Teks -- Revelation 7:1-3 (NET)

The Sealing of the 144,000

7:1 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so no wind could blow on the earth, on the sea, or on any tree. 7:2 Then I saw another angel ascending from the east, who had the seal of the living God. He shouted out with a loud voice to the four angels who had been given permission to damage the earth and the sea: 7:3 “Do not damage the earth or the sea or the trees until we have put a seal on the foreheads of the servants of our God.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Rev 7:1 - After this

After this ( meta touto ).

Instead of the seventh seal (Rev 8:1) being opened, two other episodes or preliminary visions occupy chapter 7 (the sealing of the servants of God Rev 7:1-8 and the vision of the redeemed before the throne Rev 7:9-17).

Robertson: Rev 7:1 - Standing

Standing ( hestōtas ).

Second perfect predicate participle of histēmi , intransitive and followed by epi and the accusative case gōnias as already in Rev 3:20 (epi thurian ) and often again (Rev 8:3 some MSS., others genitive; Rev 11:11; Rev 13:1; Rev 14:1; Rev 15:2), but note epi with genitive thalassēs in the next clause, like epi kephalēs in Rev 12:1; Rev 7:3.

Robertson: Rev 7:1 - Corners

Corners ( gōnias ).

Old word for angle (Mat 6:5), also in Rev 20:8.

Robertson: Rev 7:1 - Holding

Holding ( kratountas ).

Present active participle of krateō , to hold fast (Mar 7:3; Joh 20:23). The four winds (cf. Mat 24:31) are held prisoner by angels at each of the four corners. Some Jews held the winds from due north, south, east, west to be favourable, while those from the angles (see Act 27:14) were unfavourable (Charles). There is an angel of the fire (Rev 14:18) and an angel of the waters (Rev 16:5).

Robertson: Rev 7:1 - That no wind should blow

That no wind should blow ( hina mē pneēi anemos ).

Negative purpose clause with hina mē and the present active subjunctive, "lest a wind keep on blowing."

Robertson: Rev 7:1 - Upon any tree

Upon any tree ( epi pan dendron ).

Accusative case here with epi rather than the preceding genitives (gēs , thalassēs ), "upon the land or upon the sea,"but "against any tree"(picture of attack on the tree like a tornado’ s path).

Robertson: Rev 7:2 - Ascend

Ascend ( anabainonta ).

Present active participle of anabainō , "ascending,""going up,"picturing the process.

Robertson: Rev 7:2 - From the sun-rising

From the sun-rising ( apo anatolēs hēliou ).

Same phrase in Rev 16:12. From the east, though why is not told. Swete suggests it is because Palestine is east of Patmos. The plural apo anatolōn occurs in Mat 2:1 without hēliou (sun).

Robertson: Rev 7:2 - The seal of the living God

The seal of the living God ( sphragida theou zōntos ).

Here the signet ring, like that used by an Oriental monarch, to give validity to the official documents. The use of zōntos with theou accents the eternal life of God (Rev 1:18; Rev 10:6; Rev 15:7) as opposed to the ephemeral pagan gods.

Robertson: Rev 7:2 - To whom it was given

To whom it was given ( hois edothē autois ).

For edothē see Rev 6:2, Rev 6:4, etc. The repetition of autois in addition to hois (both dative) is a redundant Hebraism (in vernacular Koiné to some extent) often in the Apocalypse (Rev 3:8). The angels are here identified with the winds as the angels of the churches with the churches (Rev 1:20).

Robertson: Rev 7:2 - To hurt

To hurt ( adikēsai ).

First aorist active infinitive of adikeō , subject of edothē , common use of adikeō in this sense of to hurt in the Apocalypse (Rev 2:11; Rev 6:6 already), in Luk 10:19 also. The injury is to come by letting loose the winds, not by withholding them.

Robertson: Rev 7:3 - Hurt not

Hurt not ( mē adikēsēte ).

Prohibition with mē and the ingressive aorist active subjunctive of adikeō , not to begin to hurt.

Robertson: Rev 7:3 - Till we shall have sealed

Till we shall have sealed ( achri sphragisōmen ).

Temporal clause of indefinite action for the future with achri (sometimes achris hou or achris hou an ) and the aorist subjunctive as in Rev 15:8; Rev 20:3, Rev 20:5 or the future indicative (Rev 17:7), usually with the notion of ascent (up to) rather than extent like mechri .

Robertson: Rev 7:3 - An

An ( modal)

sometimes occurs, but it is not necessary. But there is no futurum exactum idea in the aorist subjunctive, simply "till we seal,"not "till we shall have sealed."

Robertson: Rev 7:3 - Upon their foreheads

Upon their foreheads ( epi tōn metōpōn ).

From Eze 9:4. Old word (meta , ōps , after the eye, above the eye, the space above or between the eyes), in N.T. only in the Apocalypse (Rev 7:3; Rev 9:4; Rev 13:16; Rev 14:1, Rev 14:9; Rev 17:5; Rev 20:4; Rev 22:4). For "the servants of God"(tous doulous tou theou ) who are to be thus marked linked with angels in the service of God see Rev 1:1; Rev 2:20; Rev 19:2, Rev 19:5; Rev 22:3, Rev 22:6.

Vincent: Rev 7:1 - These things

These things ( ταῦτα )

Read τοῦτο this .

Vincent: Rev 7:1 - Holding

Holding ( κρατοῦντας )

Holding fast or firmly . See on Mar 7:3; see on Act 3:11.

Vincent: Rev 7:2 - East

East ( ἀνατολῆς ἡλίου )

Rev., more literally, the sunrising . See on Mat 2:2; see on Luk 1:78. Compare Eze 43:2.

Vincent: Rev 7:2 - The four angels

The four angels

Compare Mat 24:31.

Vincent: Rev 7:3 - In their foreheads

In their foreheads

Compare Exo 28:36-38; Eze 9:4.

Wesley: Rev 7:1 - And after these things

What follows is a preparation for the seventh seal, which is the weightiest of all. It is connected with the sixth by the particle and; whereas what is added, Rev 6:9, stands free and unconnected.

Wesley: Rev 7:1 - I saw four angels

Probably evil ones. They have their employ with the four first trumpets, as have other evil angels with the three last; namely, the angel of the abyss, the four bound in the Euphrates, and Satan himself. These four angels would willingly have brought on all the calamities that follow without delay. But they were restrained till the servants of God were sealed, and till the seven angels were ready to sound: even as the angel of the abyss was not let loose, nor the angels in the Euphrates unbound, neither Satan cast to the earth, till the fifth, sixth, and seventh angels severally sounded.

Wesley: Rev 7:1 - Standing on the four corners of the earth

East, west, south, north. In this order proceed the four first trumpets.

Wesley: Rev 7:1 - Holding the four winds

Which else might have softened the fiery heat, under the first, second, and third trumpet. That the wind should not blow upon the earth, nor on the sea, nor on any tree - It seems, that these expressions betoken the several quarters of the world; that the earth signifies that to the east of Patmos, Asia, which was nearest to St. John, and where the trumpet of the first angel had its accomplishment. Europe swims in the sea over against this; and is accordingly termed by the prophets, "the islands." The third part, Afric, seems to be meant, Rev 8:7-8, Rev 8:10, by "the streams of water," or "the trees," which grow plentifully by them.

Wesley: Rev 7:2 - And I saw another (a good) angel ascending from the east

The plagues begin in the east; so does the sealing.

Wesley: Rev 7:2 - Having the seal of the only living and true God: and he cried with a loud voice to the four angels

Who were hasting to execute their charge.

Wesley: Rev 7:2 - To whom it was given to hurt the earth and the sea

First, and afterwards "the trees."

Wesley: Rev 7:3 - Hurt not the earth, till we

Other angels were joined in commission with him.

Wesley: Rev 7:3 - Have sealed the servants of our God on their foreheads

Secured the servants of God of the twelve tribes from the impending calamities; whereby they shall be as clearly distinguished from the rest, as if they were visibly marked on their foreheads.

JFB: Rev 7:1 - And

So B and Syriac. But A, C, Vulgate, and Coptic omit "and."

JFB: Rev 7:1 - after these things

A, B, C, and Coptic read, "after this." The two visions in this chapter come in as an episode after the sixth seal, and before the seventh seal. It is clear that, though "Israel" may elsewhere designate the spiritual Israel, "the elect (Church) on earth" [ALFORD], here, where the names of the tribes one by one are specified, these names cannot have any but the literal meaning. The second advent will be the time of the restoration of the kingdom to Israel, when the times of the Gentiles shall have been fulfilled, and the Jews shall at last say, "Blessed is He that cometh in the name of the Lord." The period of the Lord's absence has been a blank in the history of the Jews as a nation. As then Revelation is the Book of the Second Advent [DE BURGH], naturally mention of God's restored favor to Israel occurs among the events that usher in Christ's advent.

JFB: Rev 7:1 - earth . . . sea . . . tree

The judgments to descend on these are in answer to the martyrs' prayer under the fifth seal. Compare the same judgments under the fifth trumpet, the sealed being exempt (Rev 9:4).

JFB: Rev 7:1 - on any tree

Greek, "against any tree" (Greek, "epi ti dendron": but "on the earth," Greek, "epi tees gees").

JFB: Rev 7:2 - from the east

Greek, "the rising of the sun." The quarter from which God's glory oftenest manifests itself.

JFB: Rev 7:3 - Hurt not

By letting loose the destructive winds.

JFB: Rev 7:3 - till we have sealed the servants of our God

Parallel to Mat 24:31, "His angels . . . shall gather together His elect from the four winds." God's love is such, that He cannot do anything in the way of judgment, till His people are secured from hurt (Gen 19:22). Israel, at the eve of the Lord's coming, shall be found re-embodied as a nation; for its tribes are distinctly specified (Joseph, however, being substituted for Dan; whether because Antichrist is to come from Dan, or because Dan is to be Antichrist's especial tool [ARETAS, tenth century], compare Gen 49:17; Jer 8:16; Amo 8:14; just as there was a Judas among the Twelve). Out of these tribes a believing remnant will be preserved from the judgments which shall destroy all the Antichristian confederacy (Rev 6:12-17), and shall be transfigured with the elect Church of all nations, namely, 144,000 (or whatever number is meant by this symbolical number), who shall faithfully resist the seductions of Antichrist, while the rest of the nation, restored to Palestine in unbelief, are his dupes, and at last his victims. Previously to the Lord's judgments on Antichrist and his hosts, these latter shall destroy two-thirds of the nation, one-third escaping, and, by the Spirit's operation through affliction, turning to the Lord, which remnant shall form the nucleus on earth of the Israelite nation that is from this time to stand at the head of the millennial nations of the world. Israel's spiritual resurrection shall be "as life from the dead" to all the nations. As now a regeneration goes on here and there of individuals, so there shall then be a regeneration of nations universally, and this in connection with Christ's coming. Mat 24:34; "this generation (the Jewish nation) shall not pass till all these things be fulfilled," which implies that Israel can no more pass away before Christ's advent, than Christ's own words can pass away (the same Greek), Mat 24:35. So exactly Zec 13:8-9; Zec 14:2-4, Zec 14:9-21; compare Zec 12:2-14; Zec 13:1-2. So also Eze 8:17-18; Eze 9:1-7, especially Eze 9:4. Compare also Eze 10:2 with Rev 8:5, where the final judgments actually fall on the earth, with the same accompaniment, the fire of the altar cast into the earth, including the fire scattered over the city. So again, Rev 14:1, the same 144,000 appear on Zion with the Father's name in their forehead, at the close of the section, the twelfth through fourteenth chapters, concerning the Church and her foes. Not that the saints are exempt from trial: Rev 7:14 proves the contrary; but their trials are distinct from the destroying judgments that fall on the world; from these they are exempted, as Israel was from the plagues of Egypt, especially from the last, the Israelite doors having the protecting seal of the blood-mark.

JFB: Rev 7:3 - foreheads

The most conspicuous and noblest part of man's body; on which the helmet, "the hope of salvation," is worn.

Clarke: Rev 7:1 - And after these things

And after these things - Immediately after the preceding vision

Clarke: Rev 7:1 - I saw four angels

I saw four angels - Instruments which God employs in the dispensation of his providence; we know not what

Clarke: Rev 7:1 - On the four corners of the earth

On the four corners of the earth - On the extreme parts of the land of Judea, called ἡ γη, the land, or earth, by way of eminence

Clarke: Rev 7:1 - Holding the four winds

Holding the four winds - Preventing evil from every quarter. Earth - sea, nor on any tree; keeping the whole of the land free from evil, till the Church of Christ should wax strong, and each of his followers have time to prepare for his flight from Jerusalem, previously to its total destruction by the Romans.

Clarke: Rev 7:2 - The seal of the living God

The seal of the living God - This angel is represented as the chancellor of the supreme King, and as ascending from the east, απο ανατολης ἡλιου, from the rising of the sun. Some understand this of Christ, who is called ανατολη, the east, Luk 1:78

Clarke: Rev 7:2 - Four angels, to whom it was given to hurt

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.

Clarke: Rev 7:3 - Till we have sealed the servants of our God

Till we have sealed the servants of our God - There is manifestly an allusion to Eze 9:4 here. By sealing we are to understand consecrating the persons in a more especial manner to God, and showing, by this mark of God upon them, that they were under his more immediate protection, and that nothing should hurt them. It was a custom in the east, and indeed in the west too, to stamp with a hot iron the name of the owner upon the forehead or shoulder of his slave

It is worthy of remark that not one Christian perished in the siege of Jerusalem; all had left the city, and escaped to Pella. This I have often had occasion to notice.

Defender: Rev 7:1 - four corners

The word for "corners" (Greek zonia) is translated "quarters" in Rev 20:8, obviously referring to four directions, not to a flat, square, earth, as some critics allege.

Defender: Rev 7:1 - four winds of the earth

The angels are seen as controlling the four winds; thus one is probably at each pole, the other two at opposite ends of some key equatorial diameter, restraining the winds which control the great atmospheric circulation. These winds are normally driven by the sun's heat and earth's rotation, so to keep them from blowing would require tremendous power. This gives a slight insight into the excelling strength of God's holy angels (Psa 103:20). Since the atmospheric circulation is essential for continental rains, the angels will have been restraining these rains ever since God's two witnesses called for no rain on the earth at the beginning of the tribulation (Rev 11:6)."

Defender: Rev 7:3 - nor the trees

Compare to Rev 9:4.

Defender: Rev 7:3 - sealed

The "seal of the living God" (Rev 7:2) is, in one sense, the Holy Spirit (Eph 1:13; Eph 4:30) and, no doubt, this sealing ministry of the Holy Spirit will be active for all who will turn to Christ during the tribulation period, including the 144,000 Israelites. Nevertheless, this seal seems to be a special physical mark of some kind, perhaps the name of Christ (Rev 22:4), placed on the foreheads of those who believe, possibly by another mighty angel (Rev 7:2) or Christ. This will assure their eternal life and to preserve their physical lives through the terrible, coming judgments. They are to serve as God's special witnesses during the remaining years of the tribulation, and possibly in the millennial age to follow. They must be especially prepared for this ministry and therefore protected."

TSK: Rev 7:1 - after // four angels // holding // the wind

after : Rev. 4:1-6:17

four angels : Rev 4:6, Rev 9:14; Eze 7:2, Eze 37:9; Zec 1:18-20, Zec 6:1; Mat 24:31; Mar 13:27

holding : Isa 27:8; Jer 49:36; Dan 7:2, Dan 8:8; Jon 1:4; Mat 8:26, Mat 8:27, Mat 24:31

the wind : Rev 6:6, Rev 9:4; Isa 27:3

TSK: Rev 7:2 - And I // having // living // to whom

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

TSK: Rev 7:3 - Hurt not // till // the servants // in their

Hurt not : Rev 6:6, Rev 9:4; Isa 6:13, Isa 27:8, Isa 65:8; Mat 24:22, Mat 24:31

till : Rev 14:1; Exo 12:13, Exo 12:23; Isa 26:20,Isa 26:21; Exo 9:4-6; Zep 2:3

the servants : Rev 19:2; Isa 54:17; Dan 3:17, Dan 3:26, Dan 6:16; Mal 3:18; Joh 12:26; Rom 6:22

in their : Rev 13:16, Rev 14:1, Rev 20:4, Rev 22:4

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Rev 7:1 - I saw four angels standing on the four corners of the earth // Holding the four winds of the earth // That the wind should not blow on the earth, nor on the sea, nor on any tree // The earth, the sea

Rev 7:1 John seeth four angels holding the four winds,

Rev 7:2,3 and another angel coming to seal the servants of God

in their foreheads.

Rev 7:4-8 The number of them that were sealed out of each of the

tribes of Israel.

Rev 7:9,10 An innumerable multitude out of all other nations

stand before the throne in white robes, with palms in

their hands, praising God and the Lamb.

Rev 7:11,12 The angels, elders, and beasts, worship and glorify God.

Rev 7:13-17 One of the elders showeth John who they are that are clad

in white robes, and what is their blessedness for ever.

The first sufferings of the church under the Roman emperors that were pagans, was foretold under the first six seals, as hath been showed; but they had yet more, if not greater, things to suffer, which are discovered to John, as we shall see when we come to the opening of the seventh and last seal in the next chapter; only it pleaseth God by a vision, in this chapter, to comfort his church: so as though this vision relateth to the sixth seal, and was before the opening of the seventh, yet it hath a relation to that, to show the care that God would take of his church under those great evils that should happen upon the opening of the seventh seal, or when the things foretold upon the opening of it should come to be accomplished.

I saw four angels standing on the four corners of the earth four good angels; God is called their God, Rev 7:3 .

Holding the four winds of the earth that is, to whom God had given it in charge that they should inflict his judgments upon all the parts of the earth; for God often useth, by his prophets, the metaphor of winds, to express stormy, troublesome dispensations, as Jer 18:17 49:36 51:1 .

That the wind should not blow on the earth, nor on the sea, nor on any tree: this phrase is interpreted variously, God making use of the winds:

1. In a way of judgment, to throw down buildings and trees.

2. In a way of mercy, to purify the air, and by their gentle breathings to cherish things. Some interpret this command to the angels, into a command to these angels to forbear awhile those storms of judgment which were coming, till the servants of God should be sealed.

Others interpret them into a command to bring judgments, either corporal or spiritual, which they think is signified by the winds not blowing. The last seemeth to be favoured by the next verse, to whom it was given to hurt the earth and the sea; which seemeth to me to interpret the blowing mentioned in this verse of a hurtful blowing.

The earth, the sea and the trees seem to signify all the sublunary world, especially the church.

Poole: Rev 7:2

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.

Poole: Rev 7:3

A manifest allusion to Eze 9:4 , and, as some think, to the usage of some eastern countries, for masters to set their names upon the forehead of their slaves, by which they were known to be theirs, as we mark our sheep or other beasts. Men as vainly dispute what this seal should be, as what the t meant in Eze 9:1-11 , the mark set upon those that mourned for the abominations of Jerusalem. The place where they were to be sealed signified the end of their sealing to be not so much for confirmation, for which seals are used, as notification, to signify to others they belong to God; so as it was of the same use as the blood upon the two side-posts and the upper door-posts of the Israelites in Egypt, Exo 12:13 .

PBC: Rev 7:1

Re 7:1 And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree.

This is the pause before the opening of the seventh seal. There are coming such woes upon the scene that there must be help from above. God has provided for the sealing of His people which seems to show a special care and love. This will be their help and protection from the winds of destruction which will come with the opening of the seventh seal. Those who are sealed include the total of what is called the Firstfruits unto God and to the Lamb. This is discussed later. Also included are " they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb" Re 7:13-14. I believe this to be a sum total of those chosen in Christ before the foundation of the world. However, those mentioned in Re 7:7 and Re 7:13-14 are figurative.— Eld. Charles Taylor

PBC: Rev 7:2

How will the Four Winds {Re 7:1} affect the people? We are reminded of the prophecies of Jeremiah concerning the great destruction which was coming upon Israel: " And their camels shall be a booty, and the multitude of their cattle a spoil: and I will scatter into all winds them that are in the utmost corners; and I will bring their calamity from all sides thereof, saith the LORD." {Jer 49:32} The calamity which is coming is expressed in the destruction of all who are without the protecting arm of God. Jeremiah continues, " And upon Elam will I bring the four winds from the four quarters of heaven, and will scatter them toward all those winds; and there shall be no nation whither the outcasts of Elam shall not come." {Jer 49:36} There can be no mistaking that when the four winds are released, these of whom Jeremiah is speaking will be scattered among all nations. Just as these four winds were the means of destroying Jerusalem in Jeremiah’s time, they are also the means of destroying all of those who have not received this seal of God’s protecting love.— Eld. Charles Taylor

Haydock: Rev 7:1 - I saw four Angels

I saw four Angels, &c. Though some understand here evil spirits, whom God may make use of as instruments to punish the wicked, yet we may rather, with other interpreters, understand good angels sent from God to guard and protect his faithful servants both from evil spirits and wicked men. (Witham)

Haydock: Rev 7:2 - Having the seal

Having the seal. This sign is generally supposed to be the sign of the cross. In the East, it was the custom to impress some indelible mark upon the soldiers. This sign [the sign of the cross] amongst the ancient Christians was used on every occasion. (Calmet)

Haydock: Rev 7:3 - Hurt not the earth // Till we seal the servants of our God in their foreheads

Hurt not the earth, &c. Some understand Christ himself, who gives his commands in this manner to the Angels; others, an Angel of a higher rank or order. ---

Till we seal the servants of our God in their foreheads, which may be expounded, let not persecutions and trials come upon them till they are strengthened by the spirit and grace of God, with which St. Paul sometimes says the servants of God are signed and sealed. See 2 Corinthians i. 22.; Ephesians i. 13. He alludes to the passages of Ezechiel (Chap. ix. 4.) where God bids and angel mark with the letter Tau the foreheads of those who should not be hurt by the judgments that were to fall upon Jerusalem; so God would protect the faithful Christians, who believe and put their trust in Christ crucified, and who from the first ages [centuries], in testimony of this faith, used to sign themselves by making the sign of the cross on their foreheads, of which the letter Tau was a figure or resemblance. See Tertullian, de lib. Corona militis. I beg the readers patience, if I here set down what I find in the great Synopsis Papismi, in folio, put out by Mr. Andrew Willet, and dedicated first to queen Elizabeth, and afterwards to king James the first. Among his demonstrations, as he calls them, that the pope is the antichrist, (Controv. iv. q. 10. p. 232 and 233) he tells us in plain terms, "that the sign of the cross is one of the visible signs of antichrist. And who," saith he, "hath taught the papists that the sign of the cross is to be borne or made on men's foreheads? And that with crossing the forehead we are preserved from dangers? The superstitious marks of the cross had their beginning from the beast's name, since the number of the beast's name in the Revelation of St. John is by these Greek letters, Greek: chxs. The first letter, Greek: ch, is a cross; the middle letter, Greek: x, (in Latin, X) is also a side long cross; and the last letter, Greek: s, contains both Greek: s and Greek: t of which the latter is called a headless cross;" and then Mr. Willet concludes in these words, "And thus it plainly appears, that the marks whereby the papists say they honour Christ, are rather a dishonour to him, and are in very deed the cognizance of antichrist." Such an ingenious, and at the same time learned fancy, may perhaps outvie even those we have cited out of Mr. Brightman [in the annotations on Chap. iii. 14-22.], and may be equally serviceable to any country parson on the fifth of November, or on any day when he shall think fit to hold forth against the pope or popery. I suppose that Mr. Willet did not know that the Christians in the first ages [centuries] (as all Catholics to this day) made so frequent use of the sign of the cross, as it is witnessed by Tertullian above two hundred years before even any Protestant pretended that the popes began to be antichrists, or the great antichrist. And this, says he, they do by a tradition from father to son. At every setting forward or going about any thing, at coming home or going out, at putting on our clothes, at going to bathe, to table, to light a candle, to bed, to sit down, to any thing, we make the sign of the cross on our foreheads. And this is a tradition. The like is witnessed by St. John Chrysostom, St. Cyril of Jerusalem, and many of the Fathers. At the same time that with our hand we make the sign of the cross, we say these words, "in the name of the Father, and of the Son, and of the Holy Ghost;" the words used when any one is made a Christian, according to the command of Christ. So that the action itself puts us in mind that Jesus Christ died for us on the cross; and by the words, we make a profession of our Christian faith, that we believe in one God and three Persons. Can we do this too often? Dare we be ashamed of doing it? Was ever any thing more ridiculous than to call this in very deed the cognizance of antichrist? What must Mr. Willet have thought of the Protestants, or what can they think of him, and such like folio scribbers, to prove the popes the beast of St. John's Revelation? What must, I say, Mr. Willet think of the public liturgy, or the book of common prayer, approved and used by the Church of England in his time, and which ordains that the sign of the cross shall be made by the priest on the forehead of every one that is baptized? This, according to Mr. Willet, is (when any one is made a Christian) to give him the badge, and visible sign of antichrist, to the dishonour of Christ, and what in very deed is the cognizance of antichrist. (Witham)

Gill: Rev 7:1 - And after these things // I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any trees

And after these things,.... After the opening of six of the seals of the sealed book, and after the demolition of Heathen deities, and of Heathen worship, and of Heathen magistrates, in the Roman empire, and the representation of these to John, he had the following vision; and which therefore does not refer to the preservation of the Christians, before and at the destruction of Jerusalem, which was under the first seal; nor to the security of the saints from the wrath of the Lamb, when it fell upon the Pagan worshippers, of all ranks and degrees, which was under the sixth seal, and was now over; but rather it respects an intermediate space of time between the sixth and seventh seal, as reaching from Constantine to Theodosius; for upon Constantine's being sole emperor, the church enjoyed great peace and tranquillity after the blustering storms of Pagan persecution ceased; and great numbers of God's elect were converted and sealed, and the winds of Heathen persecution were held, and blew no more, unless for a short time under the Emperor Julian; though the church was not free from the wind of error and heresy; and the storms of contention which arose about them, nor from the tempest of Arian persecutions, which were very grievous; wherefore this refers to what should be between the sixth and seventh seal, which brings on the seven trumpets: and now, before John sees that seal opened, a pause is made, and this vision is shown him, to fortify his mind, and all other saints, that are observers of these things, who by the opening of the following seal would see what judgments and plagues would come upon the empire, now become Christian, and what changes and revolutions would be made in it, and might fear that the church of God would be wholly swallowed up and lost; wherefore this vision is exhibited to show, that notwithstanding the devastations by the Goths and Vandals, and the rise, progress, and power of Mahomet, and the dreadful apostasy of the church of Rome, and all the miseries of it, and the plagues that should come upon the church for it; yet God would have throughout all this, and in, every age of time, a sealed number, a true church, hidden and secured, even until the seventh angel has sounded his trumpet, and time shall be no more, and the mystery of God will be finished.

I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any trees. Four angels are mentioned, in allusion to the four spirits of the heavens, in Zec 6:5; and though the earth is not a plain square with angles, but round and globular, yet it is said to have four corners, with respect to the four points of the heavens; and though there is but one wind, which blows sometimes one way, and sometimes another, yet four are named with regard to the above points, east, west, north, and south, from whence it blows. These are commonly called "the four winds of heaven", Dan 8:8; but here, of the earth, as in the Targum on Isa 11:12, and he shall bring near the captivity of Judah, מארבע רוחי ארעא, "from the four winds of the earth". And such things as are chiefly affected with winds are particularly observed, as the earth, upon which buildings are thrown down by them; and the sea, in which ships are wrecked; and trees, which by the violence of them, are blown down, and torn up by the roots. Some by these angels understand evil angels, who are sometimes called angels, without any additional epithet to distinguish them, and that because a desire of hurting seems to have been in them, as well as a power, Rev 7:2; and who are, in every part of the world, seeking to do all the mischief they can; and may be said to hold the winds, not in a literal sense, for God only gathers the wind in his fist, and holds it there, and lets it loose at his pleasure; but in a mystical sense, as these may refer to the word, and the ministers of the word, whose progress and success are often hindered by Satan and is emissaries; and some particularly understand by them the four monarchies of the Babylonian, Persian, Grecian, and Roman; others the four emperors, after that Dioclesian and Maximianus had resigned, as Maximinus, Galerius, Maxentius, and Licinius; others Mahomet, or the Turk, in the east, who hindered the Gospel by his wars and devastations, as well as by false worship; the kings of France and Spain on the west, by fire, and faggot, and sword; and the pope in the south, by bulls and excommunications; and the empire and emperors of Germany on the north, by public edicts; or, in general, all the Popish tribe, popes, cardinals, bishops, priests, monks, and friars, by their decrees, anathemas, sermons, writings, and lying miracles, did all they could that the Gospel might not be preached neither in the earth, on the continent, nor in the sea, or in the islands of it; or that any of the saints, the trees of righteousness, who lived in woods and mountainous places, or were forced to fly into woods, might have any advantage by it. But, after all, rather this is to be understood of good angels, and either of their restraining evil angels from doing mischief, see Dan 10:13; or keeping back the winds of false doctrines and heresies from the churches of Christ, in the several parts of the world; or rather, and which is the true sense, of their holding in the storms of calamities and war to the destruction of kingdoms, provinces, islands, and the several inhabitants of them, and intends a general peace throughout the world; see Jer 49:36. This mystical way of speaking seems to agree with the notions of the Jews, who speak of angels standing at the gates of the four winds, ומפתחי רוח "and the keys of the wind in their hands", whose names they give us ^x; and make mention of מלאכי רוחא, "the angels of the wind" ^y; and the Magi among the Persians call the angel of the wind "Bad", or "Badran" ^z.

Gill: Rev 7:2 - 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

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, Psa 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, חו־תאם חיים, "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, Rev 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.

Gill: Rev 7:3 - Saying, hurt not the earth, neither the sea, nor the trees // till we have sealed the servants of our God in their foreheads

Saying, hurt not the earth, neither the sea, nor the trees,.... That is, as yet, for their commission was not contradicted, nor taken away by Christ; and at the time appointed, at the blowing of the several trumpets, they let loose the winds, and let in the Goths, Hans, and Vandals, the Saracens and Turks into the empire, and after that poured out the vials of God's wrath upon the Romish antichrist: this retarding of them was but in appearance, that there might be an opportunity to show to John what care would be taken all along of the church of Christ, and true servants of the living God:

till we have sealed the servants of our God in their foreheads; the servants of sin, Satan, and the beast of Rome, were took no notice nor care of; they were the persons to be hurt by the winds, signified by the earth, sea, and trees, even idolaters, small and great; but "the servants of our God", who serve him with grace in their hearts, from a principle of love, in the exercise of faith, without servile fear, and with reverence and godly fear, in righteousness and true holiness, and with a view to his glory; and are worshippers of him in spirit and in truth, being followers of the Lamb, whithersoever he goes; and so are the servants of his God, and their God; the sealing of them does not design the sealing of them with the seal of election, this was done in eternity; nor with the seal of the Spirit, which is common to all the saints in all ages; but it denotes the hiding and concealing, and so securing the saints amidst all the calamities of the empire, and throughout the whole time of the Romish apostasy, from first to last; and respects the time when the church fled into the wilderness, and was hid, and nourished with the hidden manna, for a time, and times, and half a time, Rev 12:14. Christ set a mark upon them, as was upon the houses of the Israelites, when the destroying angel passed through Egypt, and destroyed the firstborn in it; and as was upon the foreheads of those that sighed and cried in Jerusalem, when orders were given to slay young and old, Exo 12:23. Christ will have a people in the worst of times; he knows who are his, and he will take care of them; he has his chambers of protection to hide them in, till the indignation is over past: the sealers, "we", are either Father, Son, and Spirit, who are all jointly concerned for the welfare of the eject; or Christ and his ministering angels that attend him, whom he employs for the good and safety of the heirs of salvation: the seal with which these are sealed is the seal of the living God, the foreknowledge, love, care, and power of God; and the name of God, even Christ's Father's name, and their Father's name, in their foreheads; the new name of children of God, by and under which they are known and preserved by him: and this is said to be "in their foreheads", in allusion to servants, who used to be marked in their foreheads; hence they are called by Apuleius ^c "frontes literati"; and by Martial, a servant is called "fronte notatus" ^d: but then these were such who had committed faults, and this was done by way of punishment ^e; wherefore it can hardly be thought that the servants of God should be sealed, in allusion to them: but rather with reference to the mitre on the high priest's forehead, as some think; or it may be to Eze 9:4, and shows, that though these persons were hid and concealed from men, they were well known to God and Christ; nor were they ashamed to make a public and open confession of Christ before men, as did the true and faithful witnesses of Christ, the Waldenses and Albigenses, in the midst of the greatest darkness of Popery, and of danger from men; and who seem to be chiefly intended.