And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea,
2. ascending ] Probably the Heaven from which St John looks down on the earth formed a vault over it, or at least rested on walls surrounding the earth; cf. Enoch xviii. 8, “I saw, from the end of the earth, the firmament of the heaven which rests upon it.” This Angel, then, mounted up the eastern side of this vault or circling wall (probably flying up, just outside it), till he was high enough to see, and to be heard by all the four Angels, even the one on the extreme western side of the earth.
having the seal ] Perhaps this marks this Angel as one specially favoured and trusted: see Gen 41:42; Est 3:10; Est 8:2. But there seems no good reason for the notion, popular in modern times, that this angel, or any other, is to be taken as representative of Christ. He appears, when He does appear, either in His own person, or under a symbol that is obviously symbolic: it would be out of harmony with the scope of this Book, and indeed with New Testament theology generally, to obscure the distinction between Him and created Angels. The words “our God” in the next v. marks this Angel as a fellow-servant both of the other four, and of the elect on earth. It is far better to illustrate this vision by Mat 24:31, as we have seen the earlier images of that chapter reproduced under the former seals. This Angel’s office, however, is the marking, not the gathering of the elect: he represents and effectuates God’s love in its individual, not in its comprehensive aspect.
to hurt the earth, &c.] viz., by letting the winds forth, to blow and produce storms.
Fuente: The Cambridge Bible for Schools and Colleges
And I saw another angel – Evidently having no connection with the four, and employed for another purpose. This angel, also, must have been symbolic; and all that is implied is, that something would be done as if an angel had done it.
Ascending from the east – He appeared in the east, and seemed to rise like the sun. It is not easy to determine what is the special significancy, if any, of the east here, or why this quarter of the heavens is designated rather than the north, the south, or the west. It may be that as light begins in the east, this would be properly symbolic of something that could be compared with the light of the morning; or that some influence in sealing the servants of God would in fact go out from the east; or perhaps no special significance is to be attached to the quarter from which the angel is seen to come. It is not necessary to suppose that every minute thing in a symbol is to receive a complete fulfillment, or that there will be some particular thing to correspond with it. Perhaps all that is meant here is, that as the sun comes forth with splendor from the east, so the angel came with magnificence to perform a task – that of sealing the servants of God – cheerful and joyous like what the sun performs. It is certain that from no other quarter of the heavens would it be so appropriate to represent an angel as coming forth to perform a purpose of light, and mercy, and salvation. It does not seem to me, therefore, that we are to look, in the fulfillment of this, for any special influence setting in from the east as what is symbolized here.
Having the seal of the living God – Bearing it in his hands. In regard to this seal the following remarks may be made:
(a) The phrase seal of the living God doubtless means what God had appointed, or which he would use; that is, if God himself came forth in this manner, he would use this seal for these purposes. People often have a seal of their own, with some name, symbol, or device, which designates it as theirs, and which no other one has a right to use. A seal is sometimes used by the person himself; sometimes entrusted to a high officer of state; sometimes to the secretary of a corporation; and sometimes, as a mark of special favor, to a friend. In this case it was entrusted to an angel, who was authorized to use it, and whose use of it would be sanctioned, of course, wherever he applied it, by the living God, as if he had employed it himself.
(b) As to the form of the seal, we have no information. It would be most natural to suppose that the name of the living God would be engraven on it, so that that name would appear on anyone to whom it might be affixed. Compare the notes on 2Ti 2:19. It was customary in the East to brand the name of the master on the forehead of a slave (Grotius, in loco); and such an idea would meet all that is implied in the language here, though there is no certain evidence that there is an allusion to that custom. In subsequent times, in the church, it was common for Christians to impress the sign of the cross on their foreheads (Tertullian de Corolla; Cyrill. lib. vi. See Grotius). As nothing is said here, however, about any mark or device on the seal, conjecture is useless as to what it was.
(c) As to what was to be designated by the seal, the main idea is clear, that it was to place some such mark upon his friends that they would be known to be his, and that they would be safe in the impending calamities, There is perhaps allusion here to Eze 9:4-6, where the following direction to the prophet occurs: Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the people that sigh, and that cry, for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite; let not your eye spare, neither have ye pity: slay utterly old and young, both maids and little children, and women; but come not near any man upon whom is the mark. The essential ideas in the sealing, in the passage before us, would therefore seem to be:
(1)That there would be some mark, sign, or token, by which they who were the people of God would be known; that is, there would be something which would answer, in this respect, the same purpose as if a seal had been impressed upon their foreheads. Whether this was an outward badge, or a religious rite, or the doctrines which they would hold and by which they would be known, or something in their spirit and manner which would characterize his true disciples, may be a fair subject of inquiry. It is not specifically designated by the use of the word.
(2)It would be something that would be conspicuous or prominent, as if it were impressed on the forehead. It would not be merely some internal sealing, or some designation by which they would be known to themselves and to God, but it would be something apparent, as if engraved on the forehead. What this would be, whether a profession, or a form of religion, or the holding of some doctrine, or the manifestation of a particular spirit, is not here designated.
(3)This would be something appointed by God himself. It would not be of human origin, but would be as if an angel sent from heaven should impress it on the forehead. If it refers to the doctrines which they would hold, they could not be doctrines of human origin; if to the spirit which they would manifest, it would be a spirit of heavenly origin; if to some outward protection, it would be manifest that it was from God.
(4)This would be a pledge of safety. The design of sealing the persons referred to seems to have been to secure their safety in the impending calamities. Thus, the winds were held back until those who were to be sealed could be designated, and then they were to be allowed to sweep over the earth. These things, therefore, we are to look for in the fulfillment of the symbol.
And he cried with a loud voice – As if he had authority to command, and as if the four winds were about to be let forth upon the world.
To whom it was given to hurt the earth and the sea – Who had power committed to them to do this by means of the four winds.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. The seal of the living God] This angel is represented as the chancellor of the supreme King, and as ascending from the east, , from the rising of the sun. Some understand this of Christ, who is called , the east, Lu 1:78.
Four angels, to whom it was given to hurt] Particular agents employed by Divine providence in the management of the affairs of the earth; but whether spiritual or material we know not.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
By this other angel, some understand an angel by nature; some, a man, Elijah, or Constantine; others, Christ himself, called an Angel, Exo 23:20. It is not much material whether we by this angel understand Christ, or some angel which he made his instrument. He gives a command to those four angels, whom God had made the ministers or executioners of his wrath and justice in the world.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. from the eastGreek,“the rising of the sun.” The quarter from which God’s gloryoftenest manifests itself.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And I saw another angel,…. Not Constantine, who came from the eastern parts to the empire, with the true knowledge of God, and the authority of God to propagate it; and who repressed the four angels, or evil spirits, contention, ambition, heresy, and war, from doing the mischief they otherwise would; and sealed the saints, by giving them a platform of doctrine at the council of Nice, as Brightman and others think. But the uncreated angel, the angel of the covenant, the Lord Jesus Christ; for who but he should have the privy seal of heaven, who is the angel of the great council, as the Septuagint render Isa 9:6 and who could speak in such an authoritative manner to the four angels, “saying, hurt not the earth”, c. but he who is the head of all principality and power? and who should seal the servants of the Lord, but he who has them in his hands, and keeps them by his power, so that none of them shall perish? And to him agrees all that follows:
ascending from the east from Judea, from Zion, from whence Christ, as the salvation, or Saviour of Israel, came, Ps 14:7; and whose name is the east, as some render Zec 3:8; he is the dayspring from on high, the sun of righteousness, who rose from the east, the place of the rising sun, and brought light, life, and joy to his people, when he came to seal them. Compare with this Eze 43:1.
Having the seal of the living God; having the impress of deity upon him, being the brightness of his Father’s glory, and the express image or character of his person; having a testimony, an authentic proof and demonstration of his being the Son of God, of his being the true and living God; as also a commission from God, as Mediator, being sealed by him; and having all power and authority from him, to seal and secure the people which were given unto him, and for which purpose he now came: to which may be added, that Christ has the Spirit, with his gifts and graces, without measure, by which the saints are sealed unto the day of redemption; and moreover has likewise the seal of the book of life, or of eternal election, in his hands; the elect are chosen in him, and the book of life, in which their names are written to eternal life, is in his keeping, and is therefore called the Lamb’s book of life. The Jews speak a of the east gate of one of the palaces they suppose above, which they say is shut all the six days, and on the sabbath day is opened, and the governor of this palace has two ministers, one on his right hand, and one on his left, and two seals in their hands, , “the seal of life”, and the seal of death, and all the books of the world, before them; an, some are sealed to life, and some to death, with which this passage may be compared. They speak also of an angel that presides at the eastern part of the heavens, who receives the prayers of the Israelites, whose name they call “Gazardia” b, as this same angel is said to offer up the prayers of the saints, Re 8:3.
And he cried with a loud voice to the four angels; to show his power and authority over them, they being his creatures and ministers; and to express his great concern for his people, his care of them, and affection for them; and to signify the danger they were in through the calamities that were coming on, should they not be sealed:
to whom it was given to hurt the earth and the sea: they had a commission from God to let loose the winds, or to bring on wars, devastations, calamities, and plagues, of various sorts, upon the Roman empire, now Christian; and on the seat of the beast, not only on the continent, but upon the islands also, even upon all the nations, tongues, and people subject to the see of Rome.
a Zohar in Exod. fol. 100. 1. b Zohar in Exod. fol. 79. 2.
Fuente: John Gill’s Exposition of the Entire Bible
Ascend (). Present active participle of , “ascending,” “going up,” picturing the process.
From the sun-rising ( ). Same phrase in 16:12. From the east, though why is not told. Swete suggests it is because Palestine is east of Patmos. The plural occurs in Mt 2:1 without (sun).
The seal of the living God ( ). Here the signet ring, like that used by an Oriental monarch, to give validity to the official documents. The use of with accents the eternal life of God (Rev 1:18; Rev 10:6; Rev 15:7) as opposed to the ephemeral pagan gods.
To whom it was given ( ). For see on Rev 6:2; Rev 6:4, etc. The repetition of in addition to (both dative) is a redundant Hebraism (in vernacular Koine to some extent) often in the Apocalypse (3:8). The angels are here identified with the winds as the angels of the churches with the churches (1:20).
To hurt (). First aorist active infinitive of , subject of , common use of in this sense of to hurt in the Apocalypse (Rev 2:11; Rev 6:6 already), in Lu 10:19 also. The injury is to come by letting loose the winds, not by withholding them.
Fuente: Robertson’s Word Pictures in the New Testament
East [ ] . Rev., more literally, the sunrising. See on Mt 2:2; Luk 1:78. Compare Eze 43:2.
The four angels. Compare Mt 24:31.
Fuente: Vincent’s Word Studies in the New Testament
1) “And I saw another angel,” (kai eidon allon angelon) “And I saw another angel,” of similar appearance to the four. The “other,” or fifth angel, had a “grace- message” -in harmony with the numeric meaning and value of the number five.
2) “Ascending from the East,” (anabainonta apo anatoles heliou)”Coming up or rising up from the rising of the sun,” from the East. He comes from the East, direction of the rising sun, the due source of light, and righteousness, from which the sun of righteousness comes with healing in his wings, Mal 4:2.
3) “Having the seal of the living God,” (echonta sphragida theou zontes) “Having, holding, or bearing the seal of the living God; The seal indicates ownership or security for certain people of God, Eph 1:13; He came to call for security of certain of Israel from certain tribulation perils, Rev 7:3-4; Exo 12:23; 2Ti 2:19.
4) “And he cried with a loud voice,” (kai ekraksen phone megale) “And he cried out with a great or very loud voice,” a voice to be heard by all who were in heaven, roundabout the throne, Rev 7:10-11.
5) “To the four angels, to whom it was given,” (tois tessaroin angelois hois edothe autois) “To the four angels to whom it was given over to them; it was given to their executive jurisdiction later to pour out judgments on the earth, thru their power over the winds of the earth and the sea, Rev 7:1.
6) “To hurt the earth and the sea,” (adikesai ten gen kai thalassan) “To do harm to the earth and the sea,” Rev 7:3.
Fuente: Garner-Howes Baptist Commentary
(2) And I saw another angel . . .Translate, And I saw another angel going up from the rising of the sun, having a seal of the living God, and he was crying with a great voice to the four angels to whom it was given to injure the earth and the sea, saying, Injure ye not the earth, nor the sea, nor the trees, until we have sealed the servants of our God upon their foreheads. The angels appear as carrying out the purposes of God. This angel rises into view from the door of the dawn. In the midst of the dark symptoms of coming storm and judgment there springs up a light for the righteous and joyful gladness for such as are true-hearted: they need not be afraid of evil tidings whose hearts stand fast believing in the Lord. This angel carries a seal of the living God. The seal is the emblem of security. The seal was placed on our Lords sepulchre to keep the tomb safe from invasion; the kings seal was, in the same way, placed on the stone which was laid at the mouth of the den in which Daniel was imprisoned: the king sealed it with his own signet (Dan. 6:17). The intrusting of the seal into the hands of others was the token that royal authority had been for the time delegated to man. So Jezebel wrote letters in Ahabs name, and sealed them with his seal (1Ki. 21:8). Esther obtained the use of the kings seal to protect her countrymen from the mischief devised by Haman: for the writing which is written in the kings name, and sealed with the kings ring, may no man reverse (Est. 8:8). There is also a seal of the living God. St. Paul tells us that this seal bears two legends. The foundation of God standeth sure, having this seal, The Lord knoweth them that are his, and, Let every one that nameth the name of Christ depart from iniquity (2Ti. 2:19). On the one side, it is dependence on and communion with God; on the other side, it is holiness of life. The sealed are found in Christ, not having their own righteousness, but the righteousness which is of God by faith (Php. 3:9). For this is the righteousness which will endure to the end, and which is found in them who are sealed with the Holy Spirit of promise, which is the earnest of our inheritance (Eph. 1:13-14). Gods image and superscription is impressed on such; just as afterwards we are told of all the servants of God, His name shall be in their foreheads (Rev. 22:4). This token is a true safe-guard and talisman; as the sprinkled blood on the lintel protected the house from the destroying angel at the first Passover. It is a token also of those who have not conformed to the evil world; they are like those whom Ezekiel saw in Jerusalem, when the Lord sent the man with the inkhorn to set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done (Eze. 9:4). There has been much misapprehension respecting this act of sealing. It has been said that it implies security, and assures Gods servants of protection in the coming judgments: this is, in a sense, true; but the sealing, as will have been seen by the passages quoted above, is that sealing of the Spirit, that root of heavenly life in the soul, which is the pledge of the souls union with God; and the terms of the charter of their protection are, Who is he that will harm you, if ye be followers of that which is good? In the Bible idea, sin, or moral defilement, is the only real evil: all other things work together for good. The breastplate which turns aside the fiery darts is the breastplate of righteousness: those who, escaping the corruptions which are in the world through lust, become partakers of the divine nature are in consequence victorious over all the evil. They are not exempt from the vicissitudes and tribulation of life: the winds are let loose to blow, but they are sealed, and they cannot be shaken; for what and who can separate them from the love of Christ? They are sealed by the Holy Spirit; they have an earnest of that Spirit in their hearts (Eph. 4:30, and 2Co. 1:22), and the pledge of His power in their lives. St. John gives the same two-fold test as St. Paul (2Ti. 2:9): (1) Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit (1Jn. 4:13); and (2) Hereby we do know that we know him, if we keep his commandments (1Jn. 2:3). The sealing is on the forehead: it is Gods mark, but it is where all may see it. By their fruits ye shall know them. The cry of the angel is, Injure not the sea nor the trees. Doubtless the sea and trees are mentioned as these are the objects which would be most disturbed and injured by a storm of wind. Trees are used as emblems of real and of pretended religionism. The true-hearted in faith are described as trees planted by the waterside, whose fruit does not wither; and it is singular that St. Jude, who pictures the Antinomian teachers of his day under the image of autumn trees (not trees whose fruit withereth, as in English version) without fruit, immediately adds an expression which almost suggests the sudden uprising of a testing storm: the fruitless trees are plucked up by the roots (Jud. 1:12).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Another angel Not, as Hengstenberg, the Lord Jesus Christ in person, but the impersonation of his redeeming and authenticating power.
Ascending from the east Literal Greek, from the rising of the sun. This quarter is designated as the source of redeeming light and glory. Notes on chap. 16 and Luk 1:78. So Mal 4:2: “To you that fear my name, the sun of righteousness shall arise with healing [salvation] in his wings.”
Ascending As if coming from a fountain of divine splendour at or beneath the horizon.
Seal The purpose of a seal is first to secure a thing, as the closure of the door of Christ’s sepulchre; and second, to authenticate a thing as truly belonging to the sealer. So, a seal is affixed to a signature to indicate that it is the signer’s own signature, deliberately made. The justified soul is sealed at his justification; his name being written then in the book of life, and the adoption into the sonship of God being bestowed. This seal may be forfeited by apostasy, as said in Eph 4:30, where see note.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And I saw another angel ascend from the sunrising having the seal of the living God, and he cried with a great voice to the angels, to whom it was given to hurt the earth and the sea, saying “Do not hurt the earth or the sea or the trees until we have sealed the servants of our God on their foreheads”.’
Nothing on earth can hurt the people of God without God’s permission, for all that would do so is restrained in one way or another by His power (compare 2Th 2:6-7). The seal is intended to be recognised by angels and is thus invisible (Rev 9:4). (It contrasts with the mark of the Beast in chapter Rev 13:16).
‘The sunrising’. The idea may be that this takes place right at the beginning of events. As the sun begins to rise so the servants of God are sealed, before the activities of ‘the day’ begin. Alternately it may signify the distant East (compare Rev 16:12).
‘The trees’. The trees were important as providing sustenance to mankind. The third horseman was told not to ‘hurt the oil and the wine’ which came from trees. Even invading armies were wary about destroying trees. Now it seems that that restraint is to be removed. This interlude is clearly preparatory for the contents of the seventh seal, where the earth, the trees, and the sea come under attack, but only to an extent limited by God (Rev 8:7-8).
‘Until we have sealed the servants of God on their foreheads’. The picture is taken from Ezekiel 9. There great slaughter is to come on Jerusalem but it is restrained until a mark is set on the foreheads ‘of the men who sigh and cry of all the abominations that are performed in its midst’, by the man clothed in linen holding the inkhorn (Rev 9:3-4). They would be saved from the slaughter. The mark was not visible to men, only to God and the angels.
It can be compared with the mark in blood put on the houses of the Israelites to protect them from the angel of death (which, however, was visible) (Exo 12:13). It is the mark of protection. It is not necessarily the same as the writing of the name in Rev 3:12; Rev 14:1, for that is to those who have already overcome and is a sign that they are Christ’s for ever, although it may be that here it is used but not revealed. See Rev 3:17.
Notice that it is ‘the seal of the living God ’. It is not just a seal. It is the seal of One Who, as the ‘living’ God, watches over His own. They belong to Him. It reminds us that nothing can touch God’s people without His permission (compare ‘the hairs of your head are all numbered’ (Mat 10:30; Luk 12:7)). It is in strict contrast with those who will bear the mark of the Beast (Rev 13:16-17).
The implication from the description ‘the servants of God’ is that it is all God’s servants who are on earth who will be sealed. The sealing saves them from the direct effects of attacks by spiritual forces, not from persecution (Rev 9:4). So while they will suffer tribulation, they will not be subject to the wrath of God. What is important is that the men themselves know they are sealed by God. It is not suggested that there will be a visible sign.
Fuente: Commentary Series on the Bible by Peter Pett
Rev 7:2-3. And I saw another angel, &c. This chapter, says Bishop Newton, contains a description of the state of the church in the time of Constantine; of the peace and protection which it should enjoy under the civil powers; and of the great accession which should be made to it both of Jews and Gentiles. Four angels are ordered by another angel to restrain the four winds from blowing with violence on any part of the world; to shew that these were quiet days, wherein the former wars and persecutions should cease, and peace and tranquillity be restored for a season. Winds are emblems of commotions, and very properly, as they are the natural causes of storms. See Jer 49:36-37. To hold the winds that they should not blow, is a very proper prophetic emblem of a state of peace and tranquillity. Eusebius and Lactantius, who were cotemporary writers, bear their testimony to this completion of the prophesy; and some medals of Constantine are still preserved, having on the reverse,Beata tranquillitas, “Happy tranquillity.” The other angel spoken of in Rev 7:2 seems to have been Christ himself, who is spoken of as a mighty angel (ch. Rev 10:1.), and the angel of God’s presence (Isa 63:9.), and is called by way of eminence, his angel that bears his name, and the Angel, or Messenger of the covenant (Exo 23:20-23. Mal 3:1.), and who rose as the Sun of righteousness and the Day-spring from on high (Mal 4:2. Luk 1:78.), and came from Judea, the eastern part of the Roman empire. He appeared with an eminent ensign of honour, as having the seal of the Living God upon himself, with power to seal his servants; and spoke with the authority of a God in commanding the other four angels to refrain from executions of judgments, till he had done this important work of sealing. Now, to whom can all this be so properly applied, as to Christ himself? He is the Head and Lord of all the angels, and is in his office-capacity sealed by God the Father (Joh 6:27.); and he only, together with the Father and the Spirit, knows his sheep (Joh 10:14. 2Ti 2:19.); and so he only, exclusive of all creatures, had a certain knowledge of them, and sufficient power and authority to seal them with his HolySpirit (Eph 1:13). And as in sealing his believing people, he acts in the character of Mediator, and makes use of gospel ministers in that work, he is fitly represented as an angel; and they may be supposed to have been included with himself in a subservient way of operation, when he said, Hurt not the earth, &c. till we have sealed the servants of our God in their foreheads.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rev 7:2-3 . . That an angel not an archangel [2254] is to be thought of, [2255] not Christ, [2256] to be silent concerning the Holy Spirit, [2257] results not only from the appellation , but especially from the fact that this . is designated in the clearest way by the contrast with the angels mentioned in Rev 7:1 , as of a different nature. The mode of expression also, Rev 7:3 , . . . , suits most simply the mouth of an angel, not of Christ. [2258] Cf. especially Rev 8:3 , Rev 10:1 , Rev 14:6 ; Rev 14:8-9 ; Rev 14:17 , Rev 18:1 .
. John, therefore, sees how the angel comes forth, [2259] while the first four angels stand already in their places as he looks upon them; the angel now entering will take part in the act. The expression and . admits of no allegorical meaning; the annexed renders impossible the interpretation of the , with a vague allusion to Luk 1:78 , as referring to Christ, [2260] so as to make the sense that the other angel is sent by Christ or God. [2261] The quarter of the heavens, the east, is designated; but not because of the look towards Judaea, [2262] or to “Patmos, and especially the Christian lands where the light of the gospel first shone,” [2263] which is here out of place; not “because the Hebrews always turned first towards the east,” [2264] whereby properly nothing is explained; not because the throne of God whence the angel proceeds [2265] is regarded as in the east, [2266] for that is nowhere indicated in the Apoc.; nor because, as plagues have their origin in the east, “for the earth (Rev 8:7 ) is Asia,” so also the sealing: [2267] but because it is appropriate and significant that the angel, coming for a victorious employment which brings eternal life, should arise from that side from which life and light are brought by the earthly sun. [2268] The angel himself, who does not descend from heaven, but rises from the horizon, [2269] is represented after the manner of the rising sun.
, cf. Rev 1:16 .
. Without meaning [2270] is the metonymy accepted by Grot.: “The sealed constitution of the King.” The angel has a seal (in his hand) which he will press upon the foreheads of the servants of God. The gen. . designates simply, that the seal belongs to the living God; that it “has been delivered by God,” [2271] is, therefore, self-evident, but not expressed. The attempt has been made to conjecture the legend of the seal. Beda, C. a Lap., Grot., Bhmer, regard it the sign of the cross; with more probability, Eichh., Ew., De Wette, Ebrard, etc., propose the name of God and of the Lamb. [2272] But since the text says nothing, nothing can be inferred. [2273] As the definite article is absent, the idea is left open that there are different seals of God for different purposes. In this passage, the mark made by the seal, upon the foreheads of the servants of God, does not mean what the indicates, which the worshippers of the beast receive upon the forehead or the right hand, [2274] viz., the belonging to one Lord and serving him; [2275] for they who receive the seal are already “servants of God.” The question is as little as to the fact of their being recognized and outwardly shown to be servants of God, or “that they receive the letter and seal to their being servants of God,” [2276] as that they are rendered secure from the approaching sufferings, but that, notwithstanding the approaching suffering, they are guaranteed their perseverance in the state of being servants of God; therefore the suffering does not come until the sealing of the servants of God has occurred. It is significant, with respect to this purpose of the sealing, that the seal belongs to the living God, whereby it is not said that he is the true and actual, and hence not that it is only his seal which is valid, [2277] but that he as the living also gives life. [2278] Yet the conception of the glory, for which the sealed are preserved, is that they attain to eternal life in the sight of the living God. [2279]
. The call with a strong voice is in general peculiar to heavenly beings; it does not always have a special purpose. [2280] Beng refers the loud cry of the angel to the fact that he wished to restrain the four angels who desired to make a beginning of the affliction; Hengstenb. finds therein the certainty of the command that has been given.
The most probable idea is, that the call is to penetrate to the ends of the earth where the angels stand.
, as Rev 3:8 .
, . . . Concerning the aor. in the sense of a plusquampf., cf. Winer, p. 258. On the conception of , cf. Rev 6:4 . The , injuring, [2281] would occur if the angels would let loose the winds which they still hold; the command , . . . , still hinders this. [2282] It is contrary to the context to regard the as consisting rather in holding fast the winds, because, had the winds blown, they would have “cooled off,” [2283] or “blown away,” [2284] the approaching plagues; according to Herder, the restraining of the winds is to be regarded an , as thereby “the sultriness of death” is occasioned before the irruption of the plagues. From the fact that in what follows, the letting loose of the devastating winds is not reported, the view that just this restraining of the winds is destructive [2285] follows as little as the necessity of understanding the winds as a figurative designation of retributive visitations of all kinds. [2286] For, that it is not devastating tempests, but other plagues of many kinds, which proceed from the opening of the seventh seal, has in a formal respect its foundation in the fact that the succeeding seal -vision cannot justly be regarded and be treated further as a matter from the simple visions occurring between the last two seals; but a difficulty actually arises only if, hindered by a mechanical literalism, it cannot be seen that the holy fantasy of the prophet sees in Rev 7:1 sqq. the storm impending, which afterwards, however, is not seen in its approach, because (Rev 8:1 sqq.), in place of the desolating winds, hail and fire, and other plagues, come forth.
It is noticeable that in Rev 7:2 , the trees are not especially mentioned, as in Rev 7:1 ; Rev 7:3 , because it is self-evident that they belong to the earth; [2287] there lies therein, however, a manifest hint that neither the earth, nor the sea, nor the trees, are to be understood figuratively. Hengstenb. asks, indeed, how the sea, if it be meant in the proper sense, could be injured by winds; he does not consider that the specification in which the trees, as objects most easily injured by storms, are especially made prominent with the simplicity of nature, [2288] is meant only to serve [2289] to make visible how the entire earth, from whose four ends the winds are to rage, will be injured.
. “ Until we shall have sealed .” Cf. Winer, p. 279. The plur. indicates that the angel has associates, who need not be further mentioned. [2290] With the whole train of thought of Rev 7:1 sqq., Hengstenb. conflicts when he advances the opinion that the four angels are to help in the sealing. The older interpreters, as Calov., refer the plur. to the Father and the Son, from both of whom the Holy Ghost (the seal) proceeds. [See Note LII., p. 255.] . “This noble designation pertains especially to saints from Israel. Gen 50:17 ; Isa 61:6 .” [2291] Yet the reference in the connection is to Israel alone, although the expression in itself, because of the art., could include also the Gentiles. [Note LIII., p. 256.] To the angel here speaking, who is to seal, belong only the definite, more accurately designated servants of God, of Rev 7:4 sqq. The . is significant; the angel himself, together with his associates, is, because of his relation to the same God, a fellow-servant of those for whose service he has been sent. [2292]
. The mark which the servants of the beast have received is, like the brand of slaves in ordinary life, impressed upon the right hand or forehead: [2293] the servants of God bear the seal and name of the Lord only on the forehead. That this is the most visible place, [2294] is a reason sufficient only with respect to those servants of the beast: with respect to the servants of God, however, it is found in the fact that the noblest part of the body bears the holy mark.
[2254] Stern.
[2255] C. a Lap., Grot., Beng., Eichh., Ew., De Wette, Rinck, Ebrard.
[2256] Beda, Aret., Zeger, Calov., Bhmer, Hengstenb.
[2257] Vitr., who interprets the seal used by this “angel” as “the public profession of the purer faith” wrought by the Spirit.
[2258] Cf. already Beng.
[2259] Grot.
[2260] Grot.
[2261] Calov.
[2262] Wetst.
[2263] Stern.
[2264] De Wette.
[2265] Ew. ii.: “As though, by the Divine commission, he had commanded the sun to shine no longer with such excessive heat, but to reserve its ardor” (Rev 7:16 ). But this supplementary fiction is in violation of the context, and Rev 7:16 has no analogy with the situation of Rev 7:1 sqq.
[2266] Ew. i.
[2267] Beng.
[2268] Cf. C. a Lap., Hengstenb., Ebrard, Volkm.
[2269] Beng.
[2270] Cf. Rev 7:3 : .
. .
[2271] Eichh.
[2272] Cf. Rev 14:1 , Rev 3:12 .
[2273] Hengstenb.
[2274] ; Rev 13:16 , Rev 14:9 ; Rev 14:11 , Rev 16:2 , Rev 19:20 , Rev 20:4 .
[2275] So Ewald, etc.
[2276] Hengstenb.
[2277] De Wette.
[2278] Bengel, Ew., Hengstenb., Klief.
[2279] Cf. Rev 2:7 ; Rev 2:10 , Rev 3:5 , Rev 7:14 sqq., Rev 22:1 sqq.
[2280] Cf., e.g., Rev 6:1 with Rev 5:2 .
[2281] Rev 6:6 .
[2282] Cf. Alcas., C. a Lap., Vitr., Eichh., Ewald, De Wette, Hengstenb., Ebrard.
[2283] Bengel. Cf. Rev 8:7 sqq.
[2284] Rinck.
[2285] Rinck.
[2286] Hengstenb.
[2287] Ebrard.
[2288] Cf. De Wette.
[2289] Cf. Rev 5:13 .
[2290] Bengel, Ew., De Wette, Rinck.
[2291] Beng.
[2292] Cf. Rev 19:10 , Rev 22:9 .
[2293] Rev 13:16 , Rev 14:9 , Rev 20:4 .
[2294] Aret., Beng., Stern, etc.
NOTES BY THE AMERICAN EDITOR
LII. Rev 7:3 .
Beck: “Sealing, in general, serves partly for authentication or confirmation, partly for assurance. Here it is accomplished by means of the seal of the living God, the Divine, royal seal (Rev 7:2 ). Divine sealing designates a real act, a covenant act, whereby the one who receives it is acknowledged and authenticated as belonging to God by an actual mark of discrimination (Rom 4:11 ). In the N. T. sense, the Holy Spirit is the Divine seal of the covenant, and the sealing occurs by the communication of the Holy Spirit (2Co 1:22 ; Eph 1:13 ; Eph 4:30 ). The idea of the living God is concentrated especially in the quickening Spirit of the new covenant. By the communication of this Spirit, man is not merely assured of, or promised, something new, but something real is given him. There is then in man a new spirit entirely different from what he previously had; a spirit such as was manifested in Christ, and which thus animates him with an entirely different inner life from what he had before, a life actually rooted and nourished in Christ and God. A result of this communication of the spirit is that they who receive it are elect (1Th 1:4 sq.; 2Th 2:13 ). At the same time, they are armed by the Spirit, and by his power assured against a fall and wandering astray (Rev 3:10 ; 2Ti 1:7 ; 2Ti 1:12 ; 2Ti 1:14 ; 1Pe 1:5 ; 1Jn 4:4 ; 1Jn 5:18 ). The reference to error and a fall dare not be here excluded, as, at the crisis of the world, the wisdom, patience, and fidelity of believers will, in various ways, be expressly put to the test (Rev 13:8-10 , Rev 14:12 ). But, as in ch. Rev 7:3 , the sealing is presented in direct contrast with the harm inflicted upon the world, there is in this sealing also a security, by God’s preservation, against the plagues from God, impending over the world. Cf., as analogies, Exo 12:7 ; Exo 12:13 ; Eze 9:4 . But this does not prevent those sealed against the Divine judgments and temptations, from having still to suffer many troubles from men, of whom the greater part, even during the Divine judgment, do not come to repentance, but rather are guilty of all sorts of manifestations of godlessness. Cf. the epistles, chs. 2 and 3; also Rev 6:11 , Rev 13:10 ; Rev 13:15 ; Mat 24:9 . In the time of expectation, therefore (Rev 6:11 ), in the nearness of God’s judgments, there occurs a sealing, i.e., an especial spiritual strengthening and providential assurance of those elected as belonging to the people of God. According to the character of the book, the sealing is typified before the sight of John; hence an angel appears with a golden seal in his hand, although the Divine sealing is the work of the Spirit of God, and not of an angel. The sealing further occurs by an impression on the forehead, and thus is externally imparted to the sealed. If we compare ch. Rev 14:1 , where the same number, one hundred and forty-four thousand, recurs, only in another connection, it is the name of the Father of Jesus Christ that is written or impressed as a mark upon the forehead. The sealing itself is not there mentioned, since this had preceded the persecution; there the one hundred and forty-four thousand have experienced both sealing and persecution. The seal contains the name of the owner; after they have been sealed on the forehead with God’s seal, they continue to carry there God’s name. Cf. also Rev 3:12 , Rev 22:4 . Therefore by the seal of God on the forehead is designated the Divine disposition externally expressing itself in their personal conduct, and thereby also giving assurance externally that marks them as belonging to God. The antithesis to this mark of God is the mark of the beast on the forehead (Rev 13:16 ).” Gebhardt: “A symbol of the Divine assurance that his servants should not be smitten by the greater plagues which were yet to come.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
2 And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea,
Ver. 2. Another angel ] Whether Christ, or Constantine acted by Christ, it much matters not.
Having the seal ] Whereof Christ is the great Lord keeper.
With a loud voice ] Out of his great care of his elect. As Croesus’ dumb son burst out into loud speech to save his father, , . (Herod.)
To the four angels ] Who are at Christ’s beck and check.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
another. App-124.
east. Literally sunrising.
the = a.
living. App-170.
God. App-98.
loud = great.
Fuente: Companion Bible Notes, Appendices and Graphics
Rev 7:2. , another) This other angel is distinguished either from the angel who makes proclamation, ch. Rev 5:2; or from the four angels who hurt, in this passage.
Fuente: Gnomon of the New Testament
angel
(See Scofield “Heb 1:4”)
Fuente: Scofield Reference Bible Notes
And I: Rev 8:3, Rev 10:1, Mal 3:1, Mal 4:2, Act 7:30-32
having: Rev 7:3-8, Rev 5:2, Rev 10:4, Son 8:6, Joh 6:27, 2Co 1:22, Eph 1:13, Eph 4:30, 2Ti 2:19
living: Deu 5:26, 1Sa 17:26, 1Sa 17:36, 2Ki 19:4, Mat 26:63, 1Th 1:9, Heb 12:22
to whom: Rev 1:3, Rev 8:7-12
Reciprocal: Exo 28:11 – engravings of a signet Psa 71:3 – thou hast Jer 32:10 – and sealed Eze 9:4 – set a mark 1Ti 3:15 – the living
Fuente: The Treasury of Scripture Knowledge
Rev 7:2. As the four angels were “standing at attention” ready to turn the winds loose upon the earth (referring to the domains of the Roman Empire), another angel was seen coming with a special message to the four. Front the east is figurative and means it was from the throne of God, because he is the source of all spiritual light, even as the sun which brings material light to the world, first appears in the east. Hurt the earth is referring back to the conditions of consternation and destruction described in the closing verses of chapter 6.
Comments by Foy E. Wallace
Verse 2.
And I saw another angel–Rev 7:2.
Here is the symbol of the heavenly messenger who suspended the restraining order of the four angels–Hurt not the earth, neither the sea, nor the trees till we have sealed the servants of our God in the foreheads. This angel was seen ascending from the east, from the eastern horizon, from the direction of the rising sun, a symbol consistent with his mission of suspending, or preventing, the mandate of the four angels to put out the light of God’s word over all the world. By the authority of God the angel of the east said to the four angels hurt not the earth. It had been “given” to the four angels to “hurt” the earth, by the war on Jerusalem, and to enforce the mandate that “the wind should not blow,” that is, to restrain the word of God.
Fuente: Combined Bible Commentary
Rev 7:2-3. The more peculiar contents of the vision follow. And I saw another angel ascending from the sunrising, from the quarter whence issues that great orb of day which is the symbol of the Sun of righteousness (comp. chap. Rev 16:12).Having a seal of the living God, of that God who both has life and gives life.
And he cried with a great voice to the four angels already spoken of, telling them not to execute the judgments with which they were entrusted,till we shall have sealed the servants of our God on their foreheads. In Eze 9:4, a man clothed with linen and having a writers inkhorn by his side is instructed to go through the midst of Jerusalem, and to set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. That mark is for their security, and for a similar purpose the seal of this angel is applied. The sealed shall be kept safe in the times of trial that are to come. Their Redeemer will set them as a seal upon His heart and upon His arm (Son 8:6), and no one shall pluck them out of His hand. For the opposite marking, the mark of the service of the Beast, see Rev 13:17, Rev 14:11. The Seer next beholds the number of the sealed.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. The special and distinguishing care which God took of his church and faithful people before he suffered the approaching storm to come upon the world: he did by another angel cry to the four angels that were ready, as God’s executioners, to hurt the earth, that they should hurt nothing until the servants of God were sealed in their foreheads; and his crying with a loud voice intimates his great care to preserve his faithful ones.
Quest. What was this sealing?
Ans. Some understand it of an external visible sealing, by setting a mark upon their foreheads for preservation, according to Eze 9:4 the letter Tau; doubtless there was some notification made by Almighty God to the destroying angels, of every one whom he would have preserved.
Others do understand this seal to be internal, by sanctification; and from whence we may gather, that inward holiness is the best guard against temporal or spiritual judgments.
But take this sealing in either sense, either for an outward or inward sealing, the notion doth imply,
1. That the persons sealed are of precious and excellent esteem with God.
2. It imports preservation and security from danger: God sealeth his people, that the destruction coming upon others may escape them: thus here God’s servants were sealed, that they might be preserved: that they are kept either from sin and error, or from judgment and danger,is not from themselves, but from God’s care and love towards them in the sealing of them, the angel said, Hurt not the earth,&c.till we have sealed the servants of our God, &c.
Fuente: Expository Notes with Practical Observations on the New Testament
A seal was used by kings to identify things, particularly messages or commands, as his. It left an impression in hot wax that belonged only to him. ( Gen 41:42 ; Est 3:10 ; Est 8:2 ) A fifth angel carries God’s seal and commands the four angels to continue restraining the destructive forces until God’s people could be marked. The East is the direction light comes from to a darkened world. Christians are sealed with the Holy Spirit to show they are truly God’s people. ( Eph 1:13 ; Eph 4:30 ; Rom 8:15-16 ) However, when we see the 144,000 in chapter 14, they have the name of God written on their foreheads, so this may be the seal. Before the destruction of Jerusalem in 586 B. C., Ezekiel had a vision of God’s faithful being marked and kept safe. ( Eze 9:1-6 )
Fuente: Gary Hampton Commentary on Selected Books
Rev 7:2-3. And I saw another angel ascending from the east To intimate the progress which the gospel should make from the east to the west; having in his hand the seal of the living God In order to impress a mark upon those who should believe and obey the gospel, and dedicate themselves to his service. And he cried with a loud voice Thus showing the great importance of what he uttered; to the four angels to whom it was given At present to restrain the winds, but afterward to loose them with great violence, and by them to hurt the earth and the sea To injure them in a terrible manner; saying, Hurt not the earth, &c. Execute not your commission with respect to punishing the inhabitants of the earth; till we have sealed the servants of God Marked them out as such, and secured them from the impending calamities in a manner by which they shall be as clearly distinguished from the rest of mankind as if they were visibly marked on their foreheads. Bishop Newton thinks that this expression, sealing on the forehead, is used in allusion to the ancient custom of marking servants on their foreheads, to distinguish what they were, and to whom they belonged: and that as, among Christians, baptism was considered as the seal of the covenant between God and believers, so the sealing here spoken of signifies the admitting them into the visible church of Christ by baptism; and that their being said to be sealed on their foreheads can imply no less than that those who before, in times of persecution, had been compelled to worship God in private, should now make a free, open, and public profession of their religion, without any fear or danger of thereby exposing themselves to persecution. To this, however, must be added, that this sealing doubtless implies that very many should not only be baptized, and make a profession of Christianity, but should also be really converted to God, made new creatures in Christ; and, having believed in him, should, as the apostle observes, (Eph 1:13,) be sealed with the Holy Spirit of promise; that is, both stamped with Gods image, and assured of their sonship by the Spirit of adoption and regeneration; and should possess that Spirit, in his witness and fruits, till they should receive the redemption of the purchased possession.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
7:2 {3} And I saw {4} another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea,
(3) Now God provides against the danger of his elect, by his commandment Rev 7:2-3 , and by sign or figure, both for those of the nation of the Jews and also for the Gentiles Rev 7:9 .
(4) Not only another, or differing number from the common angels of God, but also in essence, office and operation exceeding all angels: that is, Christ Jesus the eternal angel or Word of God, and mediator of the covenant, see Rev 8:3; Rev 10:1; Rev 10:5 .
Fuente: Geneva Bible Notes
Another (Gr. allon, another of the same kind) angelic messenger appeared in the East. In Scripture divine salvation often comes from the East (cf. Gen 2:8; Eze 43:2; Mat 2:1). He possessed a seal from "the living God," the title adding solemnity and vitality to the seal. [Note: Alford, 4:623.] A seal was a symbol of ownership (2Co 1:22), authentication (Joh 6:27), and protection leading to final salvation (Eph 1:14; Eph 4:30). A signet ring typically made the distinctive impression on the seal in John’s day. [Note: Mounce, p. 167.] This seal is probably the name of the Lamb and His Father (cf. Rev 14:1; Isa 44:5). The angel instructed the four angels to withhold their judgment on the earth until he had finished sealing God’s servants on their foreheads (cf. Eze 9:4). The servants in view are believers in Jesus Christ (cf. Php 1:1, et al.) who are Jews (Rev 7:4-8).
". . . they, like Saul [the apostle Paul], will be set apart to be God’s messengers to the Gentiles." [Note: Pentecost, Thy Kingdom . . ., p. 252.]
The seal could be visible (Eze 9:4) or invisible (2Co 1:22; Eph 1:14; Eph 4:30), but the mention of their foreheads suggests a visible seal (cf. Rev 14:1). Some take the seal as a metaphor of salvation. [Note: E.g., Beale, p. 410.]
"It was not uncommon for a soldier or a guild member to receive such a mark as a religious devotee. The mark was a sign of consecration to deity . . . The forehead was chosen because it was the most conspicuous, the most noble, and the part by which a person is usually identified . . ." [Note: Thomas, Revelation 1-7, p. 473. Cf. Lange, p. 189.]
Their sealing marks these believers off as God’s redeemed people and guarantees their protection from divine judgment while they carry out their service for God on the earth during the Great Tribulation (Rev 14:1; Rev 14:3-4; cf. Rev 13:16-18; 2Co 1:22; Eph 1:13; Eph 4:30). Their seals may not protect them from harm that other people inflict on them (cf. Rev 13:7; Rev 13:15; Rev 20:4) but from the divine judgments sent on unbelievers in the last half of the Tribulation (cf. Rev 16:2). Evidently God will give these 144,000 believers special protection in the last half of the Tribulation because its calamities will be much more severe than those in the first half. Antichrist will also mark his followers in a similar way (Rev 13:16-18; Rev 14:9; Rev 14:11; Rev 16:2; Rev 19:20).