven trumpets, which gave notice of great corruptions arising in the church: between these comes in this comfortable chapter, which secures the graces and comforts of the people of God in times of common calamity. We have, I. An account of the restraint laid upon the winds (Rev 7:1-3). II. The sealing of the servants of God (Rev 7:4-8). III. The songs of angels and saints on this occasion (Rev 7:9-12). IV. A description of the honour and happiness of those who had faithfully served Christ, and suffered for him (Rev 7:13, etc.).

INTRODUCTION TO REVELATION 7 This chapter contains a vision seen at the end of the sixth, and at the opening of the seventh seal, which expresses the security of the saints in all ages following, the praises of angels and men on that account, and the happiness of all the people of God in the millennium state. First, a vision of four angels is seen restraining the winds from blowing on the earth, sea, and trees, Rev 7:1; then of another angel, described by the place from whence he came, the east; by what he had, the seal of the living God, and by his cry to the four angels not to hurt the earth, sea, and trees, until the servants of God were sealed, Rev 7:2, and then follows the number of the sealed ones in general, Rev 7:4, and the particular number of them out of each tribe of Israel, Rev 7:5. After which is another vision of all the elect of God together, described by the numberless multitude of them; by their descent from all nations; by their position and situation before the throne, and the Lamb; by their habit and attire, and by their loud cry, ascribing salvation to God, and to the Lamb, Rev 7:9, who are joined by all the angels around them, worshipping God, and ascribing glory to him, Rev 7:11. And next is described the happiness of this numerous company, in the thousand years' reign, introduced by some discourse which passed between John, and one of the elders, Rev 7:13, who are said to be before the throne, to serve God continually, and to have his presence, Rev 7:15, to be free from everything troublesome and distressing, Rev 7:16, and to be fed by the Lamb, and to be led by him to fountains of living water, and to have all their tears wiped away from them, Rev 7:17.

And I said unto him, sir, thou knowest,.... John replies in a very humble, modest, and respectful manner, to the elder, calling him "sir", according to the usage of the eastern people; and it is observable, that this word is much used in his Gospel, and more than in any other book; see Joh 4:11. Some copies, and the Complutensian edition, read, "my Lord"; and so do the Vulgate Latin, Syriac, and Arabic versions. John confesses his ignorance, and ascribes knowledge to the elder, and desires information of him; for the sense is, that the elder knew who they were, and from whence they came, but he did not, and therefore desires that he would inform him; and so the Arabic version renders it, "and my Lord, thou art more learned"; that is, than I am, and therefore instruct me, as he accordingly did; and he said to me, these are they which came out of great tribulation: seeing this company designs all the elect of God, that ever were, are, or shall be in the world; "the great tribulation", out of which they came, is not to be restrained to any particular time of trouble, but includes all that has been, is, or shall be; as all the afflictions of the saints under the Old Testament; from righteous Abel to Zechariah; and all the troubles of the people of God in the times of the Maccabees, Heb 11:35; all the persecutions of the Christians by the Jews, at the first publication of the Gospel; and the persecutions under the Roman emperors, both Pagan and Arian; and the cruelties and barbarities of the Romish antichrist, during the whole time of the apostasy; and particularly the last struggle of the beast, which will be the hour of temptation, that will come upon all the world; and in general all the afflictions, reproaches, persecutions, and many tribulations of all the saints, and every member of Christ in this world, who in the new Jerusalem church state will be come out of them; which supposes them to have been in them, and yet were not overwhelmed by them, and lost in them; but, by divine support and assistance, waded through them, and were now quite clear of them, and never more to be annoyed with them; see Rev 21:4. And have washed their robes, and made them white in the blood of the Lamb; not in the blood of bulls and goats, which could not take away sin; nor in their own blood, their sufferings for Christ, on which they did not depend, knowing there is no comparison between them, and the glory revealed in them; nor in any works of righteousness done by them, which are imperfect and filthy, and need washing; but in the blood of Christ, which cleanseth from all sin. The "robes" which they washed in his blood may either design themselves, their consciences, which this blood purges from dead works; or their outward conversation garments, which have their spots, and need continual washing; or else the robe of righteousness, and garments of salvation, or their justification, which is by the blood of Christ, Rom 5:9. The act of washing from sin, by the blood of Christ, is sometimes ascribed to Christ himself, as in Rev 1:5; but here to the saints, and designs the concern which faith has in the blood of Christ, which deals with it for justification, peace, and pardon, for the removing of sin from the conscience, and for cleansing from all impurity, both of flesh and Spirit: and the effect of this is, that their robes were "made white"; that is, that they were freed from all sin, were without fault before the throne, not having spot, or wrinkle, or any such thing. This shows that these persons had no trust in themselves, or dependence on their own merits, and works of righteousness, but wholly trusted to, and depended on the blood and righteousness of Christ; which is the only way to come out of tribulation, and enter the kingdom.

Then to every conqueror the Spirit promises now the tree of life and exemption from the second death; now the hidden manna, with the stone of glistening whiteness, and the name unknown (to every man except those who receive it); now power to rule with a rod of iron and the brightness of the morning star; now the being clothed in white raiment, and not having the name blotted out of the book of life, and being made in the temple of God a pillar with the inscription on it of the name of God and of the Lord, and of the heavenly Jerusalem; now a sitting with the Lord on his throne, which once was persistently refused to the sons of Zebedee. Who, pray, are these so blessed conquerors, but martyrs in the strict sense of the word? For indeed theirs are the victories whose also are the fights; theirs, however, are the fights whose also is the blood. But the souls of the martyrs both peacefully rest in the meantime under the altar and support their patience by the assured hope of revenge; and, clothed in their robes, wear the dazzling halo of brightness, until others also may fully share in their glory. For yet again a countless throng are revealed, clothed in white and distinguished by palms of victory, celebrating their triumph doubtless over antichrist, since one of the elders says, “These are they who come out of that great tribulation, and have washed their robes, and made them white in the blood of the Lamb.” For the flesh is the clothing of the soul. The uncleanness, indeed, is washed away by baptism, but the stains are changed into dazzling whiteness by martyrdom.

For yet again a countless throng are revealed, clothed in white and distinguished by palms of victory, celebrating their triumph doubtless over Antichrist, since one of the elders says, "These are they who come out of that great tribulation, and have washed their robes, and made them white in the blood of the Lamb." For the flesh is the clothing of the soul.

And that I might not extend my discourse, beloved brother, to too great a length, and fatigue my hearer or reader by the abundance of a too diffuse style, I have made a compendium; so that the titles being placed first, which every one ought both to know and to have in mind, I might subjoin sections of the Lord's word, and establish what I had proposed by the authority of the divine teaching, in such wise as that I might not appear to have sent you my own treatise so much, as to have suggested material for others to discourse on; a proceeding which will be of advantage to individuals with increased benefit. For if I were to give a man a garment finished and ready, it would be my garment that another was making use of, and probably the thing made for another would be found little fitting for his figure of stature and body. But now I have sent you the very wool and the purple from the Lamb, by whom we were redeemed and quickened; which, when you have received, you will make into a coat for yourself according to your own will, and the rather that you will rejoice in it as your own private and special garment. And you will exhibit to others also what we have sent, that they themselves may be able to finish it according to their will; so that that old nakedness being covered, they may all bear the garments of Christ robed in the sanctification of heavenly grace.

These are not, as some think, only martyrs, but rather the whole people in the church. For it does not say that they washed their robes in their own blood but in the blood of the Lamb, that is, in the grace of God through Jesus Christ, our Lord. As it is written, “And the blood of his Son has cleansed us.”

Therefore, he says that these are the ones who come out of the great tribulation; for the righteous did not only endure a considerable struggle but also a very great one under the dominion of the Antichrist. And it says that they washed their robes and made them white in the blood of the Lamb; indeed, it was more fitting for the robes dyed in blood to become crimson rather than white. How then have they become white? Because baptism, which is accomplished through the death of the Lord, as it seems to the most wise Paul (Rom. 6:3), acts as a cleanser of all impurity arising from sin, rendering those who are baptized in it white and pure. But also the partaking of the life-giving blood of Christ grants this: for the Lord says that it is poured out for many and for the forgiveness of many concerning His own blood. (Matt. 26:28)

When it says that a number of the faithful had come out of the great tribulation, what else is indicated except what we read elsewhere, “Through many tribulations we must enter the kingdom of God.” Therefore, the apostle also said, “Brothers, let us not grow weary, for in due time we shall reap.” It is through the endurance of struggles that the number of the faithful are sifted out, just as by the weight of the press oil is prepared with diligent care and grain that is to be stored in a barn is collected through the threshing machine. That they wash their robes in the blood of the Lamb reveals their reward, so that the labor of the aforementioned struggle might be endured with equinimity. And he rightly adds that they made their robes white in the blood of the Lamb. It is as though he said that the robes that some had befouled after the grace of baptism through neglect, ignorance or contempt, these had made white in the blood of the Lamb, that is, in the grace of Christ, or even in undergoing martyrdom. This reward is to be assigned especially to those in the church who have spilled their blood for Christ and have returned the robe of baptism with a greater brilliance by a better service of blood. But if this grace is to refer to all the faithful generally, we must finally conclude that if anyone is cleansed by the font of his Lord, is fed by his flesh and is enflamed by the call of the Spirit, he is in this manner made white as snow. For there are those who are proven to be martyrs before God by their inner character, even though they are not martyrs by way of a public act.

Martyrs wash their robes in the blood of the Lamb, while as for their members, which “seem to the eyes of the ignorant” [to be] defiled by the squalor of their pains, they instead have made [these members] clean of all contagion by their blood which is poured forth for Christ. In addition, they have rendered [their members] worthy of the blessed light of immortality, which is [the meaning of] their having made their washed robes white in the blood of the Lamb.

And he said to me: These are those who have come out of great tribulation. Through many tribulations we must enter the kingdom of God (Acts XIV). But who does not know that the tribulation of the Antichrist will be greater than the others?

And they washed their robes in the blood of the Lamb. He does not speak only of the martyrs. For they are washed in their own blood. But the blood of Jesus, the Son of God, cleanses the whole Church from all sin (II Corinthians VII), therefore they are before the throne of God. For they are deemed worthy to stand in the service of God there, who here amid adversities are faithful confessors of his name.

And one of the ancients answered, saying to me: These that are clothed in white robes, who are they? and whence came they? As no question preceded, what does it mean that one of the ancients is said to have answered? It is a habit of the sacred Scripture to use this verb like that, but it does not seem to have any meaning, so neither is ignorance of it harmful nor is knowledge of it praiseworthy. So, by this one ancient we understand the unity of the preachers of both Testaments, or him who is more ancient than ancients, that is the Lord Jesus Christ, who interrogates John in order that the latter may himself ask, and, after asking, hear, understand, and rouse himself up to imitate. By the white robes we understand both purity of mind and the glory they will be granted in the future. When John responds to this, in the person of good listeners, My Lord, thou knowest, the ancient replies, in the person of the Lord or of his good preachers, These are they who are come out of great tribulation, etc. In are come, three tenses are contained: it is here used for “are come, are coming, and are to come.” Therefore, since the whole number of the elect is defined by this sentence, it is greatly to be feared that if someone comes from somewhere else, they should not belong to the fellowship of the elect. The tribulations of the just, as the Psalmist says, are many; [Ps. 33:20] and among these tribulations there is that general one which consists of the fact that none of us knows whether they belong to the fellowship of the elect, as Solomon attests, who says, Man knoweth not whether he be worthy of love, or hatred: but all things are kept uncertain for the time to come. [Eccles. 9:1-2] And have washed their robes, and have made them white in the blood of the Lamb. All the elect make their robes white in the blood of the Lamb, that is to say they beautify their disposition of mind in the sufferings of Christ and prepare it to receive the future joys.

The four angels holding the four winds of heaven, Rev 7:1. The angel with the seal of the living God, and sealing the servants of God out of the twelve tribes, whose number amounted to one hundred and forty-four thousand, Rev 7:2-8. Besides these, there was an innumerable multitude from all nations, who gave glory to God and the Lamb, Rev 7:9-12. One of the elders shows who these are, and describes their most happy state, Rev 7:13-17.

Sir, thou knowest - That is, I do not know, but thou canst inform me. Came out of great tribulation - Persecutions of every kind. And have washed their robes - Have obtained their pardon and purity, through the blood of the Lamb. Their white robes cannot mean the righteousness of Christ, for this cannot be washed and made white in his own blood. This white linen is said to be the righteousness of the saints, Rev 19:8, and this is the righteousness in which they stand before the throne; therefore it is not Christ's righteousness, but it is a righteousness wrought in them by the merit of his blood, and the power of his Spirit.

SEALING OF THE ELECT OF ISRAEL. THE COUNTLESS MULTITUDE OF THE GENTILE ELECT. (Rev. 7:1-17) And--so B and Syriac. But A, C, Vulgate, and Coptic omit "and." after these things--A, B, C, and Coptic read, "after this." The two visions in this chapter come in as an episode after the sixth seal, and before the seventh seal. It is clear that, though "Israel" may elsewhere designate the spiritual Israel, "the elect (Church) on earth" [ALFORD], here, where the names of the tribes one by one are specified, these names cannot have any but the literal meaning. The second advent will be the time of the restoration of the kingdom to Israel, when the times of the Gentiles shall have been fulfilled, and the Jews shall at last say, "Blessed is He that cometh in the name of the Lord." The period of the Lord's absence has been a blank in the history of the Jews as a nation. As then Revelation is the Book of the Second Advent [DE BURGH], naturally mention of God's restored favor to Israel occurs among the events that usher in Christ's advent. earth . . . sea . . . tree--The judgments to descend on these are in answer to the martyrs' prayer under the fifth seal. Compare the same judgments under the fifth trumpet, the sealed being exempt (Rev 9:4). on any tree--Greek, "against any tree" (Greek, "epi ti dendron": but "on the earth," Greek, "epi tees gees").

Sir--Greek, "Lord." B, C, Vulgate, Syriac, Coptic versions, and CYPRIAN read, "My Lord." A omits "My," as English Version. thou knowest--taken from Eze 37:3. Comparatively ignorant ourselves of divine things, it is well for us to look upward for divinely communicated knowledge. came--rather as Greek, "come"; implying that they are just come. great tribulation--Greek, "THE great tribulation"; "the tribulation, the great one," namely, the tribulation to which the martyrs were exposed under the fifth seal, the same which Christ foretells as about to precede His coming (Mat 24:21, great tribulation), and followed by the same signs as the sixth seal (Mat 24:29-30), compare Dan 12:1; including also retrospectively all the tribulation which the saints of all ages have had to pass through. Thus this seventh chapter is a recapitulation of the vision of the six seals, Rev. 6:1-17, to fill up the outline there given in that part of it which affects the faithful of that day. There, however, their number was waiting to be completed, but here it is completed, and they are seen taken out of the earth before the judgments on the Antichristian apostasy; with their Lord, they, and all His faithful witnesses and disciples of past ages, wait for His coming and their coming to be glorified and reign together with Him. Meanwhile, in contrast with their previous sufferings, they are exempt from the hunger, thirst, and scorching heats of their life on earth (Rev 7:16), and are fed and refreshed by the Lamb of God Himself (Rev 7:17; Rev 14:1-4, Rev 14:13); an earnest of their future perfect blessedness in both body and soul united (Rev 21:4-6; Rev 22:1-5). washed . . . robes . . . white in the blood of . . . Lamb-- (Rev 1:5; Isa 1:18; Heb 9:14; Jo1 1:7; compare Isa 61:10; Zac 3:3-5). Faith applies to the heart the purifying blood; once for all for justification, continually throughout the life for sanctification.