| Barnes' Notes on the Bible 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.
Clarke's Commentary on the BibleAnd after these things - Immediately after the preceding vision. I saw four angels - Instruments which God employs in the dispensation of his providence; we know not what. On the four corners of the earth - On the extreme parts of the land of Judea, called ἡ γη, the land, or earth, by way of eminence. Holding the four winds - Preventing evil from every quarter. Earth - sea, nor on any tree; keeping the whole of the land free from evil, till the Church of Christ should wax strong, and each of his followers have time to prepare for his flight from Jerusalem, previously to its total destruction by the Romans.
Gill's Exposition of the Entire BibleAnd after these things,.... After the opening of six of the seals of the sealed book, and after the demolition of Heathen deities, and of Heathen worship, and of Heathen magistrates, in the Roman empire, and the representation of these to John, he had the following vision; and which therefore does not refer to the preservation of the Christians, before and at the destruction of Jerusalem, which was under the first seal; nor to the security of the saints from the wrath of the Lamb, when it fell upon the Pagan worshippers, of all ranks and degrees, which was under the sixth seal, and was now over; but rather it respects an intermediate space of time between the sixth and seventh seal, as reaching from Constantine to Theodosius; for upon Constantine's being sole emperor, the church enjoyed great peace and tranquillity after the blustering storms of Pagan persecution ceased; and great numbers of God's elect were converted and sealed, and the winds of Heathen persecution were held, and blew no more, unless for a short time under the Emperor Julian; though the church was not free from the wind of error and heresy; and the storms of contention which arose about them, nor from the tempest of Arian persecutions, which were very grievous; wherefore this refers to what should be between the sixth and seventh seal, which brings on the seven trumpets: and now, before John sees that seal opened, a pause is made, and this vision is shown him, to fortify his mind, and all other saints, that are observers of these things, who by the opening of the following seal would see what judgments and plagues would come upon the empire, now become Christian, and what changes and revolutions would be made in it, and might fear that the church of God would be wholly swallowed up and lost; wherefore this vision is exhibited to show, that notwithstanding the devastations by the Goths and Vandals, and the rise, progress, and power of Mahomet, and the dreadful apostasy of the church of Rome, and all the miseries of it, and the plagues that should come upon the church for it; yet God would have throughout all this, and in, every age of time, a sealed number, a true church, hidden and secured, even until the seventh angel has sounded his trumpet, and time shall be no more, and the mystery of God will be finished. I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any trees. Four angels are mentioned, in allusion to the four spirits of the heavens, in Zechariah 6:5; and though the earth is not a plain square with angles, but round and globular, yet it is said to have four corners, with respect to the four points of the heavens; and though there is but one wind, which blows sometimes one way, and sometimes another, yet four are named with regard to the above points, east, west, north, and south, from whence it blows. These are commonly called "the four winds of heaven", Daniel 8:8; but here, of the earth, as in the Targum on Isaiah 11:12, and he shall bring near the captivity of Judah, , "from the four winds of the earth". And such things as are chiefly affected with winds are particularly observed, as the earth, upon which buildings are thrown down by them; and the sea, in which ships are wrecked; and trees, which by the violence of them, are blown down, and torn up by the roots. Some by these angels understand evil angels, who are sometimes called angels, without any additional epithet to distinguish them, and that because a desire of hurting seems to have been in them, as well as a power, Revelation 7:2; and who are, in every part of the world, seeking to do all the mischief they can; and may be said to hold the winds, not in a literal sense, for God only gathers the wind in his fist, and holds it there, and lets it loose at his pleasure; but in a mystical sense, as these may refer to the word, and the ministers of the word, whose progress and success are often hindered by Satan and is emissaries; and some particularly understand by them the four monarchies of the Babylonian, Persian, Grecian, and Roman; others the four emperors, after that Dioclesian and Maximianus had resigned, as Maximinus, Galerius, Maxentius, and Licinius; others Mahomet, or the Turk, in the east, who hindered the Gospel by his wars and devastations, as well as by false worship; the kings of France and Spain on the west, by fire, and faggot, and sword; and the pope in the south, by bulls and excommunications; and the empire and emperors of Germany on the north, by public edicts; or, in general, all the Popish tribe, popes, cardinals, bishops, priests, monks, and friars, by their decrees, anathemas, sermons, writings, and lying miracles, did all they could that the Gospel might not be preached neither in the earth, on the continent, nor in the sea, or in the islands of it; or that any of the saints, the trees of righteousness, who lived in woods and mountainous places, or were forced to fly into woods, might have any advantage by it. But, after all, rather this is to be understood of good angels, and either of their restraining evil angels from doing mischief, see Daniel 10:13; or keeping back the winds of false doctrines and heresies from the churches of Christ, in the several parts of the world; or rather, and which is the true sense, of their holding in the storms of calamities and war to the destruction of kingdoms, provinces, islands, and the several inhabitants of them, and intends a general peace throughout the world; see Jeremiah 49:36. This mystical way of speaking seems to agree with the notions of the Jews, who speak of angels standing at the gates of the four winds, "and the keys of the wind in their hands", whose names they give us (x); and make mention of , "the angels of the wind" (y); and the Magi among the Persians call the angel of the wind "Bad", or "Badran" (z). (x) Raziel, fol. 36. 1. 2. (y) Targum in 1 Reg. xix. 11. (z) Hyde, Hist. Relig. Pers. c. 12.
Vincent's Word StudiesThese things (ταῦτα) Read τοῦτο this. Holding (κρατοῦντας) Holding fast or firmly. See on Mark 7:3; see on Acts 3:11.
Geneva Study BibleAnd {1} after these things I saw four angels standing on the {a} four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, {2} nor on any tree. (1) The second part of this section is a preventing of danger, as we distinguished before in Re 6:1 that is, of the caution of God ahead of time to provide for his, after the example of the Israelites; Ex 8:23 the faithful are exempted from the plagues of this wicked world. This section is a dialogue and bringing in for this whole chapter by occasion of the prediction and argument of the sixth seal. For first harm is withheld from the elect, Re 7:1-9. Then thanks are given by the elect for that cause Re 7:10-12. Lastly, the accomplishment of it is set forth to the end of the chapter. The first verse is a transition, speaking of the angels who keep the lesser parts from harm, until God commands. For, as in Eze 10:19, their faces and their wings reach up, continually waiting on and watching the countenance of God for their direction and every one of them goes into that part that is right before his face: wherever the Spirit goes, they go, they do not step out of the way, not so much as a foot breadth from the path commanded to them by God. (a) On the four corners or coasts of the earth. (2) That is, neither into the air, into which the trees grow.
People's New Testament 7:1 The Sealing of the Servants of God SUMMARY OF REVELATION 7: The Four Winds Held. The Sealing of the One Hundred and Forty-four Thousand. The Great Multitude with the Palms of Victory. They with White Robes About the Throne. CHAPTER VII. After these things. After the opening of the sixth seal. I saw four angels. The vision that appears before his eyes is that of four angels at the four points of the compass, holding four winds to prevent them from rushing in destruction upon the earth. These certainly represent four destructive powers which are held back for a time from the land, the sea, and the vegetation of the earth.
Wesley's Notes 7:1 And after these things - What follows is a preparation for the seventh seal, which is the weightiest of all. It is connected with the sixth by the particle and; whereas what is added, verse 9, Rev 6:9 stands free and unconnected. I saw four angels - Probably evil ones. They have their employ with the four first trumpets, as have other evil angels with the three last; namely, the angel of the abyss, the four bound in the Euphrates, and Satan himself. These four angels would willingly have brought on all the calamities that follow without delay. But they were restrained till the servants of God were sealed, and till the seven angels were ready to sound: even as the angel of the abyss was not let loose, nor the angels in the Euphrates unbound, neither Satan cast to the earth, till the fifth, sixth, and seventh angels severally sounded. Standing on the four corners of the earth - East, west, south, north. In this order proceed the four first trumpets. Holding the four winds - Which else might have softened the fiery heat, under the first, second, and third trumpet. That the wind should not blow upon the earth, nor on the sea, nor on any tree - It seems, that these expressions betoken the several quarters of the world; that the earth signifies that to the east of Patmos, Asia, which was nearest to St. John, and where the trumpet of the first angel had its accomplishment. Europe swims in the sea over against this; and is accordingly termed by the prophets, the islands. The third part, Afric, seems to be meant, Rev 8:7,8,10, by the streams of water, or the trees, which grow plentifully by them.
Scofield Reference NotesMargin angels See Scofield Note: "Heb 1:4".
Jamieson-Fausset-Brown Bible CommentaryCHAPTER 7 Re 7:1-17. Sealing of the Elect of Israel. The Countless Multitude of the Gentile Elect. 1. 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 (Re 9:4). on any tree-Greek, "against any tree" (Greek, "epi ti dendron": but "on the earth," Greek, "epi tees gees").
Matthew Henry's Concise Commentary7:1-8 In the figurative language of Scripture, the blowing of the four winds together, means a dreadful and general destruction. But the destruction is delayed. Seals were used to mark for each person his own possessions. This mark is the witness of the Holy Ghost, printed in the hearts of believers. And the Lord would not suffer his people to be afflicted before they were marked, that they might be prepared against all conflicts. And, observe, of those who are thus sealed by the Spirit, the seal must be on the forehead, plainly to be seen alike by friends and foes, but not by the believer himself, except as he looks stedfastly in the glass of God's word. The number of those who were sealed, may be understood to stand for the remnant of people which God reserved. Though the church of God is but a little flock, in comparison with the wicked world, yet it is a society really large, and to be still more enlarged. Here the universal church is figured under the type of Israel.
Matthew Henry's Whole Bible CommentaryChapter 7 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 (v. 1-3). II. The sealing of the servants of God (v. 4-8). III. The songs of angels and saints on this occasion (v. 9-12). IV. A description of the honour and happiness of those who had faithfully served Christ, and suffered for him (v. 13, etc.). Verses 1-12 Here we have, I. An account of the restraint laid upon the winds. By these winds we suppose are meant those errors and corruptions in religion which would occasion a great deal of trouble and mischief to the church of God. Sometimes the Holy Spirit is compared to the wind: here the spirits of error are compared to the four winds, contrary one to another, but doing much hurt to the church, the garden and vineyard of God, breaking the branches and blasting the fruits of his plantation. The devil is called the prince of the power of the air; he, by a great wind, overthrew the house of Job's eldest son. Errors are as wind, by which those who are unstable are shaken, and carried to and fro, Eph. 4:14. Observe, 1. These are called the winds of the earth, because they blow only in these lower regions near the earth; heaven is always clear and free from them. 2. They are restrained by the ministry of angels, standing on the four corners of the earth, intimating that the spirit of error cannot go forth till God permits it, and that the angels minister to the good of the church by restraining its enemies. 3. Their restraint was only for a season, and that was till the servants of God were sealed in their foreheads. God has a particular care and concern for his own servants in times of temptation and corruption, and he has a way to secure them from the common infection; he first establishes them, and then he tries them; he has the timing of their trials in his own hand. II. An account of the sealing of the servants of God, where observe, 1. To whom this work was committed-to an angel, another angel. While some of the angels were employed to restrain Satan and his agents, another angel was employed to mark out and distinguish the faithful servants of God. 2. How they were distinguished-the seal of God was set upon their foreheads, a seal known to him, and as plain as if it appeared in their foreheads; by this mark they were set apart for mercy and safety in the worst of times. 3. The number of those that were sealed, where observe, (1.) A particular account of those that were sealed of the twelve tribes of Israel-twelve thousand out of every tribe, the whole sum amounting to a hundred and forty-four thousand. In this list the tribe of Dan is omitted, perhaps because they were greatly addicted to idolatry; and the order of the tribes is altered, perhaps according as they had been more or less faithful to God. Some take these to be a select number of the Jews who were reserved for mercy at the destruction of Jerusalem; others think that time was past, and therefore it is to be more generally applied to God's chosen remnant in the world; but, if the destruction of Jerusalem was not yet over (and I think it is hard to prove that it was), it seems more proper to understand this of the remnant of that people which God had reserved according to the election of grace, only here we have a definite number for an indefinite. (2.) A general account of those who were saved out of other nations (v. 9): A great multitude, which no man could number, of all nations, and kindreds, and people, and tongues. Though these are not said to be sealed, yet they were selected by God out of all nations, and brought into his church, and there stood before the throne. Observe, [1.] God will have a greater harvest of souls among the Gentiles than he had among the Jews. More are the children of the desolate than of the married woman. [2.] The Lord knows who are his, and he will keep them safe in times of dangerous temptation. [3.] Though the church of God is but a little flock, in comparison of the wicked world, yet it is no contemptible society, but really large and to be still more enlarged. III. We have the songs of saints and angels on this occasion, v. 9-12, where observe, 1. The praises offered up by the saints (and, as it seems to me, by the Gentile believers) for the care of God in reserving so large a remnant of the Jews, and saving them from infidelity and destruction. The Jewish church prayed for the Gentiles before their conversion, and the Gentile churches have reason to bless God for his distinguishing mercy to so many of the Jews, when the rest were cut off. Here observe, (1.) The posture of these praising saints: they stood before the throne, and before the Lamb, before the Creator and the Mediator. In acts of religious worship we come nigh to God, and are to conceive ourselves as in his special presence; and we must come to God by Christ. The throne of God would be inaccessible to sinners were it not for a Mediator. (2.) Their habit: they were clothed with white robes, and had palms in their hands; they were invested with the robes of justification, holiness, and victory, and had palms in their hands, as conquerors used to appear in their triumphs: such a glorious appearance will the faithful servants of God make at last, when they have fought the good fight of faith and finished their course. (3.) Their employment: they cried with a loud voice, saying, Salvation to our God who sitteth upon the throne, and to the Lamb. This may be understood either as a hosannah, wishing well to the interest of God and Christ in the church and in the world, or as a hallelujah, giving to God and the Lamb the praise of the great salvation; both the Father and the Son are joined together in these praises; the Father contrived this salvation, the Son purchased it, and those who enjoy it must and will bless the Lord and the Lamb, and they will do it publicly, and with becoming fervour. 2. Here is the song of the angels (v. 11, 12), where observe, (1.) Their station-before the throne of God, attending on him, and about the saints, ready to serve them. (2.) Their posture, which is very humble, and expressive of the greatest reverence: They fell before the throne on their faces, and worshipped God. Behold the most excellent of all the creatures, who never sinned, who are before him continually, not only covering their faces, but falling down on their faces before the Lord! What humility then, and what profound reverence, become us vile frail creatures, when we come into the presence of God! We should fall down before him; there should be both a reverential frame of spirit and a humble behaviour in all our addresses to God (3.) Their praises. They consented to the praises of the saints, said their Amen thereto; there is in heaven a perfect harmony between the angels and saints; and then they added more of their own, saying, Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen. Here, [1.] They acknowledge the glorious attributes of God-his wisdom, his power, and his might. [2.] They declare that for these his divine perfections he ought to be blessed, and praised, and glorified, to all eternity; and they confirm it by their Amen. We see what is the work of heaven, and we ought to begin it now, to get our hearts tuned for it, to be much in it, and to long for that world where our praises, as well as happiness, will be perfected. |
