Jesus was leading to springs in heaven

JESUS WAS LEADING TO SPRINGS IN HEAVEN
EDITED BY GLENN PEASE
Revelation7:17 New InternationalVersion
17 For the Lamb at the center of the throne
will be their shepherd;
‘he will lead them to springs of living water.’[a]
‘And God will wipe away every tear from their
eyes.’[b]”
STUDYLIGHTRESOURCES
Adam Clarke Commentary
The Lamb - The Lord Jesus, enthroned with his Father in ineffable glory.
Shall feed them - Shall communicate to them every thing calculatedto secure,
continue, and increase their happiness.

Living fountains of water - A spring in the Hebrew phraseologyis termed
living water, because constantlyboiling up and running on. By these perpetual
fountains we are to understand endless sources ofcomfortand happiness,
which Jesus Christ will open out of his own infinite plenitude to all glorified
souls. These eternalliving fountains will make an infinite variety in the
enjoyments of the blessed. There will be no sameness,and consequentlyno
cloying with the perpetual enjoyment of the same things; every moment will
open a new source of pleasure, instruction, and improvement; they shall make
an eternal progressioninto the fullness of God. And as God is infinite, so his
attributes are infinite; and throughout infinity more and more of those
attributes will be discovered;and the discoveryof eachwill be a new fountain
or source of pleasure and enjoyment. These sources must be opening through
all eternity, and yet, through all eternity, there will still remain, in the
absolute perfections of the Godhead, an infinity of them to be opened! This is
one of the finest images in the Bible.
God shall wipe away- In the most affectionate and fatherly manner, all tears
from their eyes - all causes ofdistress and grief. They shall have pure,
unmixed happiness. Reader, this is the happiness of those who are washed
from their sins. Art thou washed? O, rest not till thou art prepared to appear
before God and the Lamb.
If these saints had not met with troubles and distresses, in all likelihood they
had not excelledso much in righteousness andtrue holiness. When all avenues
of worldly comfort are shut up, we are obligedto seek ourall in God; and
there is nothing sought from him that is not found in him.
Copyright Statement
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BibliographicalInformation

Clarke, Adam. "Commentary on Revelation7:17". "The Adam Clarke
Commentary". https://www.studylight.org/commentaries/acc/revelation-
7.html. 1832.
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Albert Barnes'Notes onthe Whole Bible
For the Lamb, which is in the midst of the throne - notes on Revelation5:6.
He is still the greatagentin promoting the happiness of the redeemed in
heaven.
Shall feed them - Rather, shall exercise overthem the office of a shepherd -
ποιμανεῖ poimainōThis includes much more than mere feeding. It embraces
all the care which a shepherd takes ofhis flock - watching them, providing for
them, guarding them from danger. Compare Psalm23:1-2, Psalm23:5; Psalm
36:8. See this fully illustrated in the notes on Isaiah40:11.
And shall lead them unto living fountains of waters - Living fountains refer to
running streams, as contrastedwith standing waterand stagnantpools. See
the notes on John 4:10. The allusion is undoubtedly to the happiness of
heaven, representedas fresh and everflowing, like streams in the desert. No
image of happiness, perhaps, is more vivid, or would be more striking to an
Oriental, than that of such fountains flowing in sandy and burning wastes.
The word “living” here must refer to the fact that that happiness will be
perennial. These fountains will always bubble; these streams will never dry
up. The thirst for salvationwill always be gratified; the soulwill always be
made happy.
And God shall wipe awayall tears from their eyes - This is a new image of
happiness takenfrom another place in Isaiah Isaiah25:8, “The Lord God will
wipe awaytears from off all faces.” The expressionis one of exquisite
tenderness and beauty. The poet Burns said that he could never readthis

without being affectedto weeping. Of all the negative descriptions of heaven,
there is no one perhaps that would be better adapted to produce consolation
than this. This is a world of weeping - a vale of tears. Philosophers have
sought a brief definition of man, and have soughtin vain. Would there be any
better description of him, as representing the reality of his condition here,
than to say that he is one who weeps? Who is there of the human family that
has not shed a tear? Who that has not wept over the grave of a friend; over his
own lossesand cares;over his disappointments; over the treatment he has
receivedfrom others; over his sins; over the follies, vices, and woes ofhis
fellow-men?
And what a change would it make in our world if it could be saidthat
henceforwardnot another tear would be shed; not a head would ever be
bowed againin grief! Yet this is to be the condition of heaven. In that world
there is to be no pain, no disappointment, no bereavement. No friend is to lie
in dreadful agony on a sick-bed; no grave is to be opened to receive a parent, a
wife, a child; no gloomy prospectof death is to draw tears of sorrow from the
eyes. To that blessedworld, when our eyes run down with tears, are we
permitted to look forward; and the prospectof such a world should contribute
to wipe awayour tears here - for all our sorrows will soonbe over. As already
remarked, there was a beautiful propriety, at a time when such calamities
impended overthe church and the world - when there was sucha certainty of
persecutionand sorrow - in permitting the mind to rest on the contemplation
of these happy scenes in heaven, where all the redeemed, in white robes, and
with palms of victory in their hands, would be gathered before the throne. To
us also now, amidst the trials of the present life - when friends leave us; when
sicknesscomes;when our hopes are blasted; when calumnies and reproaches
come upon us; when, standing on the verge of the grave, and looking down
into the cold tomb, the eyes pour forth floods of tears - it is a blessedprivilege
to be permitted to look forward to that brighter scene in heaven, where not a
pang shall ever be felt, and not a tear shall ever be shed.

Copyright Statement
Barnes, Albert. "Commentaryon Revelation7:17". "Barnes'Notesonthe
Whole Bible". https://www.studylight.org/commentaries/bnb/revelation-
7.html. 1870.
Coffman Commentaries on the Bible
for the Lamb that is in the midst of the throne shall be their shepherd, and
shall guide them unto fountains of waters of life: and God shall wipe away
every tear from their eyes. "Lamb in the midst of the throne ...
Here is the greatconsolation. "As long as this earth endures, Christ is still at
the centerof things; and his people are indestructible."[61]Furthermore, as
seenabove (Revelation7:1-4), the mighty angels of God preserve the earth
itself until God's great purpose is fully accomplished.
Shall be their shepherd ... This is strongly suggestive ofJohn 10, where Jesus
revealedhimself as the "GoodShepherd." One does not ordinarily think of a
lamb as a shepherd, but with this Lamb it is true. Pack pointed out that all of
the language ofthese final two verses draws upon the language of Isaiah
49:10;[62] and Bruce found an echo of Isaiah26:8, making the whole passage
applicable to the new age, "whenGod will swallow up death forever."[63]
Only then shall the redeemedfind the fountains of living waters and have all
tears wiped away. Even more obvious is the fact of these sentiments being
fully in harmony with the greatdescription of the final abode of the saints in
the lasttwo chapters of this prophecy. Rist's suggestionthat, "Johnis here
indoctrinating prospective martyrs by quoting a hymn"[64] cannotbe correct,
nor canMoffatt's notion that, "The Apocalypse confines Christ's shepherding

to the future life."[65]As a matter of fact, it is only because Christshepherds
his people in the present life that John envisioned his also doing so eternally.
Shall wipe awayevery tear... The repetition of this precious promise in
Revelation21:4, where it concerns the eternalstate, makes it mandatory to see
these verses as a description of the same state in heaven. This final heavenly
vision describing the eternalbliss of the redeemedis most appropriate as a
sequelto the terrors of the wickedin the final judgment at the end of
Revelation6, strongly indicating that it is the final judgment depicted here,
but with the destiny of the righteous in focus, instead of the destiny of the
wicked.
It will be noticed that the heavenly scene here follows the scene ofthe
overthrow of the wickedin the final judgment at the end of Revelation6; and
this is exactly the order in which John will give the great white throne
judgment of Revelation20, followedby the heavenly scene greatlyelaborated
in the final two chapters of the prophecy. Ezell was correctin connecting
Revelation8:1 with this paragraph,[66]and understanding the half hour of
silence which follows the opening of the seventh seal"as the full content of
that seal."[67]Thus, this whole chapter is intimately related to the sixth seal;
and the seventh sealmerely shows that God has not revealedanything at all of
what will happen after the final judgment. That half hour of silence really
rings down the curtain and draws a dramatic line under all that is written
through Revelation7:17, effecting a complete separationof it from what is
afterwards written in the prophecy, and compelling us to look for a new
beginning in Revelation8:2.
[61] Ibid.

[62] Frank Pack, Revelation(Austin, Texas:The R. B. SweetCompany, 1965),
Part 1, p. 72.
[63] F. F. Bruce, op. cit., p. 646.
[64] Martin Rist, op. cit., p. 424.
[65] James Moffatt, op. cit., p. 401.
[66] Douglas Ezell, Revelations onRevelation(Waco:Word Books,Inc.,
1977), p. 45.
[67] Ibid.
Copyright Statement
Coffman Commentaries reproduced by permission of Abilene Christian
University Press, Abilene, Texas, USA. All other rights reserved.
Coffman, James Burton. "Commentary on Revelation7:17". "Coffman
Commentaries on the Bible".
https://www.studylight.org/commentaries/bcc/revelation-7.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible

For the Lamb, which is in the midst of the throne,.... See Revelation5:6; not
before the throne, as the greatmultitude are said to be, Revelation7:9; nor
round about it, as the angels in Revelation7:11; but in the midst of it, being
equal to him that sits upon it; sitting on the same throne with him, and having
the same powerand authority, he
shall feed them as a shepherd his flock;for this Lamb is a Shepherd, and this
greatmultitude are his flock;whom he will feedin this state, not by his
ministers, word, and ordinances, as now;but in person, and with the rich
discoveries ofhimself, and of his love, signified by a feast, by new wine in his
Father's kingdom, and his own, and by eating and drinking at his table, in the
kingdom appointed by him to his followers;and hence it is they shall never
hunger more: or "shall rule them", as the Vulgate Latin version renders it;
for the same word signifies "to feed", and "to rule", as a king rules his
subjects;Christ will now be visibly King of saints, and King over all the earth,
and will reign before his ancients gloriously;and, in these days of his, Judah
shall be saved, and Israelshall dwell safelyunder his powerand protection:
and shall lead them unto living fountains of water;by "water" is meant the
grace, love, and free favour of God in Christ, that pure river of waterof life,
which proceeds from the throne of God, and of the Lamb, from divine
sovereignty;and with which the saints in this state shall be sweetlyand fully
solacedand refreshed;and hence they shall never thirst more: and this is said
to be "living", because not only refreshing and reviving, but because it will
last for ever; the love of God is from everlasting to everlasting;and it is
signified by "fountains", to denote the abundance of it, evenas it will be
perceivedand enjoyed by the saints now; for these waters will not be only up
to the ankles, and knees, but a broad river to swim in, which cannotbe passed
over; and hither will Christ leadhis people, which is, one branch of his office
as a Shepherd; and which shows his care of them, and affectionfor them.

And God shall wipe awayall tear, from their eyes;or "out of their eyes", as
the Alexandrian copy reads;see Isaiah25:8. The sense is, that that which is
now the occasionof tears will cease, as the sin and corruptions of God's
people, which now are the cause ofmany tears; as also Satan's temptations,
the hidings of God's face, and the various afflictions of this life, and the
persecutions ofthe men of the world; there will be no more of either of these;
all will be made to cease;see Revelation21:4; and in the room of them full
and everlasting joy will take place, Isaiah35:10. Mr. Daubuz thinks, that the
whole of this chapter belongs to the sixth seal, and that the promises in it are
such as were to be accomplishedat the opening of the seventh, and do not
belong to the millennium state; but had their fulfilment in the times of
Constantine, who he supposes is the angelthat came from the east, who
restrained the persecutors ofthe church, and introduced a generalpeace in
church and state; and as he came with the sealof the living God, which he
understands of the cross ofChrist, he put upon his standard, and on the
shields of his soldiers, so he sealedthe servants of God on their foreheads with
it, by allowing them to make a public professionof a crucified Christ, and by
protecting them in that profession, evenmen of all nations, Jews and Gentiles;
and particularly he thinks the innumerable palm bearing company may
design the council of Nice, gatheredby him, which consistedof the
representatives ofthe whole Christian church in the severalnations of the
world, who had greathonour, freedom, and immunities conferredupon them;
and that the angels are the Christian magistrates, submitting to the Christian
religion, and defending the church, which was now come out of the great
tribulation of Heathen persecution, and had temples and places of public
worship opened for them; in which they had full liberty to serve the Lord
continually, without interruption; and were secure from all affliction and
persecution, and were filled with joy and gladness;and the Lamb, by the
means of Constantine, as Christ's vicar and servant, he declaredhimself to be,
fed and protected the church in peace and quietness; all which are
accomplishedduring the rest, or "silence", under the next seal;and which I
should very readily agree to, since this interpretation carries on the thread of
the prophetic history without any interruption, were it not for the description
of the palm bearing company, both as to quantity and quality, and the
declarationof the happy state of those come out of greattribulation, which I

think cannot be made to suit with any imperfect state of the church on earth,
without greatly lowering the sense of the expressions used;however, if anyone
prefers this exposition to what is given, I am not much averse unto it.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rights Reserved, Larry
Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Gill, John. "Commentary on Revelation7:17". "The New John Gill
Exposition of the Entire Bible".
https://www.studylight.org/commentaries/geb/revelation-7.html. 1999.
Commentary Critical and Explanatory on the Whole Bible
in the midst of the throne — that is, in the middle point in front of the throne
(Revelation5:6).
feed — Greek, “tend as a shepherd.”
living fountains of water — A, B, Vulgate, and Cyprian read, (eternal) “life‘s
fountains of waters.” “Living” is not supported by the old authorities.
Copyright Statement

These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on
Revelation7:17". "Commentary Criticaland Explanatory on the Whole
Bible". https://www.studylight.org/commentaries/jfb/revelation-7.html. 1871-
8.
Robertson's WordPictures in the New Testament
In the midst (ανα μεσον — ana meson). In Revelation5:6 we have εν μεσωι
του τρονου — en mesōitou thronou as the position of the Lamb, and so that is
apparently the sense of ανα μεσον — ana mesonhere as in Matthew 13:25,
though it canmean “between,”as clearlyso in 1 Corinthians 6:5.
Shall be their shepherd (παιμανει αυτους — paimanei autous). “Shall
shepherd them,” future active of ποιμαινω — poimainō (from ποιμην —
poimēn shepherd), in John 21:16; Acts 20:28;1 Peter5:2; Revelation2:27;
Revelation7:17; Revelation12:5; Revelation19:15. Jesus is still the Good
Shepherd of his sheep(John 10:11, John 10:14.). Cf. Psalm23:1.
Shall guide them (οδη γησει αυτους — hodē gēseiautous). Future active of
οδηγεω — hodēgeō old word (from οδηγος — hodēgos guide, Matthew 15:14),
used of God‘s guidance of Israel(Exodus 15:13), of God‘s guidance of
individual lives (Psalm5:9), of the guidance of the Holy Spirit (John 16:13), of
Christ‘s own guidance here (cf. John 14:4; Revelation14:4).
Unto fountains of waters of life (επι ζωης πηγας υδατων — epi zōēs pēgas
hudatōn). The language is like that in Isaiah49:10; Jeremiah2:13. Note the
order, “to life‘s watersprings” (Swete)like the Vulgate ad vitae fontes

aquarum, with emphasis on ζωης — zōēs (life‘s). Forthis idea see also John
4:12, John 4:14; John 7:38.; Revelation21:6; Revelation22:1, Revelation
22:17. No specialemphasis on the plural here or in Revelation8:10;
Revelation14:7; Revelation16:4.
And God shall wipe away (και εχαλειπσει ο τεος — kai exaleipseiho theos).
Repeatedin Revelation21:4 from Isaiah 25:8. Future active of εχαλειπω —
exaleiphō old compound, to wipe out (εχ — ex), off, away, already in
Revelation3:5 for erasing a name and in Acts 3:19 for removing the stain
(guilt) of sin.
Every tear (παν δακρυον— pān dakruon). Old word, with other form, δακρυ
— dakru in Luke 7:38, Luke 7:44. Note repetition of εκ — ek with οπταλμων
— ophthalmōn (out of their eyes). “Words like these of Revelation7:15-17
must sound as a divine music in the ears of the persecuted. Godwill comfort
as a mother comforts” (Baljon).
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Robertson, A.T. "Commentary on Revelation7:17". "Robertson's Word
Pictures of the New Testament".
https://www.studylight.org/commentaries/rwp/revelation-7.html. Broadman
Press 1932,33. Renewal1960.
Vincent's Word Studies
In the midst ( ἀνά μεσον )
See on Revelation5:6.

Shall feed ( ποιμανεῖ )
See on shall be shepherd of, Matthew 2:6; see on Acts 20:28;see on 1 Peter
5:2. Compare Psalm23:1.
Shall lead ( ὁδηγήσει )
See on Luke 6:39.
Living fountains of waters ( ζώσας πηγὰς ὑδάτων)
For the participle living, read ζωῆς oflife, and render as Rev., fountains of
waters of life. Compare Psalm 23:2. In the Greek order, of life stands first as
emphatic.
All tears ( πᾶν δάκρυον)
Rev., correctly, every tear. Compare Isaiah25:8.
Copyright Statement
The text of this work is public domain.

Vincent, Marvin R. DD. "Commentaryon Revelation7:17". "Vincent's Word
Studies in the New Testament".
https://www.studylight.org/commentaries/vnt/revelation-7.html. Charles
Schribner's Sons. New York, USA. 1887.
Wesley's ExplanatoryNotes
For the Lamb which is in the midst of the throne shall feed them, and shall
lead them unto living fountains of waters:and God shall wipe away all tears
from their eyes.
For the Lamb will feed them — With eternal peace and joy; so that they shall
hunger no more.
And will lead them to living fountains of water — The comforts of the Holy
Ghost; so that they shall thirst no more. Neither shall they suffer or grieve any
more; for God "will wipe awayall tears from their eyes."
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Wesley, John. "Commentary on Revelation7:17". "John Wesley's
Explanatory Notes on the Whole Bible".
https://www.studylight.org/commentaries/wen/revelation-7.html. 1765.
Scofield's ReferenceNotes
God

Adonai Jehovah. Isaiah25:8.
Copyright Statement
These files are consideredpublic domain and are a derivative of an electronic
edition that is available in the Online Bible Software Library.
Scofield, C. I. "ScofieldReferenceNoteson Revelation7:17". "Scofield
Reference Notes(1917Edition)".
https://www.studylight.org/commentaries/srn/revelation-7.html. 1917.
James Nisbet's Church Pulpit Commentary
THE FLOCK ON THE CELESTIAL MOUNTAIN
‘The Lamb Which is in the midst of the Throne shall be their Shepherd.’
Revelation7:17 (R.V.)
The relation of Jesus and His people as that of the Shepherd with His sheepis
thus revealedas being an eternal relation. The heavenly life is a life lived
under the pastorate of Jesus. ‘The Lamb Which is in the midst of the Throne
shall be their Shepherd.’
I. Jesus is the GoodShepherd Who, like Mosesofold, leads His flock to the
mountain of God and ministers to them there.—Whenthe evening of the

present age shallbe here, He will come as a Shepherd to gatherHis flock
together. What ‘a gathering of the flock’ will that be! The waiting sheep in
Paradise will come forth from their pastures at the call of the Shepherd’s
voice and rally round Him ‘in the air.’ The faithful in the earth will undergo
their change from corruption to glorification, and, thus setfree to respond to
the attractionof our Lord, will be caughtup togetherwith them to meet the
Lord. Thus the two flocks will become one visibly, as before they were one in
inner reality.
II. It is not on earth or in Paradise, but in heaven, that this ideal is fully
expressed.—Onlyin heavendoes Jesus fully satisfy the hunger and thirst of
His people. ‘In Thy presence is fulness of joy, and at Thy right hand there are
pleasures for evermore.’But what is this life of heaven? I ask, Whatis the
heavenly life, not where is heaven? A threefold bliss marks this heavenly life.
(a) There is the bliss of realisedpersonalperfection. Imperfection marks
Christian life here.
(b) There is the joy of perfected union and communion with our fellow-
citizens in the heavenly city.
(c) There is the joy of perfected union with God in Christ through the Holy
Ghost. This is an essentialconditionof the life of perfectsatisfaction.
III. Thus Christian life, from the font to the throne, is a life lived under the
pastorate of the RisenJesus.—Itis a life lived in His one Holy Catholic
Church under its various conditions as militant on earth, expectantin
Paradise, glorifiedin heaven.

Rev. Canon Body.
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Nisbet, James. "Commentaryon Revelation7:17". Church Pulpit
Commentary. https://www.studylight.org/commentaries/cpc/revelation-
7.html. 1876.
John Trapp Complete Commentary
17 For the Lamb which is in the midst of the throne shall feed them, and shall
from their eyes.
Ver. 17. Shall feedthem and lead them] An allusion to Psalms 23:2, where
David seems to resemble powerful and flourishing doctrine to green pastures,
and the secretand sweetcomforts of the sacraments to the still waters.
And God shall wipe away]A metaphor from a nurse, which not only suckleth
her dear child crying for hunger, but also wipes off the tears.
Copyright Statement

Trapp, John. "Commentary on Revelation7:17". John Trapp Complete
Commentary. https://www.studylight.org/commentaries/jtc/revelation-7.html.
1865-1868.
Thomas Coke Commentary on the Holy Bible
Revelation7:17. For the Lamb, &c.— Interpreters are not agreedin the
proper meaning of this description. Some understand it of the peacefuland
prosperous state of the church on earth; and certainly, in some cases,very
strong expressions ofprophetic style are to be softenedto a sense which will
agree to a happy state of the church in this world. But others, who observe the
force of these expressions, and how much they agree with the descriptions of
the new heavens and new earth, ch. 21 understand it of the happy state of the
church for one thousand years, which they also suppose to be a resurrection
state of the martyrs. I shall only observe, says Lowman, that as the time of the
one thousand years is, according to the order of this prophesy, very distant
from the time to which this part of it refers, I can by no means suppose the
spirit of prophesy designedthat this descriptionshould be applied to the state
of the millennium; and though the description may be softenedto such a
sense, as may representthe peacefuland prosperous state of the church under
Constantine, yet I think it rather refers to the complete happiness of the
martyrs and confessors in heaven. See on Revelation7:10.
Inferences.—Withwhat kindness, care, and tenderness does Godindulge his
people, by giving them seasonable respites from the troubles of this evil world!
Yea, so greatis his favour toward them, that, for their sakes, he mercifully
averts public judgments from those nations of the earth that permit them to
live in peace and safety; and when, through the corruption of mankind,
persecutions and dangerous errors threaten the faithful, he will take effectual
care of them; and has a vast many thousands of them here below, who own,

honour, and serve him. How should it animate their faith, patience, and
courage, under all their tribulations for Christ, to think of the glorious, final,
and eternalissue of them to persevering believers. God, in the riches of his
grace, will abundantly more than compensate their severesthardships for his
sake. Innumerable multitudes of them, from among all nations, shall shine in
the brightest robes of purity, righteousness, andglory, being made white by
the blood of the Lamb; and they shall triumph, as with palms of victory, joy,
and praise in their hands; and shall worship God with un-wearied and
uninterrupted pleasure in his heavenly temple above. God himself, as sitting
on his throne of glory, will dwell, in the most immediate and delightful
manner, among them, to banish all uneasiness farfrom them; and he, as the
original fountain, and Jesus Christas the purchaser and immediate bestower
of all possible blessedness, willrefresh and completely satisfy them with the
most refined and transporting, substantial, and noble enjoyments, ever fresh
and flowing, to the utmost of their enlargedcapacities anddesires. And O,
with what cheerful acclamations in heavenwill they disclaim all merit of their
own, and ascribe the entire glory of their salvation to the free grace of God
through the atoning sacrifice of his Son! And with what harmonious concert
will all the holy angels join in celebrating the praises ofGod's perfections, and
of his works ofnature, providence, and grace!To whom, togetherwith the
Lamb, be ascribed all glory for everand ever. Amen.
REFLECTIONS.—1st, The winds and storms of persecutionare now for a
while hushed in peace, and the church enjoys undisturbed tranquillity, while
ministering angels, atthe command of the greatAngel of the covenant, who
bore the impress of the living God, and seals his believing people with the
Holy Spirit of promise, restrain for a while the desolating judgments which
had before destroyed the earth.
2nd, The saints, who are here sealedout of the twelve tribes, are the emblems
of the faithful saints of God converted to the power of Christianity out of the
Jewishchurch. The tribes of Dan and Ephraim, as ring-leaders in idolatry,

are omitted, a brand of just reproachbeing set upon them for such apostacy
from God. Note;God's people are always in some glorious measure sealed
with the Holy Spirit of promise.
3rdly, We have a glorious scene ofthe happy state of the church, either during
the millennium, as some suppose, or when the faithful shall have finally
entered into their eternalrest.
1. They are a great multitude which no man could number; the blessedfruit of
the preaching of the gospeloverall the world.
2. They stand before the throne and before the Lamb, with holy boldness and
sure acceptance, clothedwith white robes, the emblems of honour, joy, and
purity, and palms in their hands, in tokenof their glorious victories obtained
over all their foes;for all God's faithful saints shall assuredlybe finally
triumphant over their foes.
3. They lifted up their voices in loud hallelujahs, crying, Salvationto our God
which sitteth upon the throne, and unto the Lamb; all glory, praise, and
adorationbe ascribedto Him who has graciouslyregardedus, and exalted us
to such dignity and happiness, mean and miserable as we once were—letit be
ascribedto the grace and blood of the Lamb, who gave himself to be slain for
our redemption.
4. The angelic hosts stood round about the throne, encompassing the elders
and living creatures, and immediately joined in their adorations;and falling
on their faces, worshippedGod, saying, Amen! Blessing, andglory, and
wisdom, and thanksgiving, and honour, and power, and might, be unto our
God for ever and ever. Amen. The inhabitants of heavenhave all one mind

and employment, ceaselessin the praises of their common Lord. May we now
delight to join their songs, andprepare hereby for the happy service of
eternity!
4thly, While St. John, with holy rapture, beheld the heavenly vision, one of the
elders questions him, whether he understood what he saw, and knew who
these were, and whence they came? With humble acknowledgmentof his
ignorance, and desire of information, he replied, Sir, thou knowest. The elder
thereupon kindly undertook to inform him.
1. These, says he, are they who came out of greattribulation, through various
afflictions and the fire of persecution, and have washedtheir robes, and made
them white in the blood of the Lamb: they owe their exaltationand glory to
that precious blood of his, which he permitted to be shed for their sakes.
Therefore, being thus redeemed to God by him, and having been enabled to
approve their fidelity to their divine Masterin the midst of the greatest
extremities, they now receive a rich equivalent for all that they have suffered;
for they are before the throne of God.
2. He informs him of the distinguished dignity and glory to which these once-
suffering saints are admitted. They are admitted to the immediate presence of
the EternalMajesty, and serve him day and night, in his celestialtemple,
without ceasing:and he that sitteth on the throne, shall dwell among them for
ever, as the author and source of their eternalfelicity. They shall hunger no
more, neither thirst any more, knowing no more those painful cravings,
neither shall the sun light on them, nor any heat; no fire of persecution, nor
furnace of affliction or temptation, shall there be ever apprehended: for the
Lamb which is in the midst of the throne, possessedof all dominion and
power, shall feed them with his rich provision, and shall lead them unto living
fountains of waters, to refresh and comforttheir souls, which from his
presence shalldrink in pleasures as out of a river: and God shall wipe away

all tears from their eyes;no sin, no sorrow shallbe there, nor one salt tear
trickle down their faces;but unutterable and uninterrupted consolations shall
be their eternal happy portion. Bring me, dear Lord, to share this blessedness
among thy saints in light!
Copyright Statement
Coke, Thomas. "Commentaryon Revelation7:17". Thomas Coke
Commentary on the Holy Bible.
https://www.studylight.org/commentaries/tcc/revelation-7.html. 1801-1803.
Johann Albrecht Bengel's Gnomonof the New Testament
Revelation7:17. (87) ὅτι) ‫יכ‬ precededby not, often has the meaning of but.—
ἀνὰ ΄έσον τοῦ θρόνου)ἐν ΄έσῳ τοῦ θρόνου John saw τὸ ἀρνίον: ch. Revelation
5:7. In this place alone he says, ἀνὰ ΄έσον τοῦ θρόνου: comp. ἀνὰ ΄έσον, 1
Corinthians 6:5.— ἐπὶ ζωῆς(88)πηγὰς ὑδάτων)The natural construction
would be, ἐπὶ πηγὰς ὑδάτωνζωῆς; but ζωῆς is put first for the sake of
emphasis (as σαρκὸς, 1 Peter 3:21), and πηγὰς ὑδάτωνis, as it were, one
compound word, so that it may be, zu den Lebens-Wasser-brunnen. See App.,
Ed. ii.— ἐκ) Again see App., Ed. ii. Wolf joins ἀπὸ and ἐκ, below, ch.
Revelation22:19. And thus in one sentence John may have written ἐκ, and
below ἀπό.(89)
Copyright Statement

Bengel, JohannAlbrecht. "Commentary on Revelation7:17". Johann
Albrecht Bengel's Gnomonof the New Testament.
https://www.studylight.org/commentaries/jab/revelation-7.html. 1897.
Matthew Poole's EnglishAnnotations
on the Holy Bible
For the Lamb which is in the midst of the throne; Christ, the Lamb mentioned
Revelation5:6.
Shall feed them, &c.;shall take care of them, to satisfy and to protectthem,
and give them the best supplies, and both make them to forget their former
sorrows, andprevent any timher cause ofsorrow and affliction to them. A
perfect description of the glorious and happy state of saints in heaven. For
wherein lieth the happiness of heaven, but in a freedom from all the evils that
encumber us in this life, and the enjoyment of all the happiness we are capable
of, and being ever with the Lord Jesus Christ, under his influence and
conduct? So as I cannot agree with Mr. Mede, or any of those who think this
vision and these phrases describe any happy, peaceable state ofthe church in
this life, after the throwing down of antichrist; but do think that John was
showedthis greatrewardof martyrs, to encouragethe church of God under
all those evils they were to suffer under antichrist and the beast, in that period
of time which is describedmystically upon the opening of the seventh seal,
which we now come to in the next chapter.
Copyright Statement

Poole, Matthew, "Commentaryon Revelation7:17". Matthew Poole's English
Annotations on the Holy Bible.
https://www.studylight.org/commentaries/mpc/revelation-7.html. 1685.
Alexander MacLaren's Expositions ofHoly Scripture
пасти В прекрасном чередовании образовАгнец всегда был Пастырем
(Пс. 22; Ин. 10:14 и послед.;Евр. 13:20).
Copyright Statement
MacLaren, Alexander. "Commentary on Revelation7:17". Alexander
MacLaren's Expositions ofHoly Scripture.
https://www.studylight.org/commentaries/mac/revelation-7.html.
Justin Edwards' Family Bible New Testament
Wipe awayall tears;remove all sorrows, and fill them with perfect joy for
ever.
Copyright Statement

Edwards, Justin. "Commentary on Revelation 7:17". "Family Bible New
Testament". https://www.studylight.org/commentaries/fam/revelation-7.html.
American Tract Society. 1851.
Hawker's PoorMan's Commentary
REFLECTIONS
READER!while we look with holy meditation at this vision which John saw,
and mark the four Angels holding as they were commanded, the four winds of
the earth, from going forth to destruction; until the Lord had done his
gracious purpose towards his servants;Let us behold our Almighty Jesus
ascending from the East, to mark, his own againstthe day of tribulation! And
while we see him so gracious to his Israel, and while we see him so gracious to
his Gentile Church also, to which you and I belong, oh! for grace, to stand
impressed with this most certain assurance thatHe is the same watchful,
loving, and all lovely Lord now, as he was then. He is; He must be Jesus
Christ; the Same yesterday, and today, and forever. Oh! then, depend upon it,
that he hath sealed, he doth seal, and he will seal, every individual one of his
redeemed.
And, Reader!let you and I behold our Jesus, (if so be, by regenerationyou
can callhim yours,) encircled with his blood bought sons and daughters, now
on his throne. Hath Jesus washedtheir robes, and will he not washours? Hath
he made them white in his blood, and shall ours remain uncleansed? Hath he
loved his Church only in heaven; and doth he not regard his Church upon
earth? Did Jesus show so much attention to his beloved at the time here
shown, and would not suffer the winds or wars to come on; until that he had
sealedhis redeemed, and will he behold Our exercises, ourdifficulties and
tribulations, and look on unmoved? Oh! no, thou dear REDEEMER!thou art
still the Lamb, and still in the midst of the throne. All poweris thine, in
heaven, and in earth. And such is thy love to thy poor ones below, that thou

art watching over them night and day, lest any hurt them, and whoso toucheth
them, toucheth the apple of thine eye! Oh! how sure, how safe, how blessed
are all thine, both in earth and heaven.
Reader!let us seek grace, to eye Christ unceasingly, as in the midst of the
throne. He hath all divine attributes, all divine blessings, allsuited grace, all
suited mercy. To Him may all his people come. In Him they find all suited
fulness. From Him they receive the every needed grace. And to Him offer all
praise and glory. Lord! hasten the hour, when thy whole Church shall be
round thy throne, and thou shalt have wiped all tears from off all eyes. Amen.
Copyright Statement
Hawker, Robert, D.D. "Commentary on Revelation7:17". "Hawker's Poor
Man's Commentary".
https://www.studylight.org/commentaries/pmc/revelation-7.html. 1828.
Foy E. Wallace'sCommentaryon the Book of Revelation
The living fountains of water--7:17.
These figures of speechsignified that their tribulations were over. They were
avengedby the overthrow of their persecutors. Henceforththe Lamb would
feed them; the opposite to the symbols of want in tribulation. He would lead
them unto living fountains of waters--no longeramid the dangers of the
persecuting powers, but where provender, peace, refreshmentand satisfaction
were unrestrained. It is the apocalyptic version of the twenty-third psalm.

Finally, the ultimate in the symbols of victory: God shall wipe awayall tears
from their eyes--the persecutions had ended, the tribulations were over. Here
the visions and scenes allmerge into one company, the victorious church of
Christ.
Copyright Statement
These files are a derivative of an electronic edition available at
BibleSupport.com. Public Domain.
Wallace, FoyE. "Commentary on Revelation7:17". "FoyE. Wallace's
Commentary on the Book of Revelation".
https://www.studylight.org/commentaries/foy/revelation-7.html. 1966.
George Haydock's Catholic Bible Commentary
The Lamb, which is in the midst of the throne, Godand man, shall rule (1)
them as a shepherd does his flock. By the Greek, And shall lead them unto
fountains of living waters;(2) literally, to the fountains of life of waters;shall
bless them with everlasting happiness. (Witham) --- He represents the
happiness of the saints, under the idea of being exempt from all the wants and
evils of this life. For we are not able, according to truth itself, to conceive the
happiness that is prepared for us; wherefore we must content ourselves with
considering what it is not, rather than what it is. He, nevertheless, seems to
compare heaven to a temple or palace, in which we observe ministers and
servants all in their proper order, his counselors (if we may be allowedthe
expression)and friends seatedin presence oftheir prince, and the souls of the
just singing the praises of the MostHigh. (Car.)
===============================

[BIBLIOGRAPHY]
Regeteos, Greek:poimanei, &c.
===============================
[BIBLIOGRAPHY]
Ad vitæ fontes aquarum, Greek:epi zoes pegas udaton; not Greek:zosas, as
in some manuscripts.
====================
Copyright Statement
Haydock, George Leo. "Commentaryon Revelation7:17". "George
Haydock's Catholic Bible Commentary".
https://www.studylight.org/commentaries/hcc/revelation-7.html. 1859.
E.W. Bullinger's Companion Bible Notes
shall = will.

feed = tend, or shepherd. See Revelation2:27. Micah 5:4.
living, &c. The texts read "fountains of waters of life" (App-170.) See
Revelation21:4. These two verses:refer to Isaiah 49:8-10;Isaiah25:8.
Jeremiah31:9, Jeremiah31:10-25. Ezekiel47:1, Ezekiel47:12.
Copyright Statement
Bullinger, Ethelbert William. "Commentary on Revelation7:17". "E.W.
Bullinger's Companion bible Notes".
https://www.studylight.org/commentaries/bul/revelation-7.html. 1909-1922.
Commentary Critical and Explanatory on the Whole Bible - Unabridged
from their eyes.
In the midst of the throne - i:e., in the middle point in front of the throne
(Revelation5:6).
Feed, [ poimanei (Greek #4165)] - 'tend as a shepherd.'

Living fountains of water. 'Aleph (') A B, Vulgate, Cyprian, read (eternal)
'life's fountains of waters.'
Copyright Statement
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on
Revelation7:17". "Commentary Criticaland Explanatory on the Whole Bible
- Unabridged". https://www.studylight.org/commentaries/jfu/revelation-
7.html. 1871-8.
Ellicott's Commentary for English Readers
(17) Forthe Lamb . . .—Translate, Becausethe Lamb which is in the midst of
the throne shall tend them, and shall lead them to fountains of waters oflife
(or, life-springs of waters);and God shall wipe awayevery tear from their
eyes. The Lamb is describedas “the Lamb in the midst of the throne.” The
writer told in Revelation5:6 that he had seena Lamb in the midst of the
throne. When he lookedtowards the throne, he saw the Lamb as the central
objectimmediately in front of it. He who would draw near to the throne must
pass the Lamb. The position which the Lamb held was one of significance, and
is therefore repeated here. The Lamb will tend His people as a shepherd tends
his flock (the word translated“feed” has this force), and will leadthem to the
springs of the waterof life. The twenty-third Psalm rises at once to our minds.
The Lord who was David’s shepherd (Psalms 23:2), who was the Good
Shepherd who sought and brought home the lostfor whom He died (Luke
15:4; John 10:11), does not forgetthe shepherd’s work in heaven. He who
made His people to drink of the brook in the way (Psalms 110:7), who gave to
those who came to Him the waterwhich alone would quench their thirst (John
4:13-14;John 7:37-39), leads them now to the springs of the living water, and

makes them drink of the river of His pleasures (Psalms 36:8). Significantly
enough the springs of this living water are in the throne itself (Revelation
22:1). Ezekielsaw the stream issuing forth from the Temple (Ezekiel48:1),
but in the city where there is no temple we are carried to the very throne of
God, to find the well-spring of every gladness. In this emblem of the waterwe
have another allusion to the FeastofTabernacles.Among the ceremonies
observedat the feastwas that of the drawing water;the priest drew a vesselof
waterfrom the brook of Siloam, and poured it out in the temple-court by the
altar of burnt offering, and the people sang the words, “With joy shall ye
draw waterout of the wells of salvation” (Isaiah12:3). Here the Lamb, who is
also the High Priest, leads His people to the springs of the waterof life. Joy,
too, is theirs; for God shall wipe away every tear from (or, out of) their eyes
(Isaiah 25:8; Revelation21:4). In Isaiahit is said God shall wipe awaytears
from off all faces:here it is every tear. Thus shall all sorrow be removed from
all: no tears shall gather in any eye, for the sources ofsorrow will be cut off in
the land where there is no more sin. None can weepagainwhen it is Godwho
wiped away their tears. Blessedare they that mourn, said Christ—blessed
indeed in this, that God becomes their comforter. Only those who have wept
can enjoy this consolation. Who would not shed life’s tears to have God’s
hand to wipe them away!
Copyright Statement
Ellicott, Charles John. "Commentary on Revelation7:17". "Ellicott's
Commentary for English Readers".
https://www.studylight.org/commentaries/ebc/revelation-7.html. 1905.
Treasuryof Scripture Knowledge

from their eyes.
in the
5:6
feed
Psalms 22:26;23:1,2,5;28:9; 36:8; Song of Solomon1:7,8; Isaiah25:6; 40:11;
49:9; Ezekiel34:23;Micah 5:4; 7:14; Matthew 2:6; *marg: ; John 10:11,14;
21:15-17;Acts 20:28; 1 Peter5:2
shall lead
21:6; Psalms 36:9; Isaiah12:3; 30:25;35:6,7;Jeremiah2:13; 31:9; John
4:11,14;John 7:37,38
God
4:11; 21:4; Isaiah 25:8; 30:19;35:10; 60:20 Reciprocal:Genesis 29:2 - there;
Exodus 15:27 - Elim; Numbers 19:17 - running water shall be put thereto;
Joshua 5:12 - the manna; 2 Kings 20:5 - I have seen; Psalm17:15 - I shall;
Psalm25:5 - Lead; Psalm 56:8 - put; Psalm63:1 - soul; Psalm65:4 - we shall
be; Psalm 107:9 - General; Psalm116:8 - mine; Proverbs 8:20 - lead;
Ecclesiastes1:8 - the eye; Song of Solomon6:2 - feed; Isaiah 38:5 - I have
seen; Isaiah41:18 - General; Isaiah 49:10 - shall not; Isaiah 51:11 - and
sorrow; Isaiah57:18 - will lead; Isaiah65:19 - the voice of weeping;
Jeremiah17:13 - forsaken; Jeremiah31:12 - and they; Jeremiah31:14 - my
people; Micah 2:13 - their; Zechariah14:8 - in summer; Matthew 25:21 -
enter; Matthew 26:29 - with; Mark 8:8 - and were; Luke 1:53 - filled; Luke
12:37 - that; Luke 16:24 - in water; John 1:29 - Behold; John 2:10 - but;
John 4:10 - living; John 5:26 - so hath; John 10:3 - and leadeth; Acts 20:37 -
wept; 1 Corinthians 7:30 - that weep; 2 Thessalonians 2:16 - everlasting; 2
Timothy 1:4 - being; Revelation3:21 - and am; Revelation4:6 - the midst;
Revelation22:1 - water

BIBLEHUB COMMENTARIES
Ellicott's Commentary for English Readers
(17) Forthe Lamb . . .—Translate, Becausethe Lamb which is in the midst of
the throne shall tend them, and shall lead them to fountains of waters oflife
(or, life-springs of waters);and God shall wipe awayevery tear from their
eyes. The Lamb is describedas “the Lamb in the midst of the throne.” The
writer told in Revelation5:6 that he had seena Lamb in the midst of the
throne. When he lookedtowards the throne, he saw the Lamb as the central
objectimmediately in front of it. He who would draw near to the throne must
pass the Lamb. The position which the Lamb held was one of significance, and
is therefore repeated here. The Lamb will tend His people as a shepherd tends
his flock (the word translated“feed” has this force), and will leadthem to the
springs of the waterof life. The twenty-third Psalm rises at once to our minds.
The Lord who was David’s shepherd (Psalm23:2), who was the Good
Shepherd who sought and brought home the lostfor whom He died (Luke
15:4; John 10:11), does not forgetthe shepherd’s work in heaven. He who
made His people to drink of the brook in the way (Psalm110:7), who gave to
those who came to Him the waterwhich alone would quench their thirst (John
4:13-14;John 7:37-39), leads them now to the springs of the living water, and
makes them drink of the river of His pleasures (Psalm36:8). Significantly
enough the springs of this living water are in the throne itself (Revelation
22:1). Ezekielsaw the stream issuing forth from the Temple (Ezekiel48:1),
but in the city where there is no temple we are carried to the very throne of
God, to find the well-spring of every gladness. In this emblem of the waterwe
have another allusion to the FeastofTabernacles.Among the ceremonies
observedat the feastwas that of the drawing water;the priest drew a vesselof
waterfrom the brook of Siloam, and poured it out in the temple-court by the
altar of burnt offering, and the people sang the words, “With joy shall ye

draw waterout of the wells of salvation” (Isaiah12:3). Here the Lamb, who is
also the High Priest, leads His people to the springs of the waterof life. Joy,
too, is theirs; for God shall wipe away every tear from (or, out of) their eyes
(Isaiah 25:8; Revelation21:4). In Isaiahit is said God shall wipe awaytears
from off all faces:here it is every tear. Thus shall all sorrow be removed from
all: no tears shall gather in any eye, for the sources ofsorrow will be cut off in
the land where there is no more sin. None can weepagainwhen it is Godwho
wiped away their tears. Blessedare they that mourn, said Christ—blessed
indeed in this, that God becomes their comforter. Only those who have wept
can enjoy this consolation. Who would not shed life’s tears to have God’s
hand to wipe them away!
MacLaren's Expositions
Psalms
TWO SHEPHERDS AND TWO FLOCKS
Psalm49:14. - Revelation7:17.
These two verses have a much closerparallelismin expressionthan appears in
our Authorised Version. If you turn to the RevisedVersion you will find that
it rightly renders the former of my texts, ‘Death shall be their shepherd,’ and
the latter, ‘The Lamb which is in the midst of the throne shall be their
Shepherd.’ The Old TestamentPsalmistand the New TestamentSeerhave
fallen upon the same image to describe death and the future, but with how
different a use! The one paints a grim picture, all sunless and full of shadow;
the other dips his pencil in brilliant colours, and suffuses his canvas with a
glow as of molten sunlight. The difference betweenthe two is partly due to the
progress ofrevelation and the light caston life and immortality by Christ
through the Gospel. But it is much more due to the fact that the two writers
have different classesin view. The one is speaking of men whose portion is in

this life, the other of men who have washedtheir robes and made them white
in the blood of the Lamb. And it is the characters ofthe persons concerned,
much more than the degree of enlightenment possessedby the writers, that
makes the difference betweenthese two pictures. Life and death and the
future are what eachman makes of them for himself. We shall bestdeal with
these two pictures if we take them separately, and let the gloom of the one
enhance the glory of the other. They hang side by side, like a Rembrandt
beside a Claude or a Turner, eachintensifying by contrastthe characteristics
of the other. So let us look at the two-first, the grim picture drawn by the
Psalmist;second, the sunny one drawn by the Seer. Now, with regard to the
former,
I. The grim picture drawn by the Psalmist.
We too often forget that a psalmist is a poet, and misunderstand his spirit by
treating his words as matter-of-fact prose. His imagination is at work, and our
sympathetic imagination must be at work too, if we would enter into his
meaning. Deatha shepherd-what a grim and bold inversion of a familiar
metaphor! If this psalm is, as is probable, of a comparatively late date, then its
author was familiar with many sweetand tender strains of early singers, in
which the blessedrelation betweena loving God and an obedient people was
setforth under that metaphor. ‘The Lord is my Shepherd’ may have been
ringing in his ears when he said, ‘Death is their shepherd.’ He lays hold of the
familiar metaphor, and if I may so speak, turns it upside down, stripping it of
all that is beautiful, tender, and gracious, and draping it in all that is harsh
and terrible. And the very contrastbetweenthe sweetrelationwhich it was
originally used to express, and the opposite kind of one which he uses it to set
forth, gives its tremendous force to the daring metaphor.
‘Death is their shepherd.’ Yes, but what manner of shepherd? Not one that
gently leads his flock, but one that stalks behind the huddled sheep, and drives

them fiercely, club in hand, on a path on which they would not willingly go.
The unwelcome necessity, by which men that have their portion in this world
are hounded and herded out of all their sunny pastures and abundant feeding,
is the thought that underlies the image. It is accentuated, if we notice that in
the former clause, ‘like sheep they are laid in the grave,’the word rendered in
the Authorised Version ‘laid,’ and in the RevisedVersion ‘appointed,’ is
perhaps more properly read by many, ‘like sheepthey are thrust down.’
There you have the picture-the shepherd stalking behind the helpless
creatures, and coercing them on an unwelcome path.
Now that is the first thought that I suggest, thatto one type of man, Deathis
an unwelcome necessity. It is, indeed, a necessityto us all, but necessities
acceptedcease to be painful; and necessities resisted-whatdo they become?
Here is a man being swept down a river, the sound of the falls is in his ears,
and he grasps at anything on the bank to hold by, but in vain. That is how
some of us feelwhen we face the thought, and will feel more when we front the
reality, of that awful ‘must.’ ‘Deathshall be their shepherd,’ and coerce them
into darkness. Ask yourself the question, Is the course ofmy life such as that
the end of it cannotbut be a grim necessitywhich I would do anything to
avoid?
This first text suggests notonly a shepherd but a fold: ‘Like sheep they are
thrust down to the grave.’ Now I am not going to enter upon what would be
quite out of place here: a critical discussionof the Old Testamentconception
of a future life. That conceptionvaries, and is not the same in all parts of the
book. But I may, just in a word, saythat ‘the grave’ is by no means the
adequate rendering of the thought of the Psalmist, and that ‘Hell’ is a still
more inadequate rendering of it. He does not mean either the place where the
body is deposited, or a place where there is punitive retribution for the
wicked, but he means a dim region, or, if I might so say, a localisedcondition,
in which all that have passedthrough this life are gathered, where personality
and consciousness continue, but where life is faint, stripped of all that

characterises ithere, shadowy, unsubstantial, and where there is inactivity,
absolute cessationof all the occupations to which men were accustomed. But
there may be restlessness along with inactivity; may there not? And there is
no such restlessness as the restlessnessofcompulsory idleness. That is the
main idea that is in the Psalmist’s mind. He knows little about retribution, he
knows still less about transmutation into a glorious likeness to that which is
most glorious and divine. But he conceives a great, dim, lonely land, wherein
are prisoned and penned all the lives that have been foamed awayvainly on
earth, and are now settled into a dreary monotony and a restless idleness. As
one of the other books ofthe Old Testamentputs it, it is a ‘land of the shadow
of death, without order, and in which the light is as darkness.’
I know, of course, that all that is but the imperfect presentationof partially
apprehended, and partially revealed, and partially revealable truth. But what
I desire to fix upon is that one dreary thought of this fold, into which the grim
shepherd has driven his flock, and where they lie cribbed and huddled
togetherin utter inactivity. Carry that with you as a true, though incomplete
thought.
Let me remind you, in the next place, with regardto this part of my subject, of
the kind of men whom the grim shepherd drives into that grim fold. The
psalm tells us that plainly enough. It is speaking ofmen who have their
portion in this life, who ‘trust in their wealth, and boast themselves in the
multitude of their riches . . . whose inward thought is that their house shall
continue for ever . . . who call their lands after their own names.’ Of every
such man it says:‘when he dieth he shall carry nothing away’-none of the
possessions, none of the forms of activity which were familiar to him here on
earth. He will go into a state where he finds nothing which interests him, and
nothing for him to do.

Must it not be so? If we let ourselves be absorbed and entangledby the affairs
of this life, and permit our whole spirits to be bent in the direction of these
transient things, what is to become of us when the things that must pass have
passed, and when we come into a regionwhere there are none of them to
occupy us any more? What would some Manchestermen do if they were in a
condition of life where they could not go on ‘Change on Tuesdays and
Fridays? What would some of us do if the professions andforms of mental
activity in which we have been occupiedas students and scholars were swept
away? ‘Whether there be knowledge it shall cease;whether there be tongues
they shall vanish away,’and what are you going to do then, you men that have
only lived for intellectual pursuits connectedwith this transient state? We are
going to a world where there are no books, no pens nor ink, no trade, no
dress, no fashion, no amusements; where there is nothing but things in which
some of us have no interest, and a God who ‘is not in all our thoughts.’ Surely
we shall be ‘fish out of water’there. Surely we shall feel that we have been
banned and banished from everything that we care about. Surely men that
boastedthemselves in their riches, and in the multitude of their wealth, will be
necessarilycondemned to inactivity. Life is continuous, and all on one plane.
Surely if a man knows that he must some day, and may any day, be
summoned to the other side of the world, he would be a wise man if he gothis
outfit ready, and made some effort to acquire the customs and the arts of the
land to which he was going. Surely life here is mainly given to us that we may
develop powers which will find their field of exercise yonder, and acquire
characters whichshall be in conformity with the conditions of that future life.
Surely there canbe no more tragic folly than the folly of letting myself be so
absorbedand entangled by this present world, as that when the transient has
passed, I shall feel homeless and desolate, andhave nothing that I can do or
care about amidst the activities of Eternity. Dearfriend, should you feel
homeless if you were taken, as you will be taken, into that world?
Turn now to

II. The sunny landscape drawn by the Seer.
Note the contrastpresentedby the shepherds. ‘Death shall be their shepherd.’
‘The Lamb which is in the midst of the throne shall be their Shepherd.’ I need
not occupyyour time in trying to show, what has sometimes beendoubted,
that the radiant picture of the Apocalyptic Seeris dealing with nothing in the
present, but with the future condition of certainmen. I would just remind you
that the words in which it is couchedare to a large extent a quotation from
ancient prophecy, a description of the divine watchfulness over the pilgrim’s
return from captivity to the Land of Promise. But the quotation is
wonderfully elevatedand spiritualised in the New Testamentvision; for
instead of reading, as the Original does: ‘He that hath mercy on them shall
lead them,’ we have here, ‘the Lamb which is in the midst of the Throne shall
be their Shepherd,’ and insteadof their being led merely to ‘the springs of
water,’here we read that He ‘leads them to the fountains of the water of life.’
We have to think, first, of that most striking, most significant and profound
modification of the Old Testamentwords, which presents the Lamb as ‘the
Shepherd.’ All Christ’s shepherding on earth and in heavendepends, as do all
our hopes for heavenand earth, upon the factof His sacrificialdeath. It is
only because He is the ‘Lamb that was slain’ that He is either the ‘Lamb in
the midst of the Throne,’or the Shepherd of the flock. And we must make
acquaintance with Him first in the characterof ‘the Lamb of God which
taketh awaythe sin of the world,’ before we caneither follow in His footsteps
as our Guide, or be compassedby His protectionas our Shepherd.
He is the Lamb, and He is the Shepherd-that suggestsnot only that the
sacrificialwork of Jesus Christ is the basis of all His work for us on earth and
in heaven, but the very incongruity of making One, who bears the same
nature as the flock to be the Shepherd of the flock, is part of the beauty of the
metaphor. It is His humanity that is our guide. It is His continual manhood,

all through eternity and its glories, that makes Him the Shepherd of perfected
souls. They follow Him because He is one of themselves, and He could not be
the Shepherd unless he were the Lamb.
But then this Shepherd is not only gracious, sympathetic, kin to us by
participation in a common nature, and fit to be our Guide because He has
been our Sacrifice and the propitiation of our sins, but He is the Lamb ‘in the
midst of the throne,’ wielding therefore all divine power, and standing-not as
the rendering in our Bible leads an English readerto suppose, on the throne,
but-in the middle point betweenit and the ring of worshippers, and so the
Communicator to the outer circumference of all the blessings that dwell in the
divine centre. He shall be their Shepherd, not coercing, not driving by
violence, but leading to the fountains of the waters of life, gently and
graciously. It is not compulsory energy which He exercisesupon us, either on
earth or in heaven, but it is the drawing of a divine attraction, sweetto put
forth and sweetto yield to.
There is still another contrast. Deathhuddled and herded his reluctant sheep
into a fold where they lay inactive but struggling and restless. Christleads His
flock into a pasture. He shall guide them ‘to the fountains of waters of life.’ I
need not dwell at any length on the blessedparticulars of that future, setforth
here and in the context. But let me suggestthem briefly. There is joyous
activity. There is constantprogression. He goeth before;they follow. The
perfection of heavenbegins at entrance into it, but it is a perfectionwhich can
be perfected, and is being perfected, through the ages ofEternity, and the
picture of the Shepherd in front and the flock behind, is the true conceptionof
all the progress ofthat future life. ‘They shall follow the Lamb whithersoever
He goeth’-a sweetguidance, a glad following, a progressive conformity! ‘In
the long years liker must they grow.’

Further, there is the communication of life more and more abundantly.
Therefore there is the satisfactionof all desire, so that ‘they shall hunger no
more, neither thirst any more.’ The pain of desire ceases because desire is no
soonerfelt than it is satisfied, the joy of desire continues, because its
satisfactionenables us to desire more, and so, appetite and eating, desire and
fruition, alternate in ceaseless reciprocity. To us, being every moment capable
of more, more will be given; and ‘to-morrow shall be as this day, and much
more abundant.’
There is one point more in regardto that pasture into which the Lamb leads
the happy flock, and that is, the cessationofall pains and sorrows. Notonly
shall they ‘hunger no more, neither thirst any more’; but ‘the sun shall not
smite them, nor any heat, and God shall wipe awayall tears from their eyes.’
Here the Shepherd carried rod and staff, and sometimes had to strike the
wandering sheephard: there these are needed no more. Here He had
sometimes to move them out of greenpastures, and awayfrom still waters,
into valleys of the shadow of death; but ‘there,’ as one of the prophets has it:
‘they shall lie in a goodfold, and in a fat pasture shall they feed.’
But now, we must note, finally, the other kind of men whom this other
Shepherd leads into His pastures, ‘They have washedtheir robes and made
them white in the blood of the Lamb.’ Aye! that is it. That is why He can lead
them where He does lead them. Strange alchemy which out of two crimsons,
the crimson of our sins and the crimson of His blood, makes one white! But it
is so, and the only way by which we can ever be cleansed, eitherwith the
initial cleansing of forgiveness, orwith the daily cleansing of continual
purifying and approximation to the divine holiness, is by our bringing the foul
garment of our stained personality and characterinto contactwith the blood
which, ‘shed for many,’ takes awaytheir sins, and infused into their veins,
cleansesthem from all sin.

You have yourselves to bring about that contact. ‘They have washedtheir
robes.’And how did they do it? By faith in the Sacrifice first, by following the
Example next. Forit is not merely a forgiveness forthe past, but a perfecting,
progressive and gradual, for the future, that lies in that thought of washing
their robes and making them white in the blood of the Lamb.
Dearbrethren, life here and life hereafterare continuous. They are
homogeneous, onone plane though an ascending one. The differences there
are great-Iwas going to say, and it would be true, that the resemblances are
greater. As we have been, we shall be. If we take Christ for our Shepherd
here, and follow Him, though from afar and with faltering steps, amidst all
the struggles and windings and rough ways of life, then and only then, will He
be our Shepherd, to go with us through the darkness ofdeath, to make it no
reluctant expulsion from a place in which we would fain continue to be, but a
tranquil and willing following of Him by the road which He has consecrated
for ever, and deprived for everof its solitude, because Himselfhas trod it.
Those two possibilities are before eachof us. Either of them may be yours.
One of them must be. Look on this picture and on this; and choose-Godhelp
you to choose aright-whichof the two will describe your experience. Will you
have Christ for your Shepherd, or will you have Deathfor your shepherd?
The answerto that question lies in the answerto the other-have you washed
your robes, and made them white in the blood of the Lamb; and are you
following Him? You cansettle the question which lot is to be yours, and only
you cansettle it. See that you settle it aright, and that you settle it soon.
END OF VOL. I.
Matthew Henry's Concise Commentary

7:13-17 Faithful Christians deserve our notice and respect;we should mark
the upright. Those who would gain knowledge, mustnot be ashamedto seek
instruction from any who cangive it. The wayto heavenis through many
tribulations; but tribulation, how greatsoever, shall not separate us from the
love of God. Tribulation makes heavenmore welcome and more glorious. It is
not the blood of the martyrs, but the blood of the Lamb, that can washaway
sin, and make the soul pure and clean in the sight of God; other blood stains,
this is the only blood that makes the robes of the saints white and clean. They
are happy in their employment; heaven is a state of service, though not of
suffering; it is a state of rest, but not of sloth; it isa praising, delightful rest.
They have had sorrows, andshed many tears on accountof sin and affliction;
but God himself, with his own gracious hand, will wipe those tears away. He
deals with them as a tender father. This should support the Christian under
all his troubles. As all the redeemedowe their happiness wholly to sovereign
mercy; so the work and worship of God their Saviour is their element; his
presence and favour complete their happiness, nor canthey conceive of any
other joy. To Him may all his people come; from him they receive every
needed grace;and to him let them offer all praise and glory.
Barnes'Notes on the Bible
For the Lamb, which is in the midst of the throne - notes on Revelation5:6.
He is still the greatagentin promoting the happiness of the redeemed in
heaven.
Shall feed them - Rather, shall exercise overthem the office of a shepherd -
ποιμανεῖ poimainō. This includes much more than mere feeding. It embraces
all the care which a shepherd takes ofhis flock - watching them, providing for
them, guarding them from danger. Compare Psalm23:1-2, Psalm23:5; Psalm
36:8. See this fully illustrated in the notes on Isaiah40:11.
And shall lead them unto living fountains of waters - Living fountains refer to
running streams, as contrastedwith standing waterand stagnantpools. See
the notes on John 4:10. The allusion is undoubtedly to the happiness of
heaven, representedas fresh and everflowing, like streams in the desert. No

image of happiness, perhaps, is more vivid, or would be more striking to an
Oriental, than that of such fountains flowing in sandy and burning wastes.
The word "living" here must refer to the fact that that happiness will be
perennial. These fountains will always bubble; these streams will never dry
up. The thirst for salvationwill always be gratified; the soulwill always be
made happy.
And God shall wipe awayall tears from their eyes - This is a new image of
happiness takenfrom another place in Isaiah Isa 25:8, "The Lord God will
wipe awaytears from off all faces." The expressionis one of exquisite
tenderness and beauty. The poet Burns said that he could never readthis
without being affectedto weeping. Of all the negative descriptions of heaven,
there is no one perhaps that would be better adapted to produce consolation
than this. This is a world of weeping - a vale of tears. Philosophers have
sought a brief definition of man, and have soughtin vain. Would there be any
better description of him, as representing the reality of his condition here,
than to say that he is one who weeps? Who is there of the human family that
has not shed a tear? Who that has not wept over the grave of a friend; over his
own lossesand cares;over his disappointments; over the treatment he has
receivedfrom others; over his sins; over the follies, vices, and woes ofhis
fellow-men?
And what a change would it make in our world if it could be saidthat
henceforwardnot another tear would be shed; not a head would ever be
bowed againin grief! Yet this is to be the condition of heaven. In that world
there is to be no pain, no disappointment, no bereavement. No friend is to lie
in dreadful agony on a sick-bed; no grave is to be opened to receive a parent, a
wife, a child; no gloomy prospectof death is to draw tears of sorrow from the
eyes. To that blessedworld, when our eyes run down with tears, are we
permitted to look forward; and the prospectof such a world should contribute
to wipe awayour tears here - for all our sorrows willsoonbe over. As already
remarked, there was a beautiful propriety, at a time when such calamities

impended overthe church and the world - when there was sucha certainty of
persecutionand sorrow - in permitting the mind to rest on the contemplation
of these happy scenes in heaven, where all the redeemed, in white robes, and
with palms of victory in their hands, would be gathered before the throne. To
us also now, amidst the trials of the present life - when friends leave us; when
sicknesscomes;when our hopes are blasted; when calumnies and reproaches
come upon us; when, standing on the verge of the grave, and looking down
into the cold tomb, the eyes pour forth floods of tears - it is a blessedprivilege
to be permitted to look forward to that brighter scene in heaven, where not a
pang shall ever be felt, and not a tear shall ever be shed.
Jamieson-Fausset-BrownBible Commentary
17. in the midst of the throne—that is, in the middle point in front of the
throne (Re 5:6).
feed—Greek,"tendas a shepherd."
living fountains of water—A, B, Vulgate, and Cyprian read, (eternal) "life's
fountains of waters." "Living" is not supported by the old authorities.
Matthew Poole's Commentary
For the Lamb which is in the midst of the throne; Christ, the Lamb mentioned
Revelation5:6.
Shall feed them, &c.;shall take care of them, to satisfy and to protectthem,
and give them the best supplies, and both make them to forget their former
sorrows, andprevent any timher cause ofsorrow and affliction to them. A
perfect description of the glorious and happy state of saints in heaven. For
wherein lieth the happiness of heaven, but in a freedom from all the evils that
encumber us in this life, and the enjoyment of all the happiness we are capable

of, and being ever with the Lord Jesus Christ, under his influence and
conduct? So as I cannot agree with Mr. Mede, or any of those who think this
vision and these phrases describe any happy, peaceable state ofthe church in
this life, after the throwing down of antichrist; but do think that John was
showedthis greatrewardof martyrs, to encouragethe church of God under
all those evils they were to suffer under antichrist and the beast, in that period
of time which is describedmystically upon the opening of the seventh seal,
which we now come to in the next chapter.
Gill's Exposition of the Entire Bible
For the Lamb, which is in the midst of the throne,.... See Revelation5:6; not
before the throne, as the greatmultitude are said to be, Revelation7:9; nor
round about it, as the angels in Revelation7:11; but in the midst of it, being
equal to him that sits upon it; sitting on the same throne with him, and having
the same powerand authority, he
shall feed them as a shepherd his flock;for this Lamb is a Shepherd, and this
greatmultitude are his flock;whom he will feedin this state, not by his
ministers, word, and ordinances, as now;but in person, and with the rich
discoveries ofhimself, and of his love, signified by a feast, by new wine in his
Father's kingdom, and his own, and by eating and drinking at his table, in the
kingdom appointed by him to his followers;and hence it is they shall never
hunger more: or "shall rule them", as the Vulgate Latin version renders it;
for the same word signifies "to feed", and "to rule", as a king rules his
subjects;Christ will now be visibly King of saints, and King over all the earth,
and will reign before his ancients gloriously;and, in these days of his, Judah
shall be saved, and Israelshall dwell safelyunder his powerand protection:
and shall lead them unto living fountains of water;by "water" is meant the
grace, love, and free favour of God in Christ, that pure river of waterof life,
which proceeds from the throne of God, and of the Lamb, from divine
sovereignty;and with which the saints in this state shall be sweetlyand fully

solacedand refreshed;and hence they shall never thirst more: and this is said
to be "living", because not only refreshing and reviving, but because it will
last for ever; the love of God is from everlasting to everlasting;and it is
signified by "fountains", to denote the abundance of it, evenas it will be
perceivedand enjoyed by the saints now; for these waters will not be only up
to the ankles, and knees, but a broad river to swim in, which cannotbe passed
over; and hither will Christ leadhis people, which is, one branch of his office
as a Shepherd; and which shows his care of them, and affectionfor them.
And God shall wipe awayall tear, from their eyes;or "out of their eyes", as
the Alexandrian copy reads;see Isaiah25:8. The sense is, that that which is
now the occasionof tears will cease, as the sin and corruptions of God's
people, which now are the cause ofmany tears; as also Satan's temptations,
the hidings of God's face, and the various afflictions of this life, and the
persecutions ofthe men of the world; there will be no more of either of these;
all will be made to cease;see Revelation21:4; and in the room of them full
and everlasting joy will take place, Isaiah35:10. Mr. Daubuz thinks, that the
whole of this chapter belongs to the sixth seal, and that the promises in it are
such as were to be accomplishedat the opening of the seventh, and do not
belong to the millennium state; but had their fulfilment in the times of
Constantine, who he supposes is the angelthat came from the east, who
restrained the persecutors ofthe church, and introduced a generalpeace in
church and state; and as he came with the sealof the living God, which he
understands of the cross ofChrist, he put upon his standard, and on the
shields of his soldiers, so he sealedthe servants of God on their foreheads with
it, by allowing them to make a public professionof a crucified Christ, and by
protecting them in that profession, evenmen of all nations, Jews and Gentiles;
and particularly he thinks the innumerable palm bearing company may
design the council of Nice, gatheredby him, which consistedof the
representatives ofthe whole Christian church in the severalnations of the
world, who had greathonour, freedom, and immunities conferredupon them;
and that the angels are the Christian magistrates, submitting to the Christian
religion, and defending the church, which was now come out of the great
tribulation of Heathen persecution, and had temples and places of public

worship opened for them; in which they had full liberty to serve the Lord
continually, without interruption; and were secure from all affliction and
persecution, and were filled with joy and gladness;and the Lamb, by the
means of Constantine, as Christ's vicar and servant, he declaredhimself to be,
fed and protected the church in peace and quietness; all which are
accomplishedduring the rest, or "silence", under the next seal;and which I
should very readily agree to, since this interpretation carries on the thread of
the prophetic history without any interruption, were it not for the description
of the palm bearing company, both as to quantity and quality, and the
declarationof the happy state of those come out of greattribulation, which I
think cannot be made to suit with any imperfect state of the church on earth,
without greatly lowering the sense of the expressions used;however, if anyone
prefers this exposition to what is given, I am not much averse unto it.
Geneva Study Bible
from their eyes.
EXEGETICAL(ORIGINAL LANGUAGES)
Expositor's Greek Testament
Revelation7:17. ζωῆς goes with ὑδάτων(“living waters”)thoughprefixed for
emphasis, like σαρκὸς in 1 Peter3:21 (cf. Revelation16:3 πᾶσα ψυχὴ ζωῆς); a
favourite Johannine idea. In Enochxlii, xlviii, the fountains contain wisdom
which is drunk by all the thirsty, though in the centre there is also “a fountain
of righteousness whichwas inexhaustible”; elsewhere in the division of Sheol
assignedto the spirits of the righteous there is “a bright spring of the waterof
life” (Revelation22:9) in accordancewith the Pythagoreanbeliefthat the dead
suffered from thirst in the underworld (Luke 16:24, cf. Dieterich, 97 f.). In the
familiar vignette of ancient Egyptian eschatology, the deceasedkneelsbefore
Osiris who pours out to him the waterof life (the motto being that the soul
may live); cf. Renouf’s “Hibb. Lect.,” p. 141, and for “living” waters as divine,

R. S. 127. In the ideal realm of the goodShepherd-King Yima, Iranian belief
saw neither hunger nor thirst for the faithful, and found no place for death
(cf. Revelation21:4) or falsehood(Revelation21:8) of any kind (passagesand
parallels in Böklen, 133 f.).—ὁδηγήσει,a touch of localcolourfor Asiatic
Christians, since sheep and shepherds were a common feature in the Lycos
valley (C. B. P. i. 40–42);but the heaven of the Apocalypse is, in Semitic
fashion, pastoralor civic, with touches of Babylonian splendour, unlike some
later apocalypses, e.g.,that of Peter(15 f.) where the Hellenic conceptionof
Gods garden in the next world predominates (Dieterich, 19 f.).—Briggs
explains the variants σκηνώσει ἐπʼ αὐτούς (Revelation7:15) and σκ. μετʼ
αὐτῶν(Revelation21:3), ἀπὸ τῶν ὀφθ. (Revelation21:4) and ἐκ τῶν ὀφθ.
(Revelation7:17) as variant translations of ‫ירכב‬ ‫יכׁשי‬ and ‫היניצמ‬ ;but, like
ἐπὶ τὸ μέτωπον (Revelation13:16), ἐπὶ τῶν μετώπ. (Revelation7:3, etc.), these
are probably nothing more than rhetoricalvariations. Unlike the synoptic
tradition (e.g., Matthew 2:6) and the fourth Gospel(John 10:1; John 10:18),
the Apocalypse confines Christ’s shepherding to the future life (see also
Revelation2:26-27). In Isaiah53:6-7, the waywardroving habits of sheep
express the temper of God’s people, whilst the patient submissiveness ofa
lamb for sacrifice denotes the function of God’s servant; in the Apocalypse,
the latter (not the former) occurs. The saints are God’s flock in heaven, not on
earth (contrast1 Peter 2:25; 1 Peter5:2 f.).
Whateverelements have been employed in the following series (Revelation
7:8-11.)of trumpet-visions, no adequate data exist to prove that John has
edited a Jewishor Jewish-Christiansource here any more than in 6. The
vision, which forms the result of the breaking of the seventhseal(Revelation
8:1-2), opens, after a prelude (Revelation7:2-5), in Revelation8:6 and does
not close till Revelation11:19 (cf. Revelation8:5).
Bengel's Gnomen
Revelation7:17. [87] ὍΤΙ) ‫יכ‬ precededby not, often has the meaning of but.—
ἈΝᾺ ΜΈΣΟΝ ΤΟῦ ΘΡΌΝΟΥ)ἘΝ ΜΈΣῼΤΟῦ ΘΡΌΝΟΥJohnsaw ΤῸ

ἈΡΝΊΟΝ:ch. Revelation5:7. In this place alone he says, ἈΝᾺ ΜΈΣΟΝ ΤΟῦ
ΘΡΌΝΟΥ:comp. ἈΝᾺ ΜΈΣΟΝ, 1 Corinthians 6:5.—ἘΠῚ ΖΩῆς[88] ΠΗΓᾺς
ὙΔΆΤΩΝ) The natural constructionwould be, ἘΠῚ ΠΗΓᾺς ὙΔΆΤΩΝ
ΖΩῆς; but ΖΩῆς is put first for the sake ofemphasis (as ΣΑΡΚῸς, 1 Peter
3:21), and ΠΗΓᾺς ὙΔΆΤΩΝ is, as it were, one compound word, so that it
may be, zu den Lebens-Wasser-brunnen. See App., Ed. ii.—ἐκ) Again see
App., Ed. ii. Wolf joins ἈΠῸ and ἘΚ, below, ch. Revelation22:19. And thus
in one sentence Johnmay have written ἘΚ, and below ἈΠΌ.[89]
[87] Ver. 14. οἱ ἐρχόμενοι, those who are coming) Therefore their number is
not yet complete, and for this very cause so much the less to be exactlydefined
(ver. 9).—ἐν τῷ αἵματι τοῦ ἀρνίου, in the blood of the Lamb) The number of
this multitude cannot be reckoned;and therefore it comprises the blessed
dead even of the Old Testament:and they have their own part also in the
blood of the Lamb.—V. g.
[88] AB Vulg. read ζωῆς: Rec. Text, without old authorities, ζώσας. Cypr.
changes the order, “fontes vitæ.”—E.
[89] ABCh Vulg. Cypr. 310, have ἐκ: Rec. Text, without goodauthority,
ἀπό.—E.
Pulpit Commentary
Verse 17. - For the Lamb which is in the midst-of the throne shall feed them;
shall be their Shepherd. Compare the description of the position of the Lamb
given in Revelation5:6. The position here indicated is the same as that there
described. The Lamb is betweenthe throne and those surrounding it, towards
the middle of the throne. Christ is setforth in the characterof Shepherd, as in
John 10:11 and John 21:16. And shall lead them unto living fountains of
waters;and shall guide them unto fountains of waters oflife (Revised

Version). "Of life" is an addition to the passageas found in Isaiah(cf. John
7:37-39, where the expressionis used of the Holy Spirit). And God shall wipe
awayall tears from their eyes. A reference to the tribulation of ver. 14.
Revelation7:17
Vincent's Word Studies
In the midst (ἀνά μεσον)
See on Revelation5:6.
Shall feed (ποιμανεῖ)
See on shall be shepherd of, Matthew 2:6; see on Acts 20:28;see on 1 Peter
5:2. Compare Psalm23:1.
Shall lead (ὁδηγήσει)
See on Luke 6:39.
Living fountains of waters (ζώσας πηγὰς ὑδάτων)

For the participle living, read ζωῆς of life, and render as Rev., fountains of
waters of life. Compare Psalm 23:2. In the Greek order, of life stands first as
emphatic.
All tears (πᾶν δάκρυον)
Rev., correctly, every tear. Compare Isaiah25:8.
PRECEPTAUSTIN RESOURCES
CHRIS BENFIELD
V. The Positionof the Multitude (15-17)– These are no longer enduring the
torments of the
Tribulation and the persecutionof Satan. They have arrived on that heavenly
shore never to
leave.
 This isn’t the church; we’re already there, but they will enjoy the splendor
of heaven just
like we will. Let’s take a look at this glorious position the multitude has been
given.
A. A Heavenly Priority (15a) – Therefore are they before the throne of God,
and serve him

day and night in his temple: They are found around the throne of God,
serving the Lord day
and night. The trouble and heartaches oflife are past and they now stand
before the Lord
thanking Him for all He has done.
 That will be the priority for all the redeemed. We like to think about the
streetof gold, the
gates ofpearl, the walls of jasper, and the mansions in heaven. We all talk
about the reunion
with loved ones. All of that will be great, but our main priority will be
worshipping the One who
savedus from our sin. We may spend a thousand years at the feet of Jesus
before we even
pause in our praise. Jesus will be the focus of heaven!
B. A Heavenly Presence (15b) – and he that sitteth on the throne shall dwell
among them.
God shall dwell among us in heaven. We have never experiencedthe complete
presence of
God. That will all change when we get there. We will have all of eternity to
enjoy the presence
of our God. He will be in our midst all the time. That really excites me. I have
nothing to claim
within myself, nothing worthy of being in the presence ofGod, but He will
grant that to eachof
us who are saved.
 I can’t imagine what it will be like to stand in the presence ofGod for ever
and ever. I

have felt His presence many times, and loved it, but I’m sure that won’t even
compare to the
glory of being in His divine presence. Peterdidn’t want to come off of the
mountain. He wanted
to build tabernacles and stay. Lord, it is goodfor us to be here. It will be even
better in heaven!
C. A Heavenly Provision (16) – They shall hunger no more, neither thirst any
more; neither
shall the sun light on them, nor any heat. These weren’t treatedas second
class citizens. They
too enjoyedall that heavenhad to offer. Their life of misery and pain was over
and now they
had the abundance of heaven to enjoy. Jesus made provision for them, as He
will for us. We
can claim the promises made to the multitude as well. They are promised:
1. No More Hunger – Considerthe hunger that they must’ve facedupon the
earth. The
tribulation had brought a time of greatfamine. We haven’t dealt with it yet,
but for those who
refuse the mark of the beast, they will be denied to buy or sell. These must’ve
spent some
hungry days upon the earth. Jesus has promised to never hunger again.
2. No More Thirst – The waters of the earth were made bitter and even
turned to blood.
These surely suffered from thirst while enduring the Tribulation. Here Jesus
has promised to
lead them to the living fountains of water, never to thirst again.

3. No More Suffering – The sun lighting on them speaks ofthe terrible
suffering they
endured. Rev.16:8-9 – And the fourth angelpoured out his vial upon the sun;
and powerwas
given unto him to scorchmen with fire. And men were scorchedwith great
heat, and
blasphemed the name of God, which hath power over these plagues:and they
repented not to
give him glory. Imagine the turmoil of the sun’s heat being intensified without
sufficient water to
drink, as their tongues must’ve swelledwithin their mouths. All of the
suffering and hardship is
gone!
4. No More Sorrow – I can’t begin to imagine what these will go through
during the
Tribulation. No doubt they will shed many tears of sorrow. Once in heaven
God will wipe all
those tears away. There will be nothing there to cause griefor sorrow.
I’m glad to know that I’ll miss the torments these will face. I look forward to
the joys of
heaven. Make sure you’re saved. You won’t have the opportunity to be in this
number; you’ve
already heard the gospel!

ALAN CARR
V.15-17 THEIR DESTINY
A. V.15 Service - They will serve God continually. Service never ends,
here or
there.
B. V.16 Blessings:
1. No hunger - Ill. Famine, 6:5-6
2. No Thirst - Ill. Water to blood - 8:8, 11
3. No Sunburn - Ill. Sun - 16:8-9
C. V.17 Joy
1. Jesus Himselfwill feed them.
2. Will give them plenty and they shall never want!

3. Godwill wipe their tears away, Ill death of saints, Il. All they saw.
One day
God will extend his grace in a personalway! (Ill. Us too - Rev. 21:4)
TONY GARLAND
- Revelation7:17 Open Bible at Rev. 7:17 Listen to Rev. 7:17
the Lamb who is in the midst of the throne
Not only the Father dwells among them (Rev. 7:15‣ ), they will also be in
intimate associationwith the Son who Himself is in the midst of the throne.
Becauseoftheir faithful witness amidst chaos and intense persecution, they
now enjoy the benefits which many others will not experience until the eternal
state (Rev. 21:3‣ ;22:3‣ ).
will shepherd them
In place of the worthless shepherd who feeds himself on the sheep(Zec. 11:15-
17), they will be led by the True Shepherd out of Judah who was strickenon
their behalf (Mat. 2:6; 26:31; Mark 6:34; 14:27;John 10:2-16). God, who
scatteredthe sheepof Israel, will one day gather them again(Isa. 40:11;Jer.
31:10;Eze. 34:11-31;Mic. 5:4; Mat. 2:6).
living fountains of waters

He leads them to the still waters which restore the soul (Ps. 23:1-2). This is the
living water which the same Shepherd promised the Samaritan woman (John
4:10-11)and which believers in the church age experience through the
indwelling Holy Spirit (John 7:38-39).82 This wateris available freely to all
who thirst (Rev. 21:6‣ ). It is the river of life which will ultimately be found
flowing from the throne of God and the Lamb, watering the tree of life (Rev.
22:1-2‣ ). In the Millennial Kingdom, a fountain of living waterwill flow from
Jerusalemand revive all that it touches (Eze. 47:12;Zec. 14:8).
wipe awayevery tear
Many of the tears they had shed were due to their experience of death—both
of loved ones and themselves. But God has swallowedup death forever and
promised to wipe awayevery tear (Isa. 25:8). In their joy, their sorrow and
sighing will flee away(Isa. 35:10;51:11). Even in the Millennial Kingdom,
greatjoy will be experienced(Isa. 65:19). Ultimately, in the eternalstate, there
will be no more pain and the former things (e.g., sin and the curse) shall pass
awayand all cause for tears will be gone (Rev. 21:4‣ ).
Converts during the tribulation will have to face fierce and bestial persecution
at the hands of their fellow-men, and also have to endure the natural
tribulations which God will unleash on all mankind as a consequence ofthe
sins of the human race. Yes, it will be possible to be savedduring the
tribulation, but it is infinitely better and imminently sensible to acceptJesus
Christ as one’s Saviornow, before the tribulation. [emphasis added]83
FLOYD HITCHCOCK
They Shall Hunger No More

Now concerning this greatmultitude of blood washedsaints, in Revelation
7:16 and 17 it says:“They shall hunger no more, neither thirst any more,
neither shall the sun light on them, nor any heat.
“Forthe Lamb which is in the midst of the throne shall feed them, and shall
from their eyes.”
Concerning this redeemed, joyful multitude Seiss in his book on the
Apocalypse says:
“O the blessedness, the peace, the comfort, the everlasting satisfaction, which
is the portion of these palm-bearers! Our souls thrill with the mere
contemplation of it! A home so happy, a rest so glorious, a place so high, a
bliss so exquisite and enduring, would not be too dearly purchasedat a costof
all the pains of the GreatTribulation! It is verily the very mount of
transfiguration to which we are carriedby this theme. We feel ourselves
overshadowedwith the cloud of brightness. We cannotopen even our drowsy
eyes to the scene, but our lips mutter: ‘Lord, it is goodfor us to be here.’ Fain
would we setup our tabernacles where we might ever contemplate the blaze of
living glory. Here we would sit forever viewing bliss so great, so true, so high.
This glorious Lamb! The glorious throne! These glorious ones with their
glorious crowns!This effulgence of gracious Godhead!These sinless
splendors! These eternalconsolations!These holy services!These smiles of
favor beaming from the King! These never-withering palms! These ever-
shining robes!These ever-thrilling songs!These over-flowing springs of never-
failing life! These joy-speaking eyes whichnever weep, and singing lips which
never thirst, and uplifted hands which never tire, and comforts from God as a
mother would comfort the child she loves, and sorrow and sighing forever fled
away!O blessed, blessed, blessedcontemplation!”

J. Hampton Keathley, III
Their sufficiency (vs. 17): It is important to note that their sufficiency stems
from the shepherding ministry and the presence of the Lamb who is seenin
the centerof the throne. This stressesthe importance and centrality of the
person and work of Christ to the Godheadand the preeminence He should
always have to us. How often in this life we experience insufficiency, but only
because, like sheepwho tend to wander, we fail to walk under the shepherding
care of the GreatShepherd.
“Springs of the waterof life” is literally “life’s watersprings.” The emphasis
is strongly on the word “life” which serves to stress that from death onward,
with our arrival into the presence ofour GreatShepherd, we will drink of life
on the highest level, both life eternal and life abundantly.
J RAMSEY MICHAELS
Commentary on Revelation
In the real world, blood leaves unsightly stains on white clothing, but in the
world of the Revelationblood washes awayallother stains and makes the
clothing pure and all the whiter. It is important to notice that these martyrs
are not cleansedby the shedding of their own blood, but, like all Christian
believers, by the blood of the Lamb (v. 14; compare 1:5, where John's
doxologyreminds all his readers that Christ has "freed us from our sins" by
the shedding of his blood). Martyrdom has no merit in itself, yet John wants
to make very clearto the congregationsin Asia that martyrdom is likely to be
the price of any serious commitment to Jesus Christ.

If this is so, it is important to assure the churches of the vindication of those
who are (or will be) martyred. So the elder's explanation continues. The
martyrs' vindication, he points out, consists partly of what John has just seen-
-that they are before the throne of God and serve him day and night in his
temple (v. 15)--and partly of what he has not yet seen(vv. 15-17). The
conclusionto the sixth sealprovides a glimpse of the final blessednessofGod's
people. God will spreadhis tent over them (v. 15). They will never be hungry
or thirsty again, and they will be protectedfrom the scorching heatof the sun
(v. 16;compare Is 49:10). The Lamb will become their shepherd, leading them
to springs of living water(compare 21:6), and God will wipe away every tear
from their eyes (v. 17;compare 21:4).
The vision of the sixth sealends in much the same way that the book of
Revelationas a whole comes to an end. It is important to remember that John
does not actually "see"any of this final blessedness,eitherhere or in chapter
21. Rather, he hears it from a heavenly being, in this case one of the elders,
and in chapter 21 "a loud voice from the throne" (21:3) or the very voice of
the one "seatedonthe throne" (21:5). The principle of vindication is
establishedby what John has seenin verses 9-12, but the particulars are
describedwith a certain reserve, as a promise to be taken on faith. Although
John is far more eagerthan Paul to tell about his visions (contrast 2 Cor12:1-
6), he still adheres to the common early Christian principle that "we live by
faith, not by sight" (2 Cor 5:7), "Now I know in part; then I shall know fully,
even as I am fully known" (1 Cor 13:12), and "Dearfriends, now we are
children of God, and what we will be has not yet been made known" (1 Jn
3:2). It is no accidentthat the breaking of the seventhand final sealwill
introduce a half hour of silence before the visions resume.
DR. S. LEWIS JOHNSON

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