Rev 3:4-5, 4:4, 7:9, 13, 15:6 | Barnes | STEP | Verse 4. Thou hast a few names even in Sardis . The word names here is equivalent to persons ; and the idea is, that even in a place so depraved, and where religion had so much declined, there were a few persons who had kept themselves free from the general contamination. In most cases, when error and sin prevail, there may be found a few who are worthy of the Divine commendation; a few who show that true religion may exist even when the mass are evil. . Which have not defiled their garments . . The meaning is, that they had not defiled themselves by coming in contact with the profane and the polluted; or, in other words, they had kept themselves free from the prevailing corruption. They were like persons clothed in white walking in the midst of the defiled, yet keeping their raiment from being soiled. And they shall walk with me in white . White is the emblem of innocence, and is hence appropriately represented as the colour of the raiment of the heavenly inhabitants. The persons here referred to had kept their garments uncontaminated on the earth, and as an appropriate reward it is said that they would appear in white raiment in heaven. Compare . For they are worthy . They have shown themselves worthy to be regarded as followers of the Lamb; or, they have a character that is fitted for heaven. The declaration is not that they have any claim to heaven on the ground of their own merit, or that it will be in virtue of their own works that they will be received there; but that there is a fitness or propriety that they should thus appear in heaven. We are all personally unworthy to be admitted to heaven, but we may evince such a character as to show that, according to the arrangements of grace, it is fit and proper that we should be received there. We have the character to which God has promised eternal life. (a) "white"

Revelation of John 3:4-5

Verse 4. Thou hast a few names even in Sardis. The word names here is equivalent to persons; and the idea is, that even in a place so depraved, and where religion had so much declined, there were a few persons who had kept themselves free from the general contamination. In most cases, when error and sin prevail, there may be found a few who are worthy of the Divine commendation; a few who show that true religion may exist even when the mass are evil. Rom 11:4.

Which have not defiled their garments. Jude 1:23. The meaning is, that they had not defiled themselves by coming in contact with the profane and the polluted; or, in other words, they had kept themselves free from the prevailing corruption. They were like persons clothed in white walking in the midst of the defiled, yet keeping their raiment from being soiled.

And they shall walk with me in white. White is the emblem of innocence, and is hence appropriately represented as the colour of the raiment of the heavenly inhabitants. The persons here referred to had kept their garments uncontaminated on the earth, and as an appropriate reward it is said that they would appear in white raiment in heaven. Compare Rev 7:9, 19:8.

For they are worthy. They have shown themselves worthy to be regarded as followers of the Lamb; or, they have a character that is fitted for heaven. The declaration is not that they have any claim to heaven on the ground of their own merit, or that it will be in virtue of their own works that they will be received there; but that there is a fitness or propriety that they should thus appear in heaven. We are all personally unworthy to be admitted to heaven, but we may evince such a character as to show that, according to the arrangements of grace, it is fit and proper that we should be received there. We have the character to which God has promised eternal life.

(a) "white" Rev 7:9, 19:8 Verse 5. He that overcometh. Rev 2:7.

The same shall be clothed in white raiment. Whosoever he may be that shall overcome sin and the temptations of this world, shall be admitted to this glorious reward. The promise is made not only to those in Sardis who should be victorious, but to all in every age and every land. The hope that is thus held out before us, is that of appearing with the Redeemer in his kingdom, clad in robes expressive of holiness and joy.

And I will not blot out his name out of the book of life. The book which contains the names of those who are to live with him for ever. The names of his people are thus represented as enrolled in a book which he keeps--a register of those who are to live for ever. The phrase "book of life" frequently occurs in the Bible, representing this idea. Php 4:3. Compare Rev 15:3, 20:12,15, 21:27 Rev 22:19. The expression "I will not blot out" means, that the names would be found there on the great day of final account, and would be found there for ever. It may be remarked, that as no one can have access to that book but he who keeps it, there is the most positive assurance that it will never be done, and the salvation of the redeemed will be, therefore, secure. And let it be remembered that the period is coming when it will be felt to be a higher honour to have the name enrolled in that book than in the books of heraldry --in the most splendid catalogue of princes, poets, warriors, nobles, or statesmen, that the world has produced. But I will confess his name, etc. I will acknowledge him to be my follower. Mt 10:32.

(b) "book of life" Rev 17:8 (c) "confess" Lk 12:8

Revelation of John 4:4

Verse 4. And round about the throne were four and twenty seats. Or rather thrones--θρονοι--the same word being used as that which is rendered throne--θρονος. The word, indeed, properly denotes a seat, but it came to be employed to denote particularly the seat on which a monarch sat, and is properly translated thus in Rev 4:2-3. So it is rendered in Mt 5:34, 19:28, 23:22, 25:31, Lk 1:32; and uniformly elsewhere in the New Testament, (fifty-three places in all,) except in Lk 1:52, Rev 2:13, 4:4, 11:16, 16:10 where it is rendered seat and seats. It should have been rendered thrones here, and is so translated by Professor Stuart. Coverdale and Tyndale render the word seat in each place in verses 2-5. It was undoubtedly the design of the writer to represent those who sat on those seats as, in some sense, kings-- for they have on their heads crowns of gold--and that idea should have been retained in the translation of this word.

And upon the seats I saw four and twenty elders sitting. Very various opinions have been entertained in respect to those who thus appeared sitting around the throne, and to the question why the number twenty-four is mentioned. Instead of examining those opinions at length, it will be better to present, in a summary manner, what seems to be probable in regard to the intended reference. The following points, then, would appear to embrace all that can be known on this subject:

(1.) These elders have a regal character, or are of a kingly order. This is apparent

(a) because they are represented as sitting on "thrones," and

(b) because they have on their heads "crowns of gold."

(2.) They are emblematic. They are designed to symbolize or represent some class of persons. This is clear

(a) because it cannot be supposed that so small a number would compose the whole of those who are in fact around the throne of God, and

(b) because there are other symbols there designed to represent something pertaining to the homage rendered to God, as the four living creatures and the angels, and this supposition is necessary in order to complete the symmetry and harmony of the representation.

(3.) They are human beings, and are designed to have some relation to the race of man, and somehow to connect the human race with the worship of heaven. The four living creatures have another design; the angels (chapter 5) have another; but these are manifestly of our race--persons from this world before the throne.

(4.) They are designed in some way to be symbolic of the church as redeemed. Thus they say, (Rev 5:9) "Thou hast redeemed us to God by thy blood."

(5.) They are designed to represent the whole church in every land and every age of the world. Thus they say, (Rev 5:9) "Thou hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation." This shows, further, that the whole representation is emblematic; for otherwise in so small a number-- twenty-four--there could not be a representation out of every nation.

(6.) They represent the church triumphant; the church victorious. Thus they have crowns on their heads; they have harps in their hands, (Rev 5:8) they say that they are "kings and priests," and that they will "reign on the earth," Rev 5:10.

(7.) The design, therefore, is to represent the church triumphant-- redeemed--saved--as rendering praise and honour to God; as uniting with the hosts of heaven in adoring him for his perfections and for the wonders of his grace. As representatives of the church, they are admitted near to him; they encircle his throne; they appear victorious over every foe; and they come, in unison with the living creatures, and the angels, and the whole universe, (Rev 5:13) to ascribe powers and dominion to God.

(8.) As to the reason why the number "twenty-four" is mentioned, perhaps nothing certain can be determined. Ezekiel, in his vision, (Eze 8:16, 11:1) saw twenty-five men between the porch and the altar, with their backs toward the temple, and their faces toward the earth--supposed to be representations of the twenty-four "courses" into which the body of priests was divided, (1Chr 24:3-19) with the high priest among them, making up the number twenty-five. It is possible that John in this vision may have designed to refer to the church considered as a priesthood, (1Pet 2:9) and to have alluded to the fact that the priesthood under the Jewish economy was divided into twenty-four courses, each with a presiding officer, and who was a representative of that portion of the priesthood over which he presided. If so, then the ideas which enter into the representation are these:

(a.) that the whole church may be represented as a priesthood, or a community of priests--an idea which frequently occurs in the New Testament.

(b.) That the church, as such a community of priests, is employed in the praise and worship of God--an idea, also, which finds abundant countenance in the New Testament.

(c.) That, in a series of visions having a designed reference to the church, it was natural to introduce some symbol or emblem representing the church, and representing the fact that this is its office and employment. And

(d.) that this would be well expressed by an allusion derived from the ancient dispensation--the division of the priesthood into classes, over each one of which there presided an individual who might be considered as the representative of his class. It is to be observed, indeed, that in one respect they are represented as "kings," but still this does not forbid the supposition that there might have been intermingled also another idea, that they were also "priests." Thus the two ideas are blended by these same elders in Rev 5:10: "And hath made us unto our God kings and priests." Thus understood, the vision is designed to denote the fact that the representatives of the church, ultimately to be triumphant, are properly engaged in ascribing praise to God. The word elders here seems to be used in the sense of aged and venerable men, rather than as denoting office. They were such as by their age were qualified to preside over the different divisions of the priesthood.

Clothed in white raiment. Emblem of purity, and appropriate therefore to the representatives of the sanctified church. Compare Rev 3:4, 6:11, 7:9.

And they had on their heads crowns of gold. Emblematic of the fact that they sustained a kingly office. There was blended in the representation the idea that they were both "kings and priests." Thus the idea is expressed by Peter, (1Pet 2:9) "a royal priesthood" --βασιλειονιερατευμα.

(d) "four and twenty" Rev 11:16 (e) "white raiment" Rev 3:4,5 (f) "crowns" Rev 4:10

Revelation of John 7:9

Verse 9. After this. Gr., "After these things"--μεταταυτα: 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," (Rev 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 days of error, darkness, declension, and persecution into that period when the church should be triumphant in heaven. Instead, therefore, of leaving the impression that the hundred and forty-four thousand would be all that would be saved, the eye is directed to an innumerable host, gathered from all ages, all climes, and all people, triumphant in glory. The multitude that John thus saw was not, therefore, I apprehend, the same as the hundred and forty- four thousand, but a far greater number--the whole assembled host of the redeemed in heaven, gathered there as victors, with palm-branches, the symbols of triumph, in their hands. The object of the vision is to cheer those who are desponding in times of religious declension and in seasons of persecution, and when the number of true Christians seems to be small, with the assurance that an immense host shall be redeemed from our world, and be gathered triumphant before the throne.

I beheld. That is, he saw them before the throne. The vision is transferred from earth to heaven; from the contemplation of the scene when desolation seemed to impend over the world, and when comparatively few in number were "sealed" as the servants of God, to the time when the redeemed would be triumphant, and when a host which no man can number would stand before God.

And, lo. Indicating surprise. A vast host burst upon the view. Instead of the comparatively few who were sealed, an innumerable company were presented to his vision, and surprise was the natural effect.

A great multitude. Instead of the comparatively small number on which the attention had been fixed.

Which no man could number. The number was so great that no one could count them, and John, therefore, did not attempt to do it. This is such a statement as one would make who should have a view of all the redeemed in heaven. It would appear to be a number beyond all power of computation. This representation is in strong contrast with a very common opinion that only a few will be saved. The representation in the Bible is, that immense hosts of the human race will be saved; and though vast numbers will be lost, and though at any particular period of the world hitherto it may seem that few have been in the path to life, yet we have every reason to believe that, taking the race at large, and estimating it as a whole, a vast majority of the whole will be brought to heaven. For the true religion is yet to spread all over the world, and perhaps for many, many thousands of years, piety is to be as prevalent as sin has been; and in that long and happy time of the world's history we may hope that the numbers of the saved may surpass all who have been lost in past periods, beyond any power of computation. Rev 20:3 and through verse 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--φυλων 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--λαων. 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 Dan 3:4; Dan 4:1.

Stood before the throne. The throne of God.

Rev 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 revisions 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. Rev 5:6

Clothed with white robes. The emblems of innocence or righteousness, uniformly represented as the raiment of the inhabitants of heaven. Rev 3:4; Rev 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. Mt 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. See Eschenberg, Manual of Class. Lit. p. 243, and Lev 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, (Jn 12:12-13) "On the next day much people--took branches of palm-trees, and went forth to meet him, and cried, Hosanna."

(a) "nations" Rev 5:9, Rom 11:25

(b) "clothed" Rev 6:11

Revelation of John 7:13

Verse 13. And one of the elders. Rev 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 unfrequently used in the beginning of a speech, where nothing has been said--as if it were a reply to something that might be said on the subject; or to something that is passing through the mind of another; or to something in the case under consideration which suggests an inquiry. Compare Isa 65:24, Dan 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. Professor Stuart renders it accosted me.

What are these which are arrayed in white robes? Who are these? The object evidently is to bring the case of these persons more particularly into view. The vast host with branches of palm had attracted the attention of John, but it was the object of the speaker to turn his thoughts to a particular part of the host--the martyrs who stood among them. He would seem, therefore, to have turned to a particular portion of the immense multitude of the redeemed, and by an emphasis on the word these--"Who are these?"--to have fixed the eye upon them. All those who are before the throne are represented as clothed in white robes, (Rev 7:9) but the eye might be directed to a particular part of them as grouped together, and as having something peculiar in their position or appearance. There was a propriety in thus directing the mind of John to the martyrs as triumphing in heaven, in a time when the churches were suffering persecution, and in view of the vision which he had had of times of darkness and calamity coming upon the world at the opening of the sixth seal. Beyond all the scenes of sorrow and grief, he was permitted to see the martyrs triumphing in heaven.

Arrayed in white robes. Rev 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.

Revelation of John 15:6

Verse 6. And the seven angels. Rev 15:1.

Came out of the temple. Were seen to come from the temple; that is, from the immediate presence of God.

Having the seven plagues. Rev 15:1. Each one entrusted with a single "plague" to be executed upon the earth. The meaning here is, that they were designated or appointed to execute those plagues in judgments. The symbols of their office--the golden vials--were given to them afterwards, Rev 15:7.

Clothed in pure and white linen. The emblem of holiness--the common representation in regard to the heavenly inhabitants. Rev 3:4; 7:13. Compare Mt 17:2, Lk 9:29, Mk 16:5.

And having their breasts girded with golden girdles. Rev 1:13. The meaning is, that they were attired in a manner befitting their rank and condition.