Rev 4:5, 7:9, 15, 8:2, 11:4, 16, 12:10, 14:3, 20:12 | Barnes | STEP | Verse 5. And out of the throne proceeded lightnings and thunderings and voices . Expressive of the majesty and glory of Him that sat upon it. We are at once reminded by this representation of the sublime scene that occurred at Sinai, ( ) where "there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud." Compare . So Milton- "Forth rushed with whirlwind sound The chariot of Paternal Deity, Flashing thick flames." "And from about him fierce effusion rolled Of smoke, and lightning flame, and sparkles dire." Paradise Lost. b. vi The word " voices " here connected with " thunders " perhaps means "voices even thunders "--referring to the sound made by the thunder. The meaning is, that these were echoing and re-echoing sounds, as it were a multitude of voices that seemed to speak on every side. And there were seven lamps of fire burning before the throne . Seven burning lamps that constantly shone there, illuminating the whole scene. These steadily burning lamps would add much to the beauty of the vision. Which are the seven Spirits of God . Which represent, or are emblematic of, the seven Spirits of God. On the meaning of the phrase, "the seven Spirits of God," . If these lamps are designed to be symbols of the Holy Spirit, according to the interpretation proposed in , it may be perhaps in the following respects: (1.) They may represent the manifold influences of that Spirit in the world--as imparting light; giving consolation; creating the heart anew; sanctifying the soul, etc. They may denote that all the operations of that Spirit are of the nature of light , dissipating darkness, and vivifying and animating all things. (2.) Perhaps their being placed here before the throne, in the midst of thunder and lightning, may be designed to represent the idea that amidst all the scenes of magnificence and grandeur; all the storms, agitations, and tempests on the earth; all the political changes, all the convulsions of empire under the providence of God, and all the commotions in the soul of man, produced by the thunders of the law, the Spirit of God beams calmly and serenely--shedding a steady influence over all--like lamps burning in the very midst of lightnings, and thunderings, and voices. In all the scenes of majesty and commotion that occur on the earth, the Spirit of God is present, shedding a constant light, and undisturbed in his influence by all the agitations that are abroad. (a) "lightnings" (b) "seven lamps" (c) "seven spirits"

Revelation of John 4:5

Verse 5. And out of the throne proceeded lightnings and thunderings and voices. Expressive of the majesty and glory of Him that sat upon it. We are at once reminded by this representation of the sublime scene that occurred at Sinai, (Ex 19:6) where "there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud." Compare Eze 1:13,24. So Milton- "Forth rushed with whirlwind sound

The chariot of Paternal Deity,

Flashing thick flames."

"And from about him fierce effusion rolled

Of smoke, and lightning flame, and sparkles dire."

Paradise Lost. b. vi

The word "voices" here connected with "thunders" perhaps means "voices even thunders "--referring to the sound made by the thunder. The meaning is, that these were echoing and re-echoing sounds, as it were a multitude of voices that seemed to speak on every side.

And there were seven lamps of fire burning before the throne. Seven burning lamps that constantly shone there, illuminating the whole scene. These steadily burning lamps would add much to the beauty of the vision.

Which are the seven Spirits of God. Which represent, or are emblematic of, the seven Spirits of God. On the meaning of the phrase, "the seven Spirits of God," Rev 1:4. If these lamps are designed to be symbols of the Holy Spirit, according to the interpretation proposed in Rev 1:4, it may be perhaps in the following respects:

(1.) They may represent the manifold influences of that Spirit in the world--as imparting light; giving consolation; creating the heart anew; sanctifying the soul, etc. They may denote that all the operations of that Spirit are of the nature of light, dissipating darkness, and vivifying and animating all things.

(2.) Perhaps their being placed here before the throne, in the midst of thunder and lightning, may be designed to represent the idea that amidst all the scenes of magnificence and grandeur; all the storms, agitations, and tempests on the earth; all the political changes, all the convulsions of empire under the providence of God, and all the commotions in the soul of man, produced by the thunders of the law, the Spirit of God beams calmly and serenely--shedding a steady influence over all--like lamps burning in the very midst of lightnings, and thunderings, and voices. In all the scenes of majesty and commotion that occur on the earth, the Spirit of God is present, shedding a constant light, and undisturbed in his influence by all the agitations that are abroad.

(a) "lightnings" Rev 8:5, 16:18 (b) "seven lamps" Gen 15:17, Ex 37:23, Zech 4:2 (c) "seven spirits" Rev 1:4

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 7:15

Verse 15. 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 any one 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 for ever. The phrase "to serve him in his temple" refers undoubtedly to heaven, regarded as the temple or holy dwelling-place of God. Rev 1:6.

And he that sitteth on the throne. God. Rev 4:2.

Shall dwell among them--σκηνωσει. 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 peculiar 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. Professor 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 connexion and union with him, and offer them his protection: Compare Rev 21:3.

(e) "dwell" Rev 1:5, 1Jn 1:7

Revelation of John 8:2

Verse 2. And I saw the seven angels which stood before God. Professor Stuart supposes that by these angels are meant the "presence-angels" which he understands to be referred to, in Rev 1:4, by the "seven spirits which are before the throne." If, however, the interpretation of that passage above proposed, that it refers to the Holy Spirit, with reference to his multiplied agency and operations, be correct, then we must seek for another application of the phrase here. The only difficulty in applying it arises from the use of the article--"the seven angels"--τους--as if they were angels already referred to; and as there has been no previous mention of "seven angels," unless it be in the phrase "the seven spirits which are before the throne," in Rev 1:4, it is argued that this must have been such a reference. But this interpretation is not absolutely necessary. John might use this language either because the angels had been spoken of before; or because it would be sufficiently understood, from the common use of language, who would be referred to--as we now might speak of "the seven members of the cabinet of the United States?" or "the thirty-one governors of the states of the Union," though they had not been particularly mentioned; or he might speak of them as just then disclosed to his view, and because his meaning would be sufficiently definite by the circumstances which were to follow--their agency in blowing the trumpets. It would be entirely in accordance with the usage of the article for one to say that he saw an army, and the commander-in-chief, and the four staff-officers, and the five bands of music, and the six companies of sappers and miners, etc. It is not absolutely necessary, therefore, to suppose that these angels had been before referred to. There is, indeed, in the use of the phrase "which stood before God," the idea that they are to be regarded as permanently standing there, or that that is their proper place--as if they were angels who were particularly designated to this high service, Compare Lk 1:19: "I am Gabriel, that stand in the presence of God." If this idea is involved in the phrase, then there is a sufficient reason why the article is used, though they had not before been mentioned.

And to them were given seven trumpets. One to each. By whom the trumpets were given is not said. It may be supposed to have been done by Him who sat on the throne. Trumpets were used then, as now, for various purposes; to summon an assembly; to muster the hosts of battle; to inspirit and animate troops in conflict. Here they are given to announce a series of important events producing great changes in the world--as if God summoned and led on his hosts to accomplish his designs.

(a) "stood" Lk 1:19

(b) "trumpets" 2Chr 29:25-28

Revelation of John 11:4

Verse 4. These are the two olive-trees. These are represented by the two olive-trees, or these are what are symbolized by the two olive-trees. There can be little doubt that there is an allusion here to Zech 4:3,11,14, though the imagery is in some respects changed. The prophet (Zech 4:2-3) saw in vision "a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which were upon the top thereof; and two olive- trees by it, one upon the right side of the bowl, and the other upon the left side thereof." These two "olive branches" were subsequently declared (Zech 4:14) to be "the two anointed ones, that stand by the Lord of the whole earth." The olive-trees, or olive branches, (Zech 4:12,) appear in the vision of the prophet to have been connected With the ever-burning lamp, by golden pipes; and as the olive-tree produced the oil used by the ancients in their lamps, these trees are represented as furnishing a constant supply of oil through the golden pipes to the candlestick, and thus they become emblematic of the supply of grace to the church. John uses this emblem, not in the sense exactly in which it was employed by the prophet, but to denote that these two "witnesses," which might be compared with the two olive-trees, would be the means of supplying grace to the church. As the olive- tree furnished oil for the lamps, the two trees here would seem properly to denote ministers of religion; and as there can be no doubt that the candlesticks, or lamp-bearers, denote churches, the sense would appear to be that it was through the pastors of the churches that the oil of grace which maintained the brightness of those mystic candlesticks, or the churches, was conveyed. The image is a beautiful one, and expresses a truth of great importance to the world; for God has designed that the lamp of piety shall be kept burning in the churches by truth supplied through ministers and pastors.

And the two candlesticks. The prophet Zechariah saw but one such candlestick or lamp-bearer; John here saw two--as there are two "witnesses" referred to. In the vision described in Rev 1:12, he saw seven--representing the seven churches of Asia. For an explanation of the meaning of the symbol, Rev 1:12.

Standing before the God of the earth. So Zech 4:14, "These be the two anointed ones, that stand by the Lord of the whole earth." The meaning is, that they stood, as it were, in the very presence of God--as in the tabernacle and temple, the golden candlestick stood "before" the ark on which was the symbol of the Divine presence, though separated from it by a veil. Compare Rev 9:13. This representation that the ministers of religion "stand before the Lord" is one that is not uncommon in the Bible. Thus it is said of the priests and Levites,(De 10:8) "The Lord separated the tribe of Levi, to stand before the Lord, to minister unto him, and to bless his name," Compare De 18:7. The same thing is said of the prophets, as in the cases of Elijah and Elisha: "As the Lord liveth, before whom I stand," 1Kgs 17:1, 18:15, 2Kgs 3:14, 5:16; compare Jer 15:19. The representation is, that they ministered, as it were, constantly in his presence, and under his eye.

(a) "two olive trees" Jer 11:16, Zech 4:3,11,14 (b) "candlesticks" Rev 1:20

Revelation of John 11:16

Verse 16. And the four and twenty elders, which sat, etc. Rev 4:4.

Fell upon their faces, and worshipped God. Prostrated themselves before him--the usual form of profound adoration. Rev 5:8, seq.

(a) "four and twenty elders" Rev 4:4

Revelation of John 12:10

Verse 10. And I heard a loud voice saying in heaven. The great enemy was expelled; the cause of God and truth was triumphant; and the conquering hosts united in celebrating the victor. This representation of a song, consequent on victory, is in accordance with the visual representations in the Bible. See the song of Moses at the Red Sea, Ex 15:1; the song of Deborah, Jud 5:1; the song of David when the Lord had delivered him out of the hand of all his enemies, 2Sam 22:1; and Isaiah 12-25. On no occasion could such a song be more appropriate than on the complete routing and discomfiture of Satan and his rebellious hosts. Viewed in reference to the time here symbolized, this would relate to the certain triumph of the church and of truth on the earth; in reference to the language, there is an allusion to the joy and triumph of the heavenly hosts when Satan and his apostate legions were expelled.

Now is come salvation. That is, complete deliverance from the power of Satan.

And strength. That is, now is the mighty power of God manifested in casting down and subduing the great enemy of the church.

And the kingdom of our God. The reign of our God. Mt 3:2. That is now established among men, and God will henceforward rule. This refers to the certain ultimate triumph of his cause in the world.

And the power of his Christ. His anointed; that is, the kingdom of Christ as the Messiah, or as anointed and set apart to rule over the world. Mt 1:1.

For the accuser of our brethren is cast down. The phrase "our brethren" shows by whom this song is celebrated. It is sung in heaven; but it is by those who belonged to the redeemed church, and whose brethren were still suffering persecution and trial on the earth. It shows the tenderness of the tie which unites all the redeemed as brethren, whether on earth or in heaven; and it shows the interest which they "who have passed the flood" have in the trials, the sorrows, and the triumphs of those who are still upon the earth. We have here another appellation given to the great enemy --"accuser of the brethren." The word here used--κατηγορος, in later editions of the New Testament κατηγωρ--means properly an accuser; one who blames another, or charges another with crime. The word occurs in Jn 8:10, Acts 23:30,35 Acts 24:8, 25:16,18, Rev 12:10, in all which places it is rendered accuser or accusers, though only in the latter place applied to Satan. The verb frequently occurs, Mt 12:10, 27:12, Mk 3:2, 15:3, et al. The description of Satan as an accuser accords with the opinion of the ancient Hebrews in regard to his character. Thus he is represented in Job 1:9-11, 2:4-5, Zech 3:1-2, 1Chr 21:1. The phrase "of the brethren" refers to Christians, or to the people of God; and the meaning here is, that one of the characteristics of Satan--a characteristic so well-known as to make it proper to designate him by it--is that he is an accuser of the righteous; that he is employed in bringing against them charges affecting their character and destroying their influence. The propriety of this appellation cannot be doubted. It is, as it has always been, one of the characteristics of Satan--one of the means by which he keeps up his influence in the world--to bring accusations against the people of God. Thus, under his suggestions, and by his agents, they are charged with hypocrisy; with insincerity; with being influenced by bad motives; with pursuing sinister designs under the cloak of religion; with secret vices and crimes. Thus it was that the martyrs were accused; thus it is that unfounded accusations are often brought against ministers of the gospel, palsying their power and diminishing their influence, or that when a professed Christian falls the church is made to suffer by an effort to cast suspicion on all who bear the Christian name. Perhaps the most skilful thing that Satan does, and the thing by which he most contributes to diminish the influence of the church, is in thus causing "accusations" to be brought against the people of God.

Is cast down. The period here referred to was, doubtless, the time when the church was about to be established and to flourish in the world, and when accusations would be brought against Christians by various classes of calumniators and informers. It is well known that in the early ages of Christianity crimes of the most horrid nature were charged on Christians, and that it was by these slanders that the effort was made to prevent the extension of the Christian church.

Which accused them before our God. Job 1:9-10. The meaning is, that he accused them, as it were, in the very presence of God. Day and night. He never ceased bringing these accusations, and sought by the perseverance and constancy with which they were urged, to convince the world that there was no sincerity in the church, and no reality in religion.

(d) "Now" Rev 11:15

Revelation of John 14:3

Verse 3. And they sung as it were a new song. Rev 5:9. It was proper to call this "new," because it was on a new occasion, or pertained to a new object. The song here was in celebration of the complete redemption of the church, and was the song to be sung in view of its final triumph over all its foes. Compare Barnes on "Re 7:9"; Rev 7:10.

Before the throne. The throne of God in heaven. Rev 4:2.

And before the four beasts. Rev 4:6-8.

And the elders. Rev 4:4.

And no man could learn that song, etc. None could understand it but the redeemed. That is, none who had not been redeemed could enter fully into the feelings and sympathies of those who were. A great truth is taught here. To appreciate fully the songs of Zion; to understand the language of praise; to enter into the spirit of the truths which pertain to redemption; one must himself have been redeemed by the blood of Christ. He must have known what it is to be a sinner under the condemnation of a holy law; he must have known what it is to be in danger of eternal death; he must have experienced the joys of pardon, or he can never understand, in its true import, the language used by the redeemed. And this is only saying what we are familiar with in other things. He who is saved from peril; he who is rescued from long captivity; he who is pardoned at the foot of the scaffold; he who is recovered from dangerous illness; he who presses to his bosom a beloved child just rescued from a watery grave, will have an appreciation of the language of joy and triumph which he can never understand who has not been placed in such circumstances: but of all the joy ever experienced in the universe, so far as we can see, that must be the most sublime and transporting which will be experienced when the redeemed shall stand on Mount Zion above, and shall realize that they are saved.

(f) "new song" Rev 15:3 (g) "one hundred and forty-four thousand" Rev 14:1

Revelation of John 20:12

Verse 12. And I saw the dead, small and great. All the dead--for this language would express that--the whole race being composed of the "small and great." Thus, in other language, the same idea might be expressed by saying the young and old; the rich and poor; the bond and free; the sick and well; the happy and the unhappy; the righteous and the wicked; for all the human family might, in these respects, be considered as thus divided. The fair meaning in this place therefore is, that all the dead would be there, and of course this would preclude the idea of a previous resurrection of any part of the dead, as of the saints, at the beginning of the millennium. There is no intimation here that it is the wicked dead that are referred to in this description of the final judgment. It is the judgment of all the dead.

Stand before God. That is, they appear thus to be judged. The word "God" here must naturally refer to the final Judge on the throne, and there can be no doubt (see Mt 25:31)that this is the Lord Jesus. Compare 2Cor 5:10. None can judge the secrets of the heart; none can pronounce on the moral character of all mankind of all countries and ages, and determine their everlasting allotment, but he who is Divine.

And the books were opened. That is, the books containing the record of human deeds. The representation is, that all that men have done is recorded, and that it will be exhibited on the final trial, and win constitute the basis of the last judgment. The imagery seems to be derived from the accusations made against such as are arraigned before human courts of justice.

And another book was opened, which is the book of life. The book containing the record of the names of all who shall enter into life, or into heaven. Rev 3:5. The meaning here is, that John saw not only the general books opened containing the records of the deeds of men, but that he had a distinct view of the list or roll of those who were the followers of the Lamb. It would seem that in regard to the multitudes of the impenitent and the wicked, the judgment will proceed on their deeds in general; in regard to the righteous, it will turn on the fact that their names had been enrolled in the book of life. That will be sufficient to determine the nature of the sentence that is to be be passed on them. He will be safe whose name is found in the book of life; no one will be safe who is to have his eternal destiny determined by his own deeds. This passage proves particularly that the righteous dead are referred to here as being present at the final judgment; and is thus an additional argument against the supposition of a resurrection of the righteous, and a judgment on them, at the beginning of the millennium.

And the dead were judged out of those things which were written in the books. The records which had been made of their deeds. The final judgment will proceed on the record that has been made. It will not be arbitrary, and will not be determined by rank, condition, or profession, but it will be according to the record.

According to their works. 2Cor 5:10. The fact that the name of any one was found in the book of life would seem, as above remarked, to determine the certainty of salvation; but the amount of reward would be in proportion to the service rendered to the Redeemer, and the attainments made in piety.

(b) "books were opened" Dan 7:10 (c) "another book" Rev 21:27, Dan 12:1 (d) "according to their works" Jer 32:19, Mt 16:27