Verse 1 And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. 2 And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, 3 Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.
In the Old Testament, winds stand for destructive forces by which God executes judgments upon the wicked (Jer. 23:19, 20; Dan. 7:2). “As the angels of God cease to hold in check the fierce winds of human passions,all the elements of strife will be let loose.”—Ellen G. White, The Great Controversy, p. 614. These destructive forces are being restrained by divine intervention while the sealing of God’s people takes place.
Four Angels. Angels are ever-present agents in the affairs of the earth. These “angels” are good angels because they are restraining the “four winds” representing, in general the global forces of evil, and specifically “the efforts of Satan to spread ruin and destruction everywhere.” SDA Bible Commentary Vol.7, page 781 (right column under “Four winds.” 3rd paragraph [bracket supplied])
These angels represent divine agencies in the world holding back the forces of evil until the work of God on human hearts is complete and the people of God are sealed in their foreheads (see on ch. 6:17).
- Nichol, Francis D., The Seventh-day Adventist Bible Commentary, (Washington, D.C.: Review and Herald Publishing Association) 1978.
Four Corners of the Earth. This expression denotes the four quarters, or the four points of the
compass, and signifies that these angels in their particular sphere have charge of the whole earth.
Compare Isa. 11:12; Eze. 7:2. This signifies that the whole earth is threatened.
Four Winds. Winds in the Bible symbolize political commotion, strife, and war. (Daniel 7: 2, Jeremiah 25: 32.) The four winds, held by four angels standing in the four quarters of the earth, must denote all the elements of strife and commotion that exist in the world. When they are all loosed and all blow together, it will constitute the great whirlwind just referred to in the prophecy of Jeremiah.
Frequently in Scripture the “four winds” represent the four directions of the compass (see Dan. 8:8; Mark 13:27). Here the four winds are plainly destructive forces (see v. 3). Probably the closest parallel is to be found in Dan. 7:2, where they appear to be the forces of strife out of which great nations arise.
It has been suggested that inasmuch as Rev. 7 appears to be an answer to the final question of ch. 6 (see on ch. 6:17), this holding of the four winds is a temporary withholding of the terrors depicted in ch. 6, until those who are to stand firm in the tempest have made preparation for it.
Viewed in the light of the great controversy between Christ and Satan, these destructive forces represent the efforts of Satan to spread ruin and destruction everywhere. In symbolic vision John saw four angels; actually, many angels are employed in the task of holding in check the designs of the enemy. These angels belt “the world. … They are keeping the armies of Satan at bay till the sealing of God’s people shall be accomplished. … They are given the work of keeping back the raging power of him who has come down like a roaring lion, seeking whom he may devour”. When the work of sealing is completed, then God will say to the angels, “‘No longer combat Satan in his efforts to destroy. Let him work out his malignity upon the children of disobedience; for the cup of their iniquity is full’” (EGW RH Sept. 17, 1901; cf. 6T 408).
When the four angels finally let go and cease holding in check the malicious designs of Satan and “the fierce winds of human passion, all the elements of strife will be let loose. The whole world will be involved in ruin more terrible than that which came upon Jerusalem of old” (GC 614). Nichol, Francis D., The Seventh-day Adventist Bible Commentary, (Washington, D.C.: Review and Herald Publishing Association) 1978.
“John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds [4] are under control until God gives the word to let them go.” Testimonies to Ministers, page 444
Angel Ascending From the East. Another literal angel, having charge of another specific work, ishere introduced. Instead of the words "ascending from the east," some translations read, "ascending fromthe sunrising," which is a more literal translation. The expression evidently refers to manner rather thanlocality, for as the sun rises with rays at first oblique and comparatively powerless, then increases instrength until it shine in all its meridian power and splendor, so the work of this angel begins inmoderation, moves onward with ever-accumulating influence, and closes in strength and power. -Daniel and Revelation by Uriah Smith
Another angel. That is, in addition to the four holding the winds (see on v. 1).
From the east.Literally, “from the rising of the sun.” In ancient times east was the cardinal point of the compass. Directions were reckoned from the point of view of a person facing east (see on Ex. 3:1). It was from this direction that Ezekiel saw the glory of God entering the temple (ch. 43:2–5). The sign of the Son of man will appear in the east (Matt. 24:30; cf. GC 640, 641). The direction from which the angel comes may therefore denote that he comes from, and is dispatched by, God.
Some prefer the literal rendering, “from the rising of the sun,” and believe that the stress is not on locality but on manner, that is, the approach of the angel is like that of the sun rising in its splendor. See on ch. 16:12. Nichol, Francis D., The Seventh-day Adventist Bible Commentary, (Washington, D.C.: Review and Herald Publishing Association) 1978.
Who is this “angel ascending from the east”? He is “The Angel of the covenant. He comes from the sunrising. He is the Dayspring from on high. He is the Light of the world. ‘In Him was life; and the life was the light of men’ (John 1:4). This is the One Isaiah describes: ‘Unto us a Child is born, unto us a Son is given: and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace’ (Isa.9:6).” Manuscript Releases Vol. 7, page 221
Therefore, Christ is this other “angel.” But, while he is depicted as a “Lamb” exercising His wrath in Revelation 6:16 after He came down from heaven to earth, here He is seen “ascending from the east” instead of coming down from the east at the time of His second coming.
Seal of the Living God. It is the distinguishing characteristic of the ascending angel that he bears
with him the seal of the living God.
A seal is defined to be an instrument of sealing, that which "is used by individuals, corporate bodies, and states, for making impressions on wax, upon instruments of writing, as an evidence of their authenticity." The original word in this text is defined, "A seal, i.e., a signet ring; a mark, stamp, badge; a token, a pledge." The verb signifies: "To secure to any one, to make sure; to set a seal or mark upon anything in token of its being genuine or approved; to attest, to confirm, to establish, to distinguish by a mark." With these definitions as a basis, we compare Genesis 17: 11 with Romans 4: 11, and Revelation7: 3 with Ezekiel 9: 4, and find that the words "token," "sign," "seal," and "mark" are used in the Bible as synonymous terms. The seal of God brought to view in our text is to applied to the servants of God. In this case it is not some literal mark to be made in the flesh, but some institution or observance having special reference to God, which will serve as a "mark of distinction" between the worshipers of God and those who are not His servants, though they may profess to follow Him. -Daniel and Revelation by Uriah Smith
From remote antiquity seals were used in the Near East much as signatures are today. Thus they attested the authorship of a document, indicated the ownership of the object upon which the seal was impressed, or secured objects such as chests, boxes, tombs, against being opened or molested. One inscription indicates that the seal is that “of ShemaÕ Servant of Jeroboam” (David Diringer, The Biblical Archaeologist, XII [1949], p. 84). Another reads, “Belonging to ÔAsayau son of Yauqé¬m (Yo¬qé¬m )” (W. F. Albright, Journal of Biblical Literature, LI [1932], p. 81).
The concept of God’s placing a mark upon His people goes back to Ezekiel’s vision of the man with the writer’s ink horn who was commanded to “set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in” Jerusalem. By virtue of the mark they were to be saved from destruction. (Eze. 9:2–6.) The concept of sealing is also applied in other circumstances. Paul referred the figure to the experience of receiving the Holy Spirit in connection with conversion and baptism (see 2 Cor. 1:22; Eph. 1:13; Eph. 4:30). Jesus spoke of Himself as being sealed by the Father, doubtless with reference to the Father’s attestation of Him through the Holy Spirit at His baptism (see on John 6:27).
The symbolism of sealing finds an interesting parallel in Jewish eschatological thinking. One of the Psalms of Solomon (a pseudepigraphical work from about the middle of the 1st century b.c.) declares of the righteous that “the flame of fire and the wrath against the unrighteous shall not touch him, when it goeth forth from the face of the Lord against sinners, to destroy all the substance of sinners, for the mark of God is upon the righteous that they may be saved. Famine and sword and pestilence (shall be) far from the righteous” (15:6–8; R. H. Charles, The Apocrypha and Pseudepigrapha of the Old Testament, vol. 2, p. 646). The Jews thus conceived of the mark on the righteous as keeping them from the perils of the time of the coming of the Messiah.
Similarly the present passage points to a sealing of God’s people that prepares them to stand through the fearful times of stress that will precede the second advent (see on Rev. 7:1). As in ancient times a seal on an object testified to its ownership, so the seal of God upon His people proclaims that He has recognized them as His own (see 2 Tim. 2:19; cf. TM 446).
The seal to be affixed upon God’s faithful servants is “the pure mark of truth,” the “mark” of His “approval” (3T 267). It attests “likeness to Christ in character” (EGW Supplementary Material on v. 2). “The seal of God, the token or sign of His authority, is found in the fourth commandment” (EGW ST Nov. 1, 1899; cf. GC 640). For a more detailed discussion of the seal see on Eze. 9:4. Nichol, Francis D., The Seventh-day Adventist Bible Commentary, (Washington, D.C.: Review and Herald Publishing Association) 1978.
The command “Hurt not” is expressive of divine reluctance to allow that which will hurl “the kings of the earth . . . the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man” to their doom (Revelation 6:15).
“The sealing is a pledge from God of perfect security to His chosen ones. Sealing indicates you are God’s chosen. He has appropriated you to Himself.” Manuscript Releases Volume Fifteen Volume Fifteen, page 225
But, the “seal” “–it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved.” SDA Bible Commentary Vol., 7 page 1161, paragraph 6
“It is a mark which angels, not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” The Gospel Herald 6-11-02, paragraph 4 (italics supplied)
There will be no neutral ground. “All who prove their loyalty to God by observing his law, and refusing to accept a spurious Sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin, and accept the Sunday Sabbath, will receive the mark of the beast.” The Ellen G. White 1888 Materials, paragraph 1 page 701
Therefore, all will be “sealed;” either with the “mark of the beast,” or God’s “seal.” His sealing does not in any way infringe on the power of choice.
In ancient times, the primary meaning of sealing was ownership. The meaning of the symbolic sealing in the New Testament is that “ ‘the Lord knows those who are His’ ” (2 Tim. 2:19, NKJV). God recognizes
His own people and seals them with the Holy Spirit (Eph. 1:13,14; 4:30). At the end-time, the seal on the forehead is given to God’s faithful people, who keep His commandments (Rev. 14:1, 12).
Ephesians 4:30 and the Cosmic Conflict
In light of the discussion above, it may surprise some that the lesson refers to Ephesians 4:30 in the context of this end-time sealing for protection.
Grieve.Gr. lupeoµ, “to cause pain,” “to distress,” “to grieve.” The Greek phrase may be translated, “stop grieving.” The personality of the Holy Spirit is here clearly implied; only persons can be grieved. For the manner in which the Holy Spirit may be grieved see on Matt. 12:31.
Sealed. As in ch. 1:12, 13 believers were said to be sealed “in Christ,” so here they are said to be sealed in the “holy Spirit” (see on Eph. 1:13; cf. 2 Cor. 1:22). For the significance of the seal see on Rev. 7:2. The reception of the Holy Spirit at conversion is God’s authentication that the believer is accepted, that the approval of Heaven rests upon his choice and experience.
Unto. Rather, “with a view to.” It is hoped that the believer will persevere and that he will be glorified. This can be only if he holds “fast the confidence and the rejoicing of the hope firm unto the end” (Heb. 3:6). The act of sealing does not forever guarantee salvation, for it is possible to sin against the Holy Spirit and thus forfeit redemption (see on Matt. 12:31; cf. on Heb. 6:4–6). The sin for which there is no pardon comes as a climax to a series of grievings. It is important therefore to guard against even a single act of grieving.-Nichol, Francis D., The Seventh-day Adventist Bible Commentary, (Washington, D.C.: Review and Herald Publishing Association) 1978.
The context of Ephesians 4:30 is a list of moral behaviors that grieve the Spirit (Eph. 4:25–5:2). But there is an apocalyptic element to this list of behaviors. Believers are to give “no opportunity to the devil” (Eph.
4:27, RSV, ESV). Instead, they are to be imitators of God (Eph. 5:1). So grieving the Spirit is in the context of the cosmic conflict between God and Satan. The believer is to imitate the character of God (truth, honesty,
graceful and encouraging speech, kindness, tenderheartedness, forgiveness,love, self-sacrifice), rather than the character of Satan (lying, anger,stealing, abusive speech, bitterness,hardheartedness, slander, hatred). As
is the case in the book of Revelation, the little battles of daily character work are tied to the much bigger conflict in the universe.
At the time of the end, the seal also functions as a sign of protection from the destructive forces of the seven last plagues (see Ezek. 9:1–11 for the backdrop imagery of Rev. 7:1–3). Thus, the question raised in Revelation 6:17 receives the ultimate answer: those who will be able to stand protected on the day of God’s wrath are the sealed people of God.
But the sealing of Revelation 7 is different. Here the “servants of God” (Rev. 7:3 [already sealed in the first sense] )are sealed as a protection against the calamities that accompany the end time (Rev. 6:15–7:3).
