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, , i.e. the letter which in the older script was cruciform, see Hastings, D.
B. 1. p. 71) on the foreheads of the righteous in Jerusalem, with a view to their being
spared in an impending massacre. But for a mark made by the pen of a scribe the
Apocalyptist, who has lately had before him the vision of the sealed roll, substitutes the
impression of the Divine signet-ring. The conception of a Divine sealing occurs freely
in St Paul (2 Cor. 1:22 , Eph. 1:13
, 4:30 ,
), and once in the Fourth Gospel (Jo. 6:27
). In post-Apostolic writings the seal of the Lord is either Baptism
(Herm. sim. 9:16 , Clem. Al. quis div. 42
), or the chrism which followed it.
Here the seal, being in the hands of an angel, can hardly be sacramental. The general
sense is well given in 2 Tim. 2:19 ,
. Cf. Orig. in Joann. t. 1:1
; With cf. 10:6, 15:7: the phrase, which is fairly common in
usually follow Reuben or Judah, while Joseph and Benjamin bring up the rear. This
arrangement seems to have been suggested partly by the birth-order of the patriarchs
and partly by the geographical situation of the tribes; Christian associations have
probably determined the place of Judah and of the Galilean tribes. Since Levi is counted
in, it has been necessary to omit one of the other tribes; the omitted name is Dan, a tribe
which perhaps is dropped also, together with Zebulun, in 1 Chron. 2:38., but see Enc.
Bibl. 1. p. 996, note 4. A mystical reason was given for the omission of Dan from the
Apocalyptic list by Irenaeus 5:30. 2 Hieremias et tribum ex qua veniet
[Antichristus] manifestavit dicens: ex Dan audiemus vocem velocitatis equorum eius
(Jer. 8:16) et propter hoc non annumeratur tribus haec in Apocalypsi cum his quae
salvantur. Cf. Hippolytus de Antichristo 14
, . So Arethas:
,
. Either from a
misunderstanding of Gen. 49:17 or from the story of Judges 18. (cf. Targ. Jon. on Exod.
17:8), Dan is associated in Rabbinical lore with idolatry and apostasy (see Shabbath
66); the Testaments of the 12 Patriarchs (Dan 5) seem to predict an alliance between
Dan and Beliar. On the late Christian tradition which assigns Antichrist to this tribe, see
Bousset Antichrist, p. 112 ff.; it may partly be due to Jewish sources, and partly have
been suggested by the omission of Dan from the Apocalyptic list.
It is more important to enquire whether the Apocalyptist intends the 144,000 sealed
Israelites to represent the elect of Israel (cf. Rom. 11:5 ),
the Jewish Christians (Victorinus), or the whole number of the faithful (Primasius:
omnis significatur ecclesia, and so Bede). The third of these views is supported by
(a) the tendency of the Apocalypse to regard the Church as the true Israel (cf. e.g. 2:9,
3:9 ff.), (b) the use of the same number in 14:1 for the followers of the Lamb, whose
foreheads bear the names of God and Christ, and (c) the circumstance that none are
sealed but the 144,000 of Israel. Had it been the purpose of the Apocalyptist to
distinguish between two bodies of the elect, he would surely have represented both as
alike receiving the seal which was to mark the servants of God; but the sealing is
expressly limited to the twelve tribes. It follows that the Israel of the first vision is
coextensive with the whole Church (cf. Orig. in Joann. t. 1:1, Renan, lAntechrist, p.
390), and the of v. 9 have been sealed already in their capacity of elect
Israelites. The two visions depict the same body, under widely different conditions; in
vv. 48 the true Israelites (Jo. 1:17, Rom. 2:29, Gal. 6:16) of a single generation are
marshalled under the banners of their several tribes for the campaign which is yet before
them, whereas in vv. 917 all the generations of the faithful appear in their countless
numbers, no longer needing the safeguard of the Divine Seal, but triumphant and at rest.
Cf. Beatus: 144 millia omnino ecclesia est; quid sit ex omni tribu exposuit dicens ex
omni gente.
917. THE TRIUMPH OF THE INNUMERABLE MULTITUDE .
Enc. T. K. Cheyne and J. S. Black, Encyclopaedia Biblica (London, 1899
1903).
Triumphal Entry (Jo. l.c.) may be in view, or such a scene as that described in 1 Macc.
13:51 [sc. ] ... ...
, or in 2 Macc. l.c. Cf. Verg. Aen. 5:111 palmae,
pretium victoribus; Pausanias, Arcad. 48
; Tert. scorp. 12 palmis victoriae insignes revelantur
scilicet de Antichristo triumphantes; Andreas:
... . Deissmanns suggestion (Bible Studies, p.
370) needs confirmation.
10. .] The polyglott multitude ( ...
, v. 9) shouts its praises as with one voice; for see 6:10, 7:2.
The key note of the strain is (cf. 12:10, 19:1); those who raise it have all
experienced the great deliverance (v. 14) which they ascribe to God and the Lamb: cf.
Ps. 3:9 . To cry is equivalent to
attributing to Both the title of , so freely given by the loyal or pliant cities of Asia
to the Emperors, but belonging in Christian eyes only to God and to His Christ. The
Pastoral Epistles supply examples of both applications, (1) 1 Tim. 1:1
, 2:3, Tit. 1:3, 3:4 . : (2) Tit. 1:4
, 2:13 . , 3:6
, For . compare Jo. 4:22 . . Acts 4:12
., Jude 3 ... .
: cf. v. 3, note. The elect of mankind claim God as their God, since He is the
God of Christ (Jo. 20:17, Apoc. 3:12).
11. .] (exclaims Andreas)
. The Angels endorse the ascription of praise, as in 4:11 ff.
They form, as there, a circle round the Throne, outside the Elders and the ; their
position relatively to the is not stated, but the exigencies of the scene
appear to require that they should stand nearer the Throne. For the it is sufficient
to be (vv. 9, 15), seeing the God Whom they serve.
... .] Cf. 4:10, 11:16; and for , 1:7, 5:14,
19:4. The Angels, while adding their Amen to the doxology of the Church, offer their
own tribute in other words. It is addressed to the Majesty on the throne, Whom like the
redeemed they call their God (v. 12); the Lamb is not included as in 5:13. The ascription
is sevenfold, as in 5:12, but it does not exactly agree with any of the previous
doxologies, although each of its features has occurred in one or more of them; for
cf. 5:12, 5:13; , 1:6, 4:11, 5:12, 5:13; , 5:12; , 4:9; ,
4:9, 4:11, 5:12, 5:13; , 4:11, 5:12; , 5:12; see notes ad ll. As in 5:12, each
word is emphasized by the article. The concluding is perhaps a liturgical addition,
but it rests on good authority.
13. .] An Elder intervenes, as in 5:5, to
interpret the vision. For see Mc. 9:5 note; for a similar use of in
the LXX. cf. Cant. 2:10 , . The
Elder anticipates the questions which the Seer was ready to put ( ... ;
; ); Bede: interrogat ut doceat. The vision was not a mere spectacular
display, but a revelation; and its points must not be missed. , the
white robes which arrest attention: cf. , v. 9, note.
14. .] Cf. Zech. 4:2, 4:5 ; ...
... ; , . If the perfect () is to
be pressed here, it must be explained as meaning that to the Seers mind the whole
scene was still fresh and vivid, that he seemed to himself to have but just spoken, as if
the echoes of his voice were not yet silent. On the quasiaoristic use of the perfect in this
book, see 5:7, note. , so the O.T. apocalyptic writers address a superhuman person;
cf. Dan. 10:16 f., Zech. 4:5, 4:13; or may be merely the sir of courtesy, as in Jo.
20:15, where it is addressed to one who is supposed to be a . is at
once a confession of ignorance, and an appeal for information; cf. Ezek. 37:3
... ; , . Contrast the
of Jo. 21:15 ff.
.] The answer covers both questions
(, ;). These who wear the white robes are such as come ,
timeless, cf. WM. p. 444) out of the Great Tribulation. The reference is probably to
Dan. 12:1 Th. , ; cf.
Mc. 13:19. There is a which His servants share (1:9, 2:9 f.), but the Great
Tribulation ( . ., cf. Acts 8:10 ) is the
superlatively great crisis of trial through which all must pass (3:10), and from which the
servants of God alone emerge unscathed. The present vision, which anticipates the issue
of the final judgement, represents the latter as already delivered out of the evil to come.
.] The conception comes partly from Exod.
19:10, 19:14, where the Israelites wash their clothes before the lawgiving; partly from
Gen. 49:11 ,
. The of the redeemed, however, are not (cf. Isa. 63:1), but
. Hence is explained by (Tert. candidaverunt, Prim.
candidas fecerunt, Vg. dealbaverunt); cf. Ps. 50. (51) 9, which may also be in view:
, : cf. Isa. 1:18
, , , .
is used in reference to the fullers art, cf. Mc. 9:3
, . The
whiteness of the saints robes is gained ; cf. 1:5, 5:9, parallels
which ought to have saved some ancient writers (e.g. Tertullian, scorp. 12; Arethas:
) from the mistake of understanding the Blood of the Lamb here to
mean the blood of martyrs shed for His sake; the candidatus martyrum exercitus itself
owes its whiteness to the Great Sacrifice. Cf. Beatus: hi sunt qui venerunt etc.: non ut
aliqui putant martyres soli sunt, sed omnis ecclesia; non enim in sanguine suo lavari
dixit sed in sanguine agni. is the Sacrifice of the Cross, cf. 1
Pet. 1:2, 1:19, 1 Jo. 1:7, Rom. 3:25, 5:9, Eph. 1:7, Col. 1:20, Heb. 9:14; the paradox
is in accord with the manner of this book, where violent contrasts
abound. The aorists , , look back to the life on earth when the
Vg. The Latin Vulgate.
cleansing was effected (Mc. 2:10). The act is ascribed to the saints themselves, and not
to Christ, as is the act of redemption (1:5, , 5:9 ); the saints are not
passive recipients of redemption, but cooperate with the Divine grace by repentance and
faith and the use of the Sacraments (Acts 22:16
: Mt. 26:28 ,
), and by vigilance and victory over
sin (c. 12:11).
15. ] refers to the whole of
the preceding sentence ( ... ). The purification of the conscience
and character derived in their lifetime from faith in the Blood of Jesus Christ (Acts 15:9,
Heb. 9:14) had fitted them for the Presence of God; cf. Mt. 5:8
, . See Ephes. 5:26 f. for a picture of the Church in
her final purity, fresh from the bath of a perfect absolution
, .
.] Cf. 22:3
. On see Lightfoot, Philippians (3:3). In the LXX.
(excepting Daniel) it is the normal equivalent of ,
, as distinguished from the
priestly
which is usually represented by . Since the members of the
Church are priests unto God (1:6, 5:10, 20:6) might have been expected
here and in 22:3 rather than . But the conception is that of a vast worshipping
congregation, and the use of would rather have suggested that of an
exclusive priesthood admitted to the sanctuary, while the great majority were content to
pray without (Lc. 1:10, 1:21). . The Israelite who was not a Priest or
Levite did not proceed beyond the , one tribe alone having access to the . But
in the Eternal Temple the Seer sees the whole Israel of God admitted to the , and
the occasion for the of a tribal or special priesthood has disappeared, all
being priests and all serving in the Presence of God. The mention of a temple must be
corrected by the later revelation in c. 21:22 , ...
. The Temple is here the Divine Presence, realized and enjoyed;
is equivalent to (vv. 9, 15).
The of the Church is not interrupted by nightfall (for see
Lc. 18:7, 1 Thess. 5:5, Apoc. 4:8). Even the Temple had its night offices; see 1 Chron.
9:33 ( ) , Ps. 133. (134.) 2
. The Church inherited the practice, and the
stillness of the night was broken by the vigil services of the early times (Batiffol,
Brviaire, p. 2 ff.) and at a later date, in monastic communities, by the matin-lauds. But
the vision of ceaseless worship is realized only when life itself is regarded as a service.
The consecration of all life to the service of God is the goal to which our present
worship points, and it is symbolized by the Apocalyptists
. Here again the later vision of the closing chapter corrects the earlier: cf. Apoc.
21:25, 22:5 . Cf. Andreas:
.
represents
in the LXX. (Jud. 5:17, 8:11 (B), 3 Regn. 8:14(A)); in the N.T. its use is
limited to the Johannine writings (Jo. 1:14, Apoc. 7:15, 12:12, 13:6, 21:3). The
reference both here and in 21:3 is to the O.T. promise that God would walk or dwell
in Israel (Lev. 26:22 , Zech. 2:10 , ib.
8:3, 8:8, Ezek. 37:27 ). The assonance of ,
,
, has probably suggested the use of both in Jo. l.c. ( ...
) and in Apoc. 7., 21. (here only: cf. 21:3
) brings in the further idea of Gods Presence as a protection from
all fear of evil, with reference perhaps to Isa. 4:5 f., where the Pillar of the Exodus
suggests the overshadowing of Israel by the Shechinah. An allusion to the of the
Feast of Tabernacles is also possible; see v. 9, note.
The Apocalyptist now passes from the present tense to the future (, cf. v.
16 f.); the vision becomes a prediction.
16. .] Andreas:
. This verse, with part of the next, is borrowed from Isa. 49:10
where of Israel returning from exile we read: ,
, ,
. The changes which the Apocalyptist makes are interesting:
(the sirocco, cf. Mt. 20:12, Lc. 12:55, Jac. 1:11) is changed into
(
supplies . .; is perhaps from Jer. 2:13 [ ]
, (
(
(
). The change of order gives
l.c.
prominence to the mention of life. It is to God as the Fountain of life (Ps. 35. (36.) 10
) that the Lamb leads His sheep: cf. 21:6, 22:1, 22:17. The
interpretation is again supplied by the Johannine Gospel; see Jo. 4:12, 4:14; 7:38 f. The
plurals are perhaps not to be pressed, being merely echoes of the Hebrew
(cf. 8:10, 14:7, 16:4); if they have any significance here, they point to the secondary
sources which are replenished by the Fountain itself, or to the manifold energies of the
one Christ-life (1 Cor. 12:4 ff.), as the of 1:4 etc. represent the
of the One Spirit.
.] Yet another reference to the O.T.; cf. Isa.
25:8 where the LXX. have ,