Revelation 7

John T. Hinds Commentary On Revelation 6 SECTION THREE A SHOWING GOSPEL SUCCESSRev_7:1-17 THE VISION Revelation 7:1-3 Revelation 7:1 —After this I saw four angels standing at the four corners of the earth,—“ After this” means that after viewing the scenes revealed by the sixth seal he saw the two visions described in this chapter. They form an interlude between the sixth and seventh seals and show what results came to the church during the period of prosperity following the sixth seal. Angels mean messengers of some kind sent to carry out a purpose. Four standing at the four corners of the earth indicates that their work was to affect the whole earth, which in this case was limited to the inhabited part.

Revelation 7:1 —holding the four winds of the earth, that no wind should blow on the earth, or on the sea, or upon any tree.—The lan­guage here clearly means a destructive wind, such as causes unripe fruit to fall (Revelation 6:13), or breaks and scatters things (1 Kings 19:11; Jeremiah 49:36). Such winds lash the sea into billows and break limbs and uproot trees. This is the picture John saw, but it represents something else. It indicates that, four destructive powers would .be restrained for some time for a certain work to be accomplished, after which they would be released and come like a fierce wind.

Revelation 7:2 —And I saw another angel ascend from the sunrising, having the seal of the living God:—While John was viewing the four angels who held the winds back he saw another angel who was a messenger sent to tell the four angels what not to do. This angel ascended from the sunrising (the east) which was the direction to Palestine from Patmos where John was. As Palestine was the homeland of the Savior, the language per haps means that it was a divine providence which held the destructive powers in check. Seals are placed upon things for the purpose of identification or showing genuineness. Figura­tively the name of God would be stamped upon them; plainly expressed they would be approved of God because of their obe­dience to him. Here we have an instance of words used both literally and figuratively in the one expression. “ Seal” is clearly in a figurative sense; “ living God” is just as clearly in a literal sense.

Revelation 7:2 —and he cried with a great voice to the four angels to whom it was given to hurt the earth and the sea,—As the four angels represent some divine agency that could control the damaging powers, it was given to them to hurt the earth and sea by per­mitting these powers to come. The angels, therefore, were said to be able to hurt the earth because they could restrain these powers or turn them loose. Revelation 7:3 —saying, Hurt not the earth, neither the sea, nor the trees, till we shall have sealed the servants of our God on their foreheads.—The destructive powers represented by the four winds are to be restrained till the servants of God would be sealed— that is, till they would become servants of God by believing and obeying his word. Having the seal placed upon their foreheads indicated that the gospel truth would be re­ceived into the mind. If servants of God mean all in the future from the sixth seal, then the sealing will not be finished till the Lord comes; but, if the destructive powers to be turned loose after the sealing refer to the events under the seventh seal, then the sealing occurred during the time between these seals. The latter seems the probable view for two reasons: It harmonizes better with the number said to be sealed. Placing the number sealed in the record between the two seals would indicate that when the destructive powers men­tioned under the seventh seal had been turned loose, the sealing meant would be over. This is implied in the word “ till” in verse 3. Of course, this does not mean that nobody would be saved after the events of the seventh seal began, but only that the period between these seals would be one of peace for the church when great numbers would become Christians without serious opposition.NUMBER SEALED FROM THE TRIBES OF ISRAELRev_7:4-8 Revelation 7:4 —And I heard the number of them that were sealed, a hundred and forty and four thousand, sealed out of every tribe of the children of Israel:—John heard the number sealed, but it is not stated who did the speaking. The word “ every" is used in the sense of “ all"— the 144,000 being the sum total sealed from the twelve tribes. Israel and Jew are both used spiritually to mean Christians. (Rom. 2: 28, 29; Gal. 6: 16.) But here the term evidently refers to those who were to be sealed (saved) from fleshly Israel. Mention is made of the tribes and the number given and named.

Besides, they are put in contrast with a great unnumbered multitude from “ every nation," who must be the Gentiles. Evidently the 144,000 is a definite for an indefinite number, for it is not a reasonable supposition that there would be exactly 12,000 from each tribe, or that amount would be all that would be saved. It means that a large number of Abraham’ s descendants would be saved in the period of prosperity for the church that followed the sixth seal, but not all that would be saved from the Jews throughout the Christian dispensation.

Revelation 7:5-8 —Of the tribe of Judah were sealed twelve thousand;—See the text above for the other tribes. Judah was not the first-born son of Jacob, but may be mentioned here first be­cause of his being the ancestor of Christ. The tribes are not always mentioned in the same order in the Old Testament. Joseph’ s descendants were divided into two tribes— Ephraim and Manasseh; hence, with Levi, the priestly tribe, there were thir­teen in all. Dan is omitted from this list, supposedly because the tribe became idolatrous. Joseph is given in place of Ephraim. But since there is no regularity in the order in which the tribes are mentioned, it was only necessary to mention twelve, the original number of Jacob’ s sons, to indicate the whole nation of Israel.A GREAT SEALED Revelation 7:9-10 Revelation 7:9 —After these things I saw, and behold, a great multitude, which no man could number, out of every nation and of all tribes and peoples and tongues,—All these scenes appeared before John as he looked into heaven. They are “ moving pic­tures’’ that represent something else. “ After these things’’ means that after hearing the number sealed from the Israelites he saw this great multitude. Since they were out of every nation and all peoples, they must have been those sealed from the Gentile nations.

Revelation 7:9 —standing before the throne and before the Lamb, arrayed in white robes, and palms in their hands;—The scenes are still in heaven. The visions were opened in chapters 4 and 5 with God seated upon the throne and Christ as Lamb standing beside him. The setting for the visions have remained in heaven. John saw the multitude of the saved standing there. That indicates that their obedience was acceptable to God. The white robes represent their righteousness. (Revelation 19:8.) The palms were an emblem of victory. This symbolic picture shows that those saved during the period here in view will be accepted at the judgment. Of course, the same will be true of those saved in all other ages or periods.

Revelation 7:10 —and they cry with a great voice, saying, Salvation unto our God who sitteth on the throne, and unto the Lamb.— John heard those he saw before God and Christ ascribing praise by attributing their salvation to God. That is what the re­deemed will do when heaven is reached. ANGELS JOIN IN PRAISE Revelation 7:11-12 Revelation 7:11 —And all the angels were standing round about the throne, and about the elders and the four living creatures;—In Revelation 5:11 we learn that there were many angels round about the throne. As the place of the visions has not been changed, doubtless they are the angels referred to in this paragraph. The elders and living creatures are also mentioned in both texts. Revelation 7:11 —and they fell before the throne on their faces, and wor­shipped God,—Revelation 7:12 saying,— Jesus said, ‘ There is joy in the pres­ence of the angels of God over one sinner that repenteth.” (Luke 15: 10.) In the words of this paragraph we have, in a symbolic picture, a demonstration of their rejoicing with the saved, which indicates the final joy when all the redeemed shall get home. Revelation 7:12 —Amen: Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God for ever and ever. Amen.—The “Amen” affirms that the things to be said are most certainly true. Being repeated at the end of the sentence adds emphasis to the assertion. God has glory, wisdom, power, and might and deserves to be thanked for his wonderful blessings; in short, all things good can be ascribed to God as their source, both by angels and men. THE MEANS OF Rev_7:13-17 Revelation 7:13 —And one of the elders answered, saying unto me, These that are arrayed in the white robes, who are they, and whence came they?—The text says one of the elders “ answered,” which probably means that he was explaining an inquiry that was in John’s mind, but not expressed. The elder did not ask the question to be answered by John, but to give the occasion for explaining why the white-robed multitude were in God’s presence. Telling how they happened to be before God in the symbolic picture would show how they would finally be in his presence in heaven. That would settle the questions, Who will be saved? and how will they be saved?

Revelation 7:14 —And I say unto him, My lord, thou knowest. And he said to me, These $re they that come out of the great tribu­lation, and they washed their robes, and made them white in the blood of the Lamb.—John recognized the fact that the elder did not ask the question to be answered, and so he said “ thou knowest.’’ Two things are expressed as the reasons why they were in God’ s presence— faithfulness in tribulation and having their robes washed in Christ’ s blood. The logical order is here reversed; being washed in the blood of the Lamb comes first and then meeting tribulation in following him. “ Washing” is clearly used figuratively, for washing in the blood of Christ does not occur, if it means his literal blood and literal washing. This is only a figurative expression that means one’ s sins are forgiven through Christ’ s blood. The word “ washing” is used figuratively and the word “ blood” is used literally. Another proof that symbolic expressions or sentences may contain words used in both meanings. “ Great tribulation” shows that only those will be saved who are faithful “ unto death” (Revelation 2:10) in spite of all difficulties and persecutions. Paul expressed the same thought in Acts 14:22.

Revelation 7:15 —Therefore are they before the throne of God; and they serve him day and night in his temple: and he that sitteth on the throne shall spread his tabernacle over them.—For the two reasons given in the preceding verse they are before the throne in the vision John was viewing. That, however, was a guarantee of God’ s approval, and the assurance that they would serve him day and night (continually) in his temple. Since the Jews served God in the temple, and Christians serve him in the church (called the temple of God, 1 Corinthians 3:16), it is per­fectly appropriate that the saved in heaven finally should be said to serve him continuously in his temple. God’ s spreading his tabernacle over them implies that he would approve of their service by dwelling among them. Their appearance in the symbolic picture was proof that they would dwell in that eternal temple.

Revelation 7:16 —They shall hunger no more, neither thirst any more; neither shall the sun strike upon them, nor any heat:—This pictures the final blessings for the faithful, and is the same as expressed in Revelation 21:3-5. The troubles, pain, worry, and burdens incident to living in the flesh here will all be gone when the redeemed dwell with God.

Revelation 7:17 —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.—The Lamb that stood before the throne in the vision, and was able to break the seals and reveal the future, would, like a shepherd guides his sheep, bring them to fountains of joy. Omitting the figurative language, it means that through his redemptive work they would enjoy all the blessings of heaven. God’ s wiping away every tear means that he will enable us to forget all the sadness that wrings our hearts in this sin-troubled world. What a joyous anticipation!

No one who properly appreciates the blessings of sins for­given, to say nothing about the inexpressible happiness that awaits in heaven, will fail in trying to meet the obligations which the Christian life imposes. The terms upon which par­don is secured are too plain and easy to obey to allow any excuse for disobedience. Tribulations, naturally, are not pleasant experiences, but the reward of eternal life is too im­portant to be lost. Great favors do not come without cost. Christians should be the last to complain or try to justify neglect.

Additional Note: The purpose of the visions in this chapter must have been for the encouragement of the seven churches to whom the letters were sent. The hope of such glorious rewards would stimulate them in the struggles against persecutions, suf­fering, and death that had been pictured in the seals. In the same way such promises should encourage all saints to meet faithfully any trials they are called to face. So used, the lessons in Revelation are of great value to Christians in all ages. Revelation Chapter SevenVerse 2 And I saw another angel ascend from the sunrising, having the seal of the living God: and he cried with a great voice to the four angels to whom it was given to hurt the earth and the sea.Another angel … from the sunrising … The east is often mentioned in Revelation, and “from the sunrising” seems to mean “from that direction,” the source of earth’s light. Certainly, for one of God’s messengers, it is more appropriate that he should come from the sunrising, than from the sunset. Who this mighty angel was we have no certain way of knowing. Beeson thought, “This refers to Christ’s coming in the Holy Spirit to his apostles on Pentecost”;[27] and despite Beeson’s being correct in seeing the connection between the sealing and the giving of the Holy Spirit, it is not necessary to impose any specific identity upon this mighty angel. He stands in the vision as an executor of the will of God, the big thought of the passage relating not to his identity but to his great authority to control nature itself in order to prevent any frustration of God’s plans to seal his servants. Having the seal of the living God … “Here we have an instance of words used both figuratively and literally in one passage."[28] Seal is figurative, and living God is literal. For what the seal is, see under (2) in the chapter heading, above. Of course, the angel did not carry the Holy Spirit, but the imagery is aided by the picture of his carrying God’s seal. Cried with a loud voice to the four angels … This mighty angel clearly had more authority than the four; nevertheless, the four were angels and were already restraining the destructive forces when the mighty angel delivered his order. There is no New Testament criteria for identifying this mighty angel, unless he is understood as Michael the archangel; but there is no certainty of this. See in my Commentary on Jude, p. 534, for more on the archangel. [27] Ulrich R. Beeson, The Revelation (Little Rock, Arkansas: Ulrich R. Beeson, 1956), p. 69. [28] John T. Hinds, op. cit., p. 111. Verse 3 saying, Hurt not the earth, neither the sea, nor the trees, until we shall have sealed the servants of our God on their foreheads.Hurt not the earth … sea … trees … The four angels who had such power are not depicted as having done any hurt at all, nor as ever having had either any intention or any desire to hurt anything. There was an extensive angelology among the Jews; but the mention in this prophecy of angels of the winds (as here), the angel of fire (Revelation 14:18), and the angel of the waters (Revelation 16:5), is not sufficient grounds for receiving the speculative Hebrew angelology as dependable. The New Testament purposely left us in the dark concerning any definitive teaching regarding the work of angels. Some of their functions may be inferred from various Old Testament and New Testament texts; and, for a glance at these, see in my Commentary on Hebrews, p. 31, and under Revelation 10:7. Till we shall have sealed the servants of our God … The future perfect tense, as well as the “till,” suggests that the restraining of the destructive forces shall be continued throughout the Christian dispensation until the Second Advent, until all of God’s servants are sealed. We … our … These are not merely editorial expressions, but have the meaning that the work of all the angels in view here is one work; all are concerned with both the restraining and the sealing. Therefore, this would seem to be a reference to the work of angels who do service for them that are the heirs of salvation, as in Hebrews 1:14. God’s servants … To the generation which first read Revelation, this expression could have had only one meaning, Christians. That is what it meant then, and what it still means. God has no bondservants who are not Christians. Furthermore, it is not merely some fraction of these, or some limited group, or class, such as martyrs, who are to be sealed. All are sealed; and not even any destructive natural force shall be allowed to impede or interfere with this sealing until it is totally accomplished. In their foreheads … Such a designated place for the sealing suggests that the countenances of the sealed will bear eloquent witness of their having been sealed, a truth exemplified by the radiant countenances of Christians all over the world. When the rich young ruler went away from Jesus, it is recorded that “his countenance fell” (Mark 10:22); and God’s sealing of his servants gives the opposite of a fallen countenance. As Lenski put it, “The countenance identifies the person … what the heart is, the face and eyes reveal."[29]ENDNOTE: [29] R. C. H. Lenski, op. cit., p. 250. Verse 4 And I heard the number of them that were sealed, a hundred and forty and four thousand, sealed out of every tribe of the children of Israel:Of the tribe of Judah were sealed twelve thousand; Of the tribe of Reuben twelve thousand; Of the tribe of Gad twelve thousand; Of the tribe of Asher twelve thousand; Of the tribe of Naphtali twelve thousand; Of the tribe of Manasseh twelve thousand; Of the tribe of Simeon twelve thousand; Of the tribe of Levi twelve thousand; Of the tribe of Issachar twelve thousand; Of the tribe of Zebulun twelve thousand; Of the tribe of Joseph twelve thousand; Of the tribe of Benjamin were sealed twelve thousand. Who are these 144,000? They are the saved of earth, servants of God just mentioned by the angel, particularly the Christians of all ages until the end of time. This meaning alone could have had any comfort at all for the suffering saints who first received this prophecy. The idea that John here comforted the Christians who were in the throes of a great tribulation brought upon them by the fleshly Jews who had murdered the Messiah and hindered the truth all over the world, with a vision of such a vast company of saved and redeemed Jews (literally) is absolutely preposterous. See chapter introduction, above, under (1). Theories which would read these 144,000 as, “the total number of the martyrs that must be completed before the prayers of those in heaven (Revelation 6:11) could be answered,"[30] are equally preposterous and are founded upon an inadequate conception of God who simply cannot be properly viewed as approving any specified number of martyrs. It is not martyrs that God desires, but Christians. Furthermore, the sealed here are not called martyrs. The theory that these 144,000 are literal Jews from racial Israel is attractive to some, and was ably advocated by Seiss: When God says “children of Israel,” I do not understand him to mean any but people of Jewish blood, be they Christians or not. And when he speaks of the twelve sons of Jacob, and gives the names of the tribes, it is impossible for me to believe that he means Gentiles in any sense or degree, whether they be believers or not.[31]The blindness of this view is identical with that of the Pharisees who claimed to be sons of Abraham (and, literally, they were); but Jesus said, “If ye were Abraham’s children, ye would do the works of Abraham” (John 8:39). John’s .calling the church the twelve tribes of Israel came directly from the lips of Jesus (Matthew 19:28); and therefore “fleshly Israel,” called by Jesus himself “the children of the devil” (John 8:44), simply cannot fit into this passage in any way. That our interpretation entails come difficulty is freely admitted. Smith called this, “a passage of unusual difficulty”;[32] but the difficulty of trying to make the tribes of literal Israel fit the meaning here is far more difficult. The 144,000 … This is a number made up of 12 10:12 10:1,000. Earlier in Revelation we had a number made up of 12 + 12, that of the “four and twenty elders” (Revelation 4:4); but here the “twelve” is multiplied by itself, and then again by a thousand, indicating completeness and perfection in the ultimate degree. What is meant? “That not one of those who are worthy shall be overlooked or forgotten."[33] It also carries the thought that the natural universe, the powers of evil, and the ravages of time shall not interfere with God’s plans until all are accomplished. Therefore, the 144,000 are a symbol of the total number of the redeemed, a definite number, unknown to us, but surely known by God. It is the same as “the innumerable company” ofRevelation 7:9. Twelve tribes … Why are they listed? First, the number “twelve” is a sacred number. There were twelve tribes of Israel, twelve apostles, twelve foundations of the eternal city, twelve gates, twelve angels at the gates, twelve manner of fruits on the tree of life, twelve seasons in the year when the fruits were yielded, and twelve stars in the crown of the glorious woman arrayed with the sun! Are these literally the twelve sons of Jacob? How could they be? The ten northern tribes had already been lost for centuries when John wrote. Dan is not mentioned here, nor is Ephraim; but Joseph which includes both Ephraim and Manasseh is listed.

As Beckwith said, “Nineteen different arrangements of these names are found in the Old Testament, with none of which does this list agree."[34] If these are understood as literal tribes, it would mean that exactly the same number would be saved from each one; and what kind of a straitjacket is that? It would also have to mean that none will be saved from the tribe of Dan. Thus we are driven to the conclusion reached by Roberts: “The 144,000 must represent the whole church of the New Testament as spiritual Israel."[35] No satisfactory explanation of this irregular list has ever been offered, unless it is this, “John intends to say that the twelve tribes of Israel are not literal Israel, but the true spiritual Israel, which is the church."[36] Foy E. Wallace, Jr., also agreed that, “They signify the whole faithful church, the total number of the redeemed."[37]Regarding the question of why, then, should John have broken the 144,000 into twelve tribes, Bruce thought he did so in order, “to emphasize that the church is the true Israel of God, and that the number represents the sum total of the faithful."[38] “The reference to the twelve tribes is therefore accommodative, as in James 1:1."[39] Besides all this, to bring racial considerations into the interpretation of this prophecy “seriously complicates the book of Revelation by bringing in racial considerations that no longer exist."[40]Bruce, Caird, and others apply the sealing of the 144,000 to martyrs only, but there is no way we could agree with this. (See discussion in the chapter introduction.) The placement of Judah at the head of the list of twelve tribes was thought by McDowell to be due to the fact that Christ was of the tribe of Judah;[41] but since all Christians, being “in Christ” would thus belong to that tribe, it would have to imply that only twelve thousand could be saved from the tribe of Judah, including all the Christians who ever lived! These, and many other considerations, demand a spiritual interpretation of these twelve tribes. Still another question regards the purpose of the sealing, whether it was to exempt the sealed from tribulation, or to preserve the saved safely through tribulation. Since there is not a line in the New Testament, nor in the experience of any Christian through out history, of any exemption of the Lord’s people from tribulation, the conclusion is mandatory that the safety of the soul through tribulation is meant. See more on this in the chapter introduction under (3). As McGuiggan said: Does this sealing assure saints of physical preservation? No! In the Old Testament vision ofEzekiel 9, we read of others who were sealed, but many of them died. Both Lindsay and Walvoord say that this means the 144,000 are physically preserved; but it did not mean that in Ezekiel; then why should it mean that here? Where is the proof?[42][30] Martin Rist, op. cit., p. 419. [31] J. A. Seiss, The Apocalypse Lectures on the Book of Revelation (Grand Rapids, Michigan: Zondervan Publishing House, 1900), pp. 405,406. [32] Wilbur M. Smith, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 1070. [33] A. Plummer, op. cit., p. 207. [34] Isbon T. Beckwith, op. cit., p. 542. [35] J. W. Roberts, op. cit., p. 71. [36] George Eldon Ladd, op. cit., p. 114. [37] Foy E. Wallace, Jr. The Book of Revelation (Nashville: Foy E. Wallace, Jr., Publications, 1966), p. 100. [38] F. F. Bruce, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 645. [39] E. M. Zerr, Bible Commentary, Vol. 6 (Marion, Indiana: Cogdill Foundation, 1954), p. 311. [40] Robert H. Mounce, The Book of Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1977), p. 168. [41] Edward A. McDowell, The Meaning and Message of the Book of Revelation (Nashville: Broadman Press, 1951), p. 97. [42] Jim McGuiggan, op. cit., p. 112. Verse 9 After these things I saw, and behold, a great multitude, which no man could number, out of every nation and of all tribes and peoples and tongues, standing before the throne and before the Lamb, arrayed in white robes, and palms in their hands;After these things … See under Revelation 7:1. The logic of the first vision of this chapter (Revelation 7:1-8) coming first is inherent in the fact that two different states of Christians are in view: (1) their state on earth suffering persecutions and martyrdom, and (2) their state in heaven where they are eternally safe. The saints on earth are sealed with the Holy Spirit as a pledge of their ultimately receiving their inheritance; but the saints in heaven are not said to be sealed, for they have already received the great inheritance. The first vision (Revelation 7:1-8) symbolized by the old Israel’s embattled condition during the wilderness wanderings suggests the similar condition of God’s church throughout the ages; and the second vision (Revelation 7:9-17) shows them finally triumphant and redeemed. The imagery borrowed from the old Israel applies here to the new. A great number which no man could number … This is the same group as that of the 144,000 (Revelation 7:1-8). This is not contradicted by the number 144,000 being given there and the “innumerable” group here. The 144,000 is also an “innumerable” throng. “If they had been different groups, both would have been sealed,"[43] for both are servants of God. Those in heaven had already been sealed while upon earth. “This innumerable company are the whole church of God."[44] However, this vision of them is not a view of them at a time when they are suffering persecutions, but a view of them as they appear eternally after the Second Advent of Christ. “The interpretation of most of Revelation pivots upon the proper identification of these two groups as one and the same."[45] “This vision shows how the saints (the 144,000) are preserved, not delivered from death, but delivered by death."[46]The premillennial proposition that the sealing in this chapter can not be “fulfilled before the rapture of the church,"[47] has no support from the New Testament. We take the view of Strauss to be correct: “This picture is the church triumphant in heaven; they have prevailed over persecution and death because of the blood of the Lamb."[48] The time of their sealing, not mentioned here, was that during their sojourn on earth after they obeyed the gospel. Out of every nation … tribes … peoples … tongues … The worldwide, universal nature of the church is seen in this. Standing before the throne and before the Lamb … This is in heaven and justifies the view that here we have a glimpse of the Church Triumphant. What better comfort could be provided for those who were confronted with suffering and martyrdom? Arrayed in white robes … “Trench stated that no symbol of heathen origin is used in the Apocalypse."[49]Therefore, we do not need to look to Babylon, Greece, or Rome for the origin of the “palms” carried by these white-robed saints. The citizens of Jerusalem spread the branches of palms before the Saviour upon his triumphal entry (John 12:13), a fact recorded by the author of this Apocalypse. [43] Leon Morris, Tyndale Commentaries, Vol. 20, the Revelation of St. John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969). p. 114. [44] Isbon T. Beckwith, op. cit., p. 542. [45] R. C. H. Lenski, op. cit., p. 257. [46] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1079. [47] Finis Jennings Dake, Revelation Expounded (Lawrenceville, Georgia: Finis Jennings Dake, 1950), p. 56. [48] James D. Strauss, The Seer, the Saviour, and the Saved (Joplin, Missouri: College Press, 1972), p. 125. [49] Trench as quoted by Plummer, op. cit., p. 209. Verse 10 and they cry with a great voice, saying, Salvation unto our God who sitteth on the throne, and unto the Lamb.They cry with a great voice … The present tense indicates the constant and unceasing nature of this adoration. Salvation unto our God … and unto the Lamb … The identification of the Lamb with God upon the throne is invariable throughout Revelation. The presence of Christ at the very center of universal power and authority is an essential Christian conception. The meaning of this first clause is that God has given salvation and is therefore praised for it. “It is characteristic of John to announce the final victory before it has occurred,"[50] his purpose, of course, being that of maintaining a high level of hope and encouragement among those who were suffering and facing a prospect of martyrdom. Such anticipations are called “proleptic visions."[51][50] Charles M. Laymon, op. cit., p. 105. [51] Ibid. Verse 11 And all the angels were standing round about the throne, and about the elders and the four living creatures; and they fell down before the throne on their faces, and worshipped God,All the angels … round about the throne … All things in heaven and upon earth shall at last join in the hymn of universal praise to God in Christ, summing up all things in Christ, “the things in the heavens, and the things upon the earth” (Ephesians 1:10). Elders and the four living creatures … What is said above regarding the angels applies equally to these beings also. Verse 12 saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God, for ever and ever. Amen.Amen … Amen … This usage of such an expression both to introduce and to close this sevenfold doxology is most impressive. See further comment on the use of “Amen” in this prophecy under Revelation 5:12 f, above. The great doxology here is similar to the one recorded there. Unto our God … does not exclude either Christ or the Holy Spirit, but is inclusive of the entire Godhead. Verse 13 And one of the elders answered, saying unto me, These that are arrayed in white robes, who are they, and whence came they?One of the elders … This was one of the four and twenty elders mentioned in Revelation 4:4. These in white robes … With such an appearance, these could hardly have been unrecognized by John as the saved of earth; but he did not offer his own opinion on the question, as evidenced in the next verse. Verse 14 And I say unto him, My lord, thou knowest. And he said unto me, These are they that came out of the great tribulation, and they washed their robes, and made them white in the blood of the Lamb.Lord, thou knowest … The very fact of the elder’s asking John of their identity suggests that John probably understood who they were and whence they came; but, as being appropriate for one still under probation, the apostle refrained from saying so, his response, “Lord, thou knowest,” being noncommittal. It is a gross misunderstanding to make John’s respectful reply here the basis of denying that one of the Twelve is the author through whom this prophecy came. These are they that came out of the great tribulation … This verse is the principal proof-text for sponsors of the Great Tribulation theory; but the words “they that came are translated from the present middle participle, meaning they continue to come."[52] Bruce translated this, “These are the comers.[53] This positively identifies the “coming” of these white-robed saints w dispensation. “The whole history of the church is a time of tribulation.[54] “The Great Ordeal (tribulation) is a prolonged process, which from John’s temporal standpoint was partly past and partly future."[55] Right here is the key to Revelation 1:19. Many of the scenes in Revelation mingle visions of things past, present, and future simultaneously. Any neat little scheme of making one section of Revelation past, another present, and yet another future, collapses in a careful understanding of the text. We agree with Beckwith that, “There is nothing here which points to any one particular distress."[56]And they washed their robes … The undeniable reference in this is to the conversion of the saints at the time of their residence upon the earth.

Thompson stated that, “The understanding of this passage derives from such Scriptures as Acts 22:16; Romans 6:3-5; Galatians 3:27; and Titus 3:5,[57] all of which refer to primary obedience to the gospel, the unique manner by which anyone since Pentecost was ever able, in any sense, to “wash” his robes in the blood of Christ. This is a metaphor, but it surely stresses the part which sinners themselves have in their own salvation.

They must obey the gospel. Note that it is said, “They washed,” a reference to what one must do to be saved. Christ provides the means of our redemption, but he requires of people that they appropriate the blessings of it through obedience. All of the apostles taught this same truth. Peter, on Pentecost, commanded those who wished to be saved to “Repent and have yourselves baptized … save yourselves from this crooked generation” (Acts 2:38 Acts 2:40). “Save yourselves … wash your robes,” etc., all such passages stress the human response in salvation. Again, note the doxology of Rev 7:12, which was being spoken by this white-robed throng. When they praised the Lord for salvation, they spoke not of what they had done (though they could not have been saved without it), but of the blood of the Lamb. “The great tribulation of this passage is the persecution of the followers of Christ which broke in such intense malignity in John’s day and continues until the ultimate triumph of Christ.[58] The following verses, designed to comfort and encourage the suffering church, must be understood with reference to the dark background of persecutions. [52] James D. Strauss, op. cit., p. 126. [53] F. F. Bruce, op. cit., p. 646. [54] James William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 631. [55] G. B. Caird, op. cit., p. 102. [56] Isbon T. Beckwith, op. cit., p. 545. [57] W. S. Thompson, Comments on Revelation (Memphis, Tennessee: Southern Church Publications, 1957), p. 85. [58] F. F. Bruce, op. cit., p. 646. Verse 15 Therefore are they before the throne of God; and they serve him day and night in his temple: and he that sitteth on the throne shall spread his tabernacle over them.Suffering Christians who overcome the sorrows and tribulations of life will ultimately be with God, in his very presence, and shall participate in the joys of heaven forever. “Only the blood-washed throng can stand before the throne of God and enjoy his presence forever."[59]Spread his tabernacle over them … This is a reference to the special love and care which God spreads like a mantle over his beloved children. This great love and protection is not withheld until we reach heaven, but it belongs to God’s people now, and is instantly available for all who truly seek to know God and to follow him “in Christ.” ENDNOTE: [59] Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 550. Verse 16 They shall hunger no more, neither thirst any more; neither shall the sun strike upon them, nor any heat:The background of this verse is the hunger and privation suffered by the apostolic church. The savage hatred of the whole pagan world motivated ten great persecutions against the Christians. Not only were the Christians often cold, and tired, and hungry, and naked, they were also murdered for sport in the Roman Coliseum, and some of them were drenched in flammables and elevated as torches to illuminate the night time games and orgies of the emperor’s gardens in Rome. Saints suffering such indignities and terrors needed such comforting words as those provided in this verse. Neither shall the sun strike on them, nor any heat … This continues in the same line of thought. During the persecutions, the church often found that its members did not have even the basic necessities of food, clothing and shelter; and from this we should learn that, “The church should never expect to be preserved from the basic ills of mankind."[60]ENDNOTE: [60] Michael Wilcock, op. cit., p. 84. Verse 17 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 great consolation. “As long as this earth endures, Christ is still at the center of things; and his people are indestructible."[61] Furthermore, as seen above (Revelation 7:1-4), 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 of John 10, where Jesus revealed himself as the “Good Shepherd.” 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 of these final two verses draws upon the language of Isa 49:10;[62]and Bruce found an echo of Isa 26:8, making the whole passage applicable to the new age, “when God will swallow up death forever."[63] Only then shall the redeemed find 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 great description of the final abode of the saints in the last two chapters of this prophecy. Rist’s suggestion that, “John is here indoctrinating prospective martyrs by quoting a hymn”[64] cannot be correct, nor can Moffatt’s notion that, “The Apocalypse confines Christ’s shepherding to the future life."[65] As a matter of fact, it is only because Christ shepherds his people in the present life that John envisioned his also doing so eternally. Shall wipe away every tear … The repetition of this precious promise in Revelation 21:4, where it concerns the eternal state, makes it mandatory to see these verses as a description of the same state in heaven. This final heavenly vision describing the eternal bliss of the redeemed is most appropriate as a sequel to the terrors of the wicked in the final judgment at the end of Revelation 6, 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 of the overthrow of the wicked in the final judgment at the end of Revelation 6; and this is exactly the order in which John will give the great white throne judgment of Revelation 20, followed by the heavenly scene greatly elaborated in the final two chapters of the prophecy. Ezell was correct in connecting Revelation 8:1 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 seal merely shows that God has not revealed anything 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 Revelation 7:17, effecting a complete separation of it from what is afterwards written in the prophecy, and compelling us to look for a new beginning in Revelation 8:2. [61] Ibid. [62] Frank Pack, Revelation (Austin, Texas: The R. B. Sweet Company, 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 on Revelation (Waco: Word Books, Inc., 1977), p. 45. [67] Ibid

Revelation Chapter VII by B.W. Johnson The Sealing of the Servants of GodSummary—The Four Winds Held. The Sealing of the One Hundred and Forty Four Thousand. The Great Multitude with the Palms of Victory. They with White Robes About the Throne.The symbolism which represents the opening events of the sixth seal has been given in Revelation 6:12-17. These, however, only show forth the great revolution in the world’s history with which the seal opened in Revelation 8:1. Hence, all the symbolism of chapter 7 represents events which belong to the sixth seal, or at least are not completed before it closes. Revelation 7:1-3. After this. After the opening of the sixth seal. I saw four angels. The vision that appears before his eyes is that of four angels at the four points of the compass, holding four winds to prevent them from rushing in destruction upon the earth. These certainly represent four destructive powers which are held back for a time from the land, the sea, and the vegetation of the earth. Revelation 7:2. I saw another angel. The picture is that of an angel having the seal of the living God. The object of this seal is indicated in verse 3. The seal was a mark of ownership. The seal of God on the forehead would mark those sealed at God’s. The seal mark on the forehead would be visible to everyone; hence the seal in the forehead has been understood to be the public confession and profession of Christ. This angel would thus symbolize a great and successful movement to evangelize the race. Revelation 7:3. Hurt not, etc. The four winds are forbidden to do their work of destruction until the sealing has been accomplished; or in other words, until the preaching of the gospel has wrought a certain result. Revelation 7:4-8. And I heard the number of them which were sealed. The number first named is one hundred and forty-four thousand, twelve thousand from each of the twelve tribes of Israel. These numbers are not to be taken literally, but only signify that a great number, not a countless number, but a part of each tribe of Israel, accepted the gospel. Of the tribes Ephraim appears under the name of Joseph, and Dan is entirely omitted, a fact possibly due to the early falling away of Dan into idolatry The number twelve is preserved by counting Levi. For another appearance of the one hundred and forty-four thousand, see Revelation 14:1. Revelation 7:9-10. After this I beheld. First he saw the vast company of those of the blood of Abraham who had been saved, and then he sees another company, not numbered, because they were so great that no man could number them. Of all nations and kindreds. The first multitude represented the Jews saved through Christ; the second, the countless multitude, represented the saved of all nations, the Gentile saints. Before the throne. In the vision they seem to stand before the throne and before the Lamb, to whom they ascribe the praises of their salvation. White robes. Victorious, triumphant. Palms in their hands. The symbol of joy. The palm branch was used at the feast of Tabernacles, the feast of thanksgiving. Revelation 7:10. Salvation to our God. The praise of our salvation be given to God and to the Lamb. Revelation 7:11-12. All the angels. In chapter 5 the elders, four living creatures, the angels about the throne, and every creature join in the praises. Here again all are named, and the angels worship and join in praising God for the blessed scene they have just beheld. Revelation 7:13-17. What are these? The questions are asked by the elder that he may teach. “ These” refer to the vast multitude described in verse 9. Revelation 7:14. Thou knowest. “ I do not know but thou dost.” These are they which came out of the great tribulation. See Revision. Some great period of trial of the church is meant. They have stood the trial, and been true. Washed their robes. Have made themselves spotless by trust in the blood of Christ. Revelation 7:15. Therefore are they before the throne of God. They are exalted to heaven. Revelation 7:16. They shall hunger no more. Their sorrows are over forever. Revelation 7:17. For the Lamb which is in the midst of the throne shall feed them. God and the Lamb shall bestow upon them every blessing and remove every sorrow. The Meaning.—What do the symbols of this vision signify? It is evident that they indicate that four destructive agencies were to be checked and restrained until some great work of the gospel was accomplished. The work to be wrought is symbolized by two multitudes, one numbered, the other countless, both of them saved and praising God for salvation. The first company is composed of Jews, while the second and larger company is composed of Gentiles. In the fourteenth chapter we find again a company of one hundred and forty-four thousand with the Lamb upon Mt. Zion, evidently, from the same number, to be associated with these.

We are there told that they were “ virgins,” a term whose spiritual signification is that they had never been defiled by idolatry, and they were “ the first fruits” unto the Lamb These marks, as well as the literal statement here that they were of the tribes of Israel, identify them as the Jewish members of the Church. These had never been guilty of idolatrous fornication, and had been the first fruits of Christianity.

Jews were the original first fruits, and they were represented by the Jewish Christian element. The thought, as it appears to me, is to bring before the mind that at this period of triumph there were the Jewish and the Gentile elements. I am aware that many commentators have held that the one hundred and forty-four thousand refers to spiritual Israel. All Christians belong to this spiritual Israel, but it is evident that a different meaning is intended here. 1. Those sealed are taken out of the tribes of Israel. They are a remnant, while the great body of the membership of the tribes is left unsealed. 2. The Gentile Christians are named immediately after. Observe the marks of the countless multitude of the Gentiles saved: 1.

They are clothed in white robes. White robes are the mark of triumph. 2. They have palms in their hands. Palms belong to victors. 3. They join in a song of praise to the Lamb as the author of their salvation. This is evidently a heavenly picture, representing a great triumph of the saints immediately after the events last described. The subsequent portion of the chapter is in harmony. “ Who are these,” it asked, “ arrayed in white garments?” The reply shows these, who have come through the (there is an article in the Greek) great tribulation of a suffering and persecuted church, are permitted to witness its justification and victory. The whole is a picture of a great triumph of the church, triumphant on earth, and its triumphant sufferers enjoying the final reward on high.

The meaning is that those who have suffered and wrought during the long period of tribulation covering the first three centuries of the church have won their triumph on earth, in the victory of the church, and the final reward in heaven. It only remains to ask, whether before the “ four winds” were loosed and after the great persecution of the fifth seal, such a triumph was won. I have already shown that the opening of the sixth seal refers to the overthrow of the old Paganism. I will state briefly that at the end of the third century Paganism was dominant, persecuting, seeking to “ abolish the Christian name.” At the end of the fourth century the civilized world was Christian.The Four Winds.—I have already indicated that I regard the Four Angels with the Four Winds which are held back from hurting the earth until this great sealing is effected, four mighty agencies of destruction which were soon to sweep in fury upon the Roman Empire, “ the earth” of John’s vision. This will be explained more fully in the next chapter. Until this sealing, the mighty triumph, is effected, the four winds are held. It is significant that we will find following close upon the triumph of Christianity the Roman Empire utterly overthrown by four agencies, symbolized when four angels blow their trumpets under the seventh seal.

It was part of the providence of God that these agencies should be restrained until the empire was converted to Christianity. Indeed, to this providence we may attribute the fact that Europe at this day and for a thousand years, as well as the descendants of Europeans in America, acknowledge the Christian faith. Had the overwhelming hordes of northern barbarians rushed down upon the civilized world before the new faith had been firmly planted, it could hardly have survived the wreck of empires and civilization; but, deeply rooted in the hearts of the vanquished, when all else was lost, Christianity rose above the ruins of the past and pointed the ferocious invaders to the Cross of Christ. The conquerors, in their new lands, laid aside the Paganism of their fathers and accepted a new religion from those whom they had vanquished. The new nations that emerge from the darkness of the Middle Ages, seated in the vast boundaries of the old Roman Empire, all acknowledge the Christian faith. “THE BOOK OF "

Chapter Seven Between the sixth and seventh seals, there is an interlude in which John sees two visions. They may be designed to answer the question raised at the end of the previous chapter: “For the great day of His wrath has come, and who is able to stand?” (Revelation 6:17)

In the first vision John sees four angels standing at the four corners of the earth, holding back the winds from blowing on the earth, sea, or on any tree. An angel arises from the east having the seal of the living God, who cries out to the other four angels not to harm the earth, etc., until the servants of God have been sealed on their foreheads. John then hears the number of those who are sealed. They are 144,000 of all the tribes of the children of Israel, with 12,000 from each tribe. Of interest is the fact that Ephraim and Dan are not mentioned, while Levi and Joseph are counted as tribes. This suggests to many that the 144,000 of Israel is symbolic (Revelation 7:1-8).

The second vision reveals a large innumerable multitude of all nations standing before the throne and the Lamb. Clothed with white robes and palm branches in their hands, they cry out “Salvation belongs to our God who sits on the throne, and to the Lamb!” They are joined in their praise by angels, the elders, and four living creatures. John is then told by one of the elders that those arrayed in white robes have come out of the great tribulation, with their robes washed and made white in the blood of the Lamb. Before the throne of God, they serve Him day and night in His temple. Future blessings are then described: God will dwell among them, they shall be free from hunger, thirst, and the heat of the sun. The Lamb will shepherd them and lead them to fountains of living waters, and God will wipe all tears from their eyes (Revelation 7:9-17).

What do the two visions mean? The 144,000 of Israel sealed on earth may represent faithful Jewish Christians in Palestine leading up to the destruction of Jerusalem in AD 70. They are sealed and thereby spared from God’s wrath (cf. Ezekiel 9:1-11). Eusebius says that Jewish Christians were able to flee to Pella before the Romans overwhelmed Jerusalem, just as Jesus urged His disciples to do in Luke 21:20-24.

The second vision provides hope for any who must pass through “the great tribulation” (not just Israel, but “of all nations, tribes, peoples, and tongues”), for it would not be limited to Palestine, but would spread throughout the Roman empire. Provided they have washed their robes in the blood of the Lamb, they are assured that they will serve God in His temple in “the intermediate state” (between death and the resurrection). They are also promised future blessings in “the eternal state” (after the resurrection and judgment, cf. Revelation 7:16-17 with Revelation 21:1-4).

Thus it would be Jewish Christians in Palestine, and Christians among all nations willing to remain faithful, who would be able to stand in the day of God’s wrath!

POINTS TO PONDER

• The identity of the two groups in the two visions seen in this chapter

• The comfort promised those who would pass through the great tribulation

OUTLINE I. THE 144,000 SEALED ON EARTH (Revelation 7:1-8) A. THE ANGELS (Revelation 7:1-3)1. John saw four angels at the four corners of the earth a. Holding the four winds of the earth b. That the winds would not blow on the earth, sea, or any tree 2. John saw another angel ascending from the east a. Crying with a loud voice to the four angels granted to harm the earth and sea b. Instructing them not to harm the earth, sea, or trees until the servants of God were sealed on their foreheads

B. THE 144,000 SEALED (Revelation 7:4-8)1. John “heard” the number of those sealed 2. Those sealed were 12,000 each of the tribes of Israel: a. Judah g. Simeon b. Reuben h. Levi c. Gad i. Issachar d. Asher j. Zebulun e. Naphtali k. Joseph f. Manasseh l. Benjamin

II. THE GREAT IN HEAVEN (Revelation 7:9-17) A. JOHN SEES A GREAT (Revelation 7:9-12)1. Which none could number, from all nations, tribes, peoples and tongues 2. Standing before the throne and before the Lamb a. Clothed with white robes b. With palm branches in their hands 3. Crying with loud voices: “Salvation belongs to our God who sits on the throne, and to the Lamb!” 4. Angels, the elders, and the four living creatures also join in with praise a. Falling on their faces before the throne and worshipping God b. Ascribing blessing, glory, wisdom, thanksgiving, honor, power, and might to God

B. THE GREAT (Revelation 7:13-17)1. Asked by one of the elders, John puts the question back to him 2. The elder identifies the great multitude: a. Those who come out of the great tribulation b. Who have washed their robes and made them white in the blood of the Lamb c. Who are before the throne of God and serve Him day and night in His temple 3. The elder describes their future blessedness: a. The One on the throne will dwell with them b. They shall not hunger nor thirst anymore; the sun nor any heat shall strike them c. The Lamb will shepherd them and lead them to living fountains of water d. God will wipe away every tear from their eyes

REVIEW

1. What are the main points of this chapter?- The 144,000 sealed on the earth (Revelation 7:1-8)

• The great multitude in heaven (Revelation 7:9-17)

2. What does John see next? (Revelation 7:1)- Four angels at the four corners of the earth, holding back the four winds from harming the earth, sea and any tree

3. What did an angel ascending from the east cry out? (Revelation 7:2-3)- “Do not harm the earth, the sea, or the trees till we have sealed the servants of our God on their foreheads.”

4. Who and how many were sealed? (Revelation 7:4)- 144,000 of the tribes of Israel

5. In the list of those sealed, what two tribes of Israel are missing? (Revelation 7:5-8)- Ephraim and Daniel 6) What two names are used for tribes which were not normally listed among the twelve tribes of Israel? (Revelation 7:5-8)- Levi (the priestly tribe which did not receive a land inheritance)

• Joseph (the father of Manasseh and Ephraim, whose two sons made up two tribes)

7. After the 144,000 are sealed, what does John see next? (Revelation 7:9-10)- A great multitude of all nations, tribes, peoples, and tongues

• Standing before the throne and the Lamb
• Clothed with white robes and palm branches in their hands
• Ascribing salvation to God on the throne and to the Lamb

8. Who else joins in with praise to God? (Revelation 7:11-12)- Angels, the elders, the four living creatures

9. Who does the elder identify as the great multitude? (Revelation 7:13-14)- Those who come out of the great tribulation, who have washed their robes and made them white in the blood of the Lamb

• Who are before the throne of God and serve Him day and night in His temple

10. What future blessings are they promised to receive? (Revelation 7:15-17)- The One on the throne will dwell with them

• They shall not hunger nor thirst anymore; neither the sun nor any heat shall strike them
• The Lamb will shepherd them and lead them to living fountains of water
• God will wipe away every tear from their eyes

Questions by E.M. Zerr on Revelation 71. Whom did John see after this? 2. Where were they standing? 3. Tell what they were holding. 4. For what purpose were they holding them? 5. Whom did John see next? 6. From where was he coming? 7. Tell what he had. B. How did he cry? 9. To whom did he cry? 10. What had been give to these? 11. Tell what they were told not to do. 12. For how long should they hold back? 13. State what John heard then. 14. From whom were the numbers reckoned? 15. State the number all told. 16. How were they distributed? 17. Which tribe was named instead of Dan? lB. How large mnltitude did John see next? 19. From what people were they? 20. Where did they stand? 21. How were they clothed? 22. What were in their hands? 23. How did they cry? 24. What did they ascribe to God? 25. Tell where He was sitting. 26. Whom did they associate with him? 27. Where did all the angels stand? 28. What posture of body did they take? 29. Tell what they did. 30. What conclusive word did they pronounce? 31. State what they ascribed to their God. 32. For how long should it be so? 33. Who then spoke to John? 34. State the question he asked. 35. Repeat John’s answer. 36. Who answered the questioing? 37. Out of what had these persons come? 38. What had been done to their robes? 39. In what had this been done? 40. How did it leave them as to condition? 41. For this reason they are where? 42. They are doing what? 43. At what time are they here? 44. Who shall dwell among them? 45. How about thier hunger? 46. And their thirst? 47. What will not light on them? 48. By whom shall they be fed? 49. Unto what will he lead them? 50. Tell what shall be wiped away.

Revelation 7:1

Revelation 7:1. After the altar scene in chapter 6:9-11, the vision opens the sixth seal to give a view of the consternation that came upon the men in high places, because of their mistreatment of Christians and because they were faced with the reverses that the emperor had forced upon them. The present chapter extends the consideration that God had for the “martyrs,” at the same time He was bringing the siege of consternation upon the persecutors of His people. The four angels are so numbered because of the four corners or four points of the earth’s compass. Holding the four winds symbolizes the blowing of the wrath of God over the realm of the persecutors, and these angels were holding this wind ready to be released whenever they were so ordered.

Comments by Foy E. WallaceIntroduction.The intermission scene (between sixth and seventh seals) –Revelation 7:1-17.Six seals have been opened, revealing the signs of impending events. The first four seals depict scenes of terror and tragedy never exceeded in the course of human history –the siege of Jerusalem by the Romans, the details of which fulfill these visions of the horrorifying inflictions, of its duration, and of the subsequent tribulations in its wake. It should not be even momentarily overlooked that all of these calamities were included in the narration of Mat 24:1-51, accompanied by the explicitly plain announcement by Jesus that the calamities would come upon that generation and fulfilled in it (Matthew 23:36; Matthew 24:34). “All these things shall come upon this generation.“After the disclosures of war, famine, pestilence and mortality in the pageantry of the four horses and riders, the fifth seal discloses the call of the martyrs for avenging judgment, followed by the answer of the sixth seal to their cry in the symbols of the descending wrath of the One on the throne and of the Lamb upon the persecutors and their accomplices. The immediate opening of the seventh seal would expectedly follow, but instead an interlude is projected into the vision as an enlargement of the martyr scene, expanded to include their “fellowservants and brethren,” previously mentioned as “partakers in the tribulation” yet on the earth. This recess between the sixth and seventh seal signifies a lapse between the announcements of judgment and the execution of them, and corresponds to the period of escape promised the disciples by Jesus, in Matthew 24:15-25 and Luke 21:18-19, in his descriptions of the siege of Jerusalem; and it was fulfilled in the withdrawal of the Roman armies, under the command of the Roman general, Titus, after the siege had commenced. It is described by Josephus, an eyewitness to the embattled scenes of the destruction of Jerusalem, with additional evidence from the Roman historian Pliny, to which further reference will be made in the following analysis of this interlude and its succeeding scenes. Verse 1.And I saw four angels–Revelation 7:1.The four angels were the imperial agents, not the heavenly messengers, as shown by the contrast with “another” angel of verse 2, which countermanded the orders of the four angels to hold back the winds. These four angels were the agents of Rome intercepting the word of God– holding the winds–hindering the messengers of the gospel –that they should not blow–that is, preventing the spread of the gospel, or Christianity. The old word “hold” meant “hinder,” as in Romans 1:18, “who hold (hinder) the truth.“The four corners of the earth is a common expression to denote the four points of the compass, meaning the whole earth. It signified the universal sway of the Roman government, hence, the significance of “the four angels,” the Roman agents “standing on the four corners of the earth,” exercising dominion over the whole world. The four winds were the messengers of Christ to execute his will, signified by the wind blowing, contrasting “blow” and “not blow,” the affirmative and negative opposites. The phrase, on earth, sea nor tree, were the three things that sum up physical objects against which the wind blows, and signify that the acts of the four angels in holding back the wind proscribed the preaching of the word, and in so doing the result was universal, having effect on all peoples of the earth. The designation on the earth referred particularly to Palestine where the Jews resided and where the gospel originated. The designation on the sea extends the restraining order to other parts of the world separated by the sea from the land of the Jews. The statement nor any tree emphasizes that the word of God was being restrained everywhere men were found.

Revelation 7:2

Revelation 7:2. As the four angels were “standing at attention” ready to turn the winds loose upon the earth (referring to the domains of the Roman Empire), another angel was seen coming with a special message to the four. Front the east is figurative and means it was from the throne of God, because he is the source of all spiritual light, even as the sun which brings material light to the world, first appears in the east. Hurt the earth is referring back to the conditions of consternation and destruction described in the closing verses of chapter 6. Comments by Foy E. WallaceVerse 2.And I saw another angel–Revelation 7:2.Here is the symbol of the heavenly messenger who suspended the restraining order of the four angels–Hurt not the earth, neither the sea, nor the trees till we have sealed the servants of our God in the foreheads. This angel was seen ascending from the east, from the eastern horizon, from the direction of the rising sun, a symbol consistent with his mission of suspending, or preventing, the mandate of the four angels to put out the light of God’s word over all the world. By the authority of God the angel of the east said to the four angels hurt not the earth. It had been “given” to the four angels to “hurt” the earth, by the war on Jerusalem, and to enforce the mandate that “the wind should not blow,” that is, to restrain the word of God.

Revelation 7:3

Revelation 7:3. They were told to hold back the winds until the faithful ones had been accounted for. A seal is a stamp of ownership and is placed on the proper persons to indicate the approval of the authority behind it. (See the comments at 1 Corinthians 9:2.) This seal was to be placed in the forehead which indicates they would he visible to the public. Whatever was the exact fulfilling of this symbol, there was something that would tell the world of God’s approval of them. Hence when the wicked men of power were undergoing their terrors, they could realize how much they had failed in their wicked designs. Right while they were trembling in the terrors of their crumbling dominions, they could see the victims of their cruelty with the marks of approval from their God. Comments by Foy E. WallaceVerse 3.Hurt not the earth–Revelation 7:3.“Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.“This was the counter command of the angel of the rising sun to the four angels. The purpose of this sealing, as later seen, is to preserve the holy seed, the true Israel of God, from the judgments about to come upon the earth. It was not exemption from suffering, but from the judgments about to be announced in the opening of the seventh seal. It was a suspension period before the break of fury, signifying the divine protection of the faithful seed, the assurance that no force could bring them ultimate harm. The sealing in their foreheads was a symbol of an insignia or a mark to save them from slaughter, but not from tribulation, for chapter 2:10 said “thou shalt suffer tribulation ten days.” But they would survive it; they would be preserved in the midst of it, by a mark to distinguish the true Israel, the holy seed, from old Israel, the fleshly Jew. The old Israel was soon to perish, the new Israel to be preserved; the old Jerusalem was soon destroyed by impending judgments, the new Israel to be sealed for preservation, to survive and flourish as Mount Zion, the city of the living God, the heavenly Jerusalem, the church of the firstborn, sealed on earth and enrolled in heaven. A similar imagery is employed by Jeremiah in foretelling the captivity of Israel in Babylon. (Ezekiel 9:4) Its history repeats itself in these visions of tribulation in the final destruction of Jerusalem, and of Israel’s nation. It is noteworthy that in this imagery there was the mark that sealed the servants of God in their foreheads, who worshipped not the beast, in contrast with what was later called the mark of the beast, also received upon their foreheads and in their hands, by those who submitted to the beast–to the decree of the emperor against the worship of the Lamb, and for the worship of the emperor, as set forth in the second series of symbols surrounding the church the Bride of the Lamb. In a similar figure Paul carried the mark of his Lord. (Galatians 6:17)

Revelation 7:4-8

Revelation 7:4. The number of those who were sealed is given in exact and equal figures, which makes us know that it is all another expression of figurative speech and that the meaning is that great numbers of true Christians had won the stamp of approval from the Lord. Tribes of the Children of Israel. it is known that after the conversion of Cornelius in the first four years of the Gospel, the Gentiles furnished many converts to Christ. Hence there were many of those who were persecuted as well as of the Jews. The reference to the twelve tribes is therefore accommodative, similar to the instance in James 1:1.

Revelation 7:5-8. Having explained the significance of the tribal classification. and since the same thing is said of each tribe. I am combining these verses into one paragraph to conserve time and space. Comments by Foy E. WallaceVerses 4-8. The number of the sealed was computed with the tabulation of twelve times twelve, on the basis of the twelve tribes instead of the twelve apostles, as in chapter 4; but here it is expanded to the basic number of thousand for each tribe, as a full and complete company rather than persons equal in number to the patriarchs and apostles, as in case of the twenty-four elders. In the first the symbol was added; in the second it was multiplied. It signified the whole faithful church, the total number of the redeemed, “the holy seed,” preserved from the pronouncements of judgment. This multiplied number was mentioned again in chapter 14, discussion of which is reserved for that exposition. In the names that head the twelve tribes, Judah stands first, significant of relation sustained to “the Lion of the tribe of Judah” from which the Lord sprang. (Hebrews 7:14) The spiritual, figurative, use of the twelve tribes elsewhere in the New Testament designated the whole church, the spiritual Israel, as in the Old Testament they represented the whole of fleshly Israel. (Matthew 18:28; Acts 26:7; James 1:1) This 144,000 of all the tribes of the children of Israel was an apocalypse of the holy seed of Isa 6:13; and the remnant of Jacob of Isa 10:21-23; and the remnant according to election of Rom 9:27-28; Romans 11:5; and the innumerable company (the church) of Hebrews 12:22. They stood for the new Israel. The proclamation of “the angel of the east” to the four angels standing on the four corners of the “earth” to “hurt not the earth till we have sealed the servants of our God,” signified that God would not permit them to destroy Old Jerusalem until he had sealed a representative number for the New Jerusalem, the church, which was figuratively said to be “the twelve tribes” of the dispersion. (James 1:1) The “loud voice” of this angel commanded that the “wind blow,” that the gospel should be preached to the four corners by the sealed servants. It was parallel to the Lord’s declaration that after the destruction of Jerusalem his angels (emissaries) would carry the gospel to the four winds. (Matthew 24:31) Following the visions of the sealed number there was the heavenly scene of the great multitude robed in white, coming out of tribulation, composed of the angels, the elders, and the beings, who were before the throne; who were washed in blood; who served in his temple; who hungered and thirsted no more; who should suffer no heat of the sun; whom the Lamb should feed and lead; and whose tears God would wipe away. The full or unlimited understanding of all the signs with a precise explanation of all the symbols of these visions is not required in order to know the general import, and application to the period of these persecutions. Furthermore, it should be remembered that the objects of these visions were immediate and present with them while they are separated and remote from us. It should further be observed that there were spiritually gifted teachers in each church to impart the meanings to the members, whereas we have the teaching of the text itself, with the current history of the context, to follow. The course of history did not run contrary to the context nor does the language of the text contradict the events of history. The misinterpretations of false teachers and the misapplications of others arise from the anachronisms of assigning these events to the wrong periods of time, by referring them to future centuries, rather than applying the signs to the impending events of the time. The correlation in the symbolic arrangement of the contents, without the historical gaps and the fragmentary dislocations of the future theories identify them with the current history then transpiring. The entire genius of the book justifies the conviction that it was designed for the comfort and encouragement of the early apostolic churches.

Revelation 7:9-10

Revelation 7:9. This verse verifies the comments at verse 4, for here we have the same kind of persons referred to in other numerical terms. They also are said to be from all nations. etc.. which would prevent us from restricting the “twelve tribes” to the Jews. White robes signified a life of righteousness and palms are medals betokening their victory over “great tribulation” (verse 14).

Revelation 7:10. Salvation to our God means to ascribe salvation to Him, and unto the Lamb is combined in the praise because God perfects all plans through the Son. Comments by Foy E. WallaceVerses 9-10.The innumerable multitude–Revelation 7:9-10.In this coordination of the apocalypse, the angel’s proclamation concerning the hundred and forty-four thousand was immediately followed by the heavenly scene in verses nine to seventeen. The vision here expands the hundred forty-four thousand of all the tribes of Israel, as the nucleus of the New Israel, the holy seed, the remnant according to grace–into the innumerable multitude. The revelation does not end with “the number of them that were sealed” in verse 4. Verse 9 continues the vision with the words “after this I beheld and, lo, a great multitude which no man could number of all nations and kindreds and people and tongues.” It is the same company as “the number of them that were sealed,” the hundred forty-four thousand which were “of all the tribes of Israel.” But the multitude in verse 9 were of all nations and kindreds and peoples and tongues,” which signified that the new Israel was not the fleshly seed of the twelve tribes of Israel; but the spiritual seed–the holy seed–of all nations “which no man could number.” This was the symbol of innumerable multitude. It was identical with that “innumerable company” mentioned in Hebrews 12:22-23, designated “the general assembly and church of the firstborn.” It identified the hundred forty-four thousand of Rev 7:4, and Revelation 14:1, with this great multitude and innumerable company of Rev 7:9 and Hebrews 12:22-23. So parallel are these passages that strong evidence is adduced from it that the Hebrew passage is an allusion to this Revelation scene of chapter 7, virtually equivalent to a direct quotation. This is assuredly possible in the premises of the prior date of Revelation, in which chronology it antedates the Hebrew epistle. The same evidential relation of other epistles to the apocalypse is indicated in other references and examples, all of which are internal evidences that Revelation is by no means the last book of the New Testament canon, but quite to the contrary-it bears an earlier date than several others, including Hebrews, Galatians, Second Peter (if not first), and even of the other epistles of John. The multitude of Rev 7:9-10 were clothed in the white robes of victory, displaying palms of praise. There were the emblems of a triumphant march. (John 12:13) With a loud voice the vocal unison of the great company ascribed salvation to our God, from whom the salvation proceeded and unto the Lamb, by whom it was procured. This salvation was not in the gospel sense of salvation from sin or in pardon or remission of sins, but was the state of deliverance and blessing. The Greek texts give the article which the English translations dropped, and in them it reads: “the salvation of our God,” a specific reference to coming out of the trials of persecution into the scenes of the throne.

Revelation 7:11-12

Revelation 7:11. The angels stood round about the throne and in the presence of the elders and the four living creatures as a mark of respect. But when they performed their homage of worship it was before the throne unto God.

Revelation 7:12. Saying, Amen. Thayer says that at the beginning of a discourse the word means, “Surely, of a truth, truly.” Thus the angels were announcing that they were about to utter something that would surely be the truth, namely, that all the good qualities mentioned in the verse should truly be ascribed to God. The declaration was made emphatic still more by closing it with Amen. Comments by Foy E. WallaceVerses 11-12.The angelic proclamation–Revelation 7:11-12.In the acknowledgment of this salvation all of the angels were standing about the throne and about the twenty-four elders and the four creature-beings. Together encircling the throne they prostrated their angelic forms before it, and said Amen, to the voice of the multitude which had ascribed salvation unto God and unto the Lamb. Reference to “all the angels” does not mean all angels in heaven, but all the angels in this vision, beginning in the fourth chapter. After saying Amen to the acknowledgments of salvation by the multitude, they repeated the doxology of Rev 5:12, with the exception of the omission of “riches,” inserting thanksgiving and substituting might for “strength.” For comments on the seven-fold attributes thus ascribed to God and to the Lamb refer to Revelation 5:11-13.

Revelation 7:13-14

Revelation 7:13. The elder put his statement in the form of a question to gain the attention of John. The ones arrayed in white robes were those in chapter 6:11 and those of the twelve tribes in this chapter.

Revelation 7:14. John understood that such was the purpose of the question, for he replied thou knowest. The elder then gave the answer which confirms the idea that they were the persecuted servants of God already referred to. Came out of!treat tribulation denotes their triumph over their persecutors. Not that they escaped death, for John had seen their souls outside of their bodies. But if a servant of God is faithful even in the midst of persecution then death cannot rob him of victory. Washed their robes is a figurative reference to their being cleaned by the blood of Christ. Comments by Foy E. WallaceVerses 13-14.The white-robed throng–Revelation 7:13-14.“And one of the elders answered, saying unto me, What are these which are arrayed in white robes? And whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.“The interrogative of verse 13 brought the answer of verse 14 and identified the multitude as the survivors of tribulation. It was an advance scene and corresponded to “the hour of trial,” Revelation 3:10; the “tribulation” of Revelation 2:10; and to the Lord’s language in Matthew 24:21, after which he would gather his elect “from the four winds, and from one end of heaven to the other”–verse 31.

The preservation of the true seed of Israel, the success of the cause of Christ, the victory of the church, and the universal sway, of Christianity in the expansion of the gospel, were the parallels in all of the visions; and they covered in each instance the same events, and alike defined the period of these afflictions. The apocalypse belonged to that time. The company which emerged from tribulation were described as having washed their robes in blood. This was not the washing away of sins in baptism, of Acts 22:16; nor the washing of water by the word of Eph 5:26; nor having our bodies washed with pure water of Heb 10:22. It was the washing of their robes–it was the blood bath of tribulation, symbolically in the blood of the Lamb who Himself shed his blood for the cause for which they also suffered.

Revelation 7:15-16

Revelation 7:15. All of the statements in this verse are figurative, for the purified saints had lost their lives for testifying on behalf of the word of God. But they were being held in honored remembrance and were destined to be always “welcome callers” in the intimacies of the Father.

Revelation 7:16. Shall not hunger nor thirst because those are wants that pertain to this life, and they have become citizens of a region where physical wants are unknown. The light and heat of the sun are things of the past for the same reasons. Comments by Foy E. WallaceVerses 15-16.The reward of the redeemed–Revelation 7:15-16.These who were before the throne of God and in his temple, renewed the dual kingdom-priesthood character of the church, it is said of both in Revelation 1:6 Revelation 5:10. The demolition of the old temple only gave place to the new (Acts 7:47-49); and his priests then would serve in his temple day and night, and would be always before his throne, continually with none to make them afraid; and their God would dwell there. (2 Corinthians 6:16) In this new temple-state, having emerged from tribulation, they should hunger and thirst no more; neither sun nor heat would light on them (afflict them)–figures of speech to denote the calamities during the period of persecution as symbolized in the seals. The famine, pestilence and plagues, which prevailed during the period of persecution would all cease. The absence of all of these signified a state of victory over persecution.

Revelation 7:17

Revelation 7:17. Lamb shall feed them with delicacies that are unknown to men living in the flesh. Living fountains of ‘waters are among the blissful objects to be enjoyed by those who overcome by faith in the Lamb. Wipe away all tears by preventing anything that could cause tears. Comments by Foy E. WallaceVerse 17.The living fountains of water–Revelation 7:17. These figures of speech signified that their tribulations were over. They were avenged by the overthrow of their persecutors. Henceforth the Lamb would feed them; the opposite to the symbols of want in tribulation. He would lead them unto living fountains of waters–no longer amid the dangers of the persecuting powers, but where provender, peace, refreshment and satisfaction were unrestrained. It is the apocalyptic version of the twenty-third psalm. Finally, the ultimate in the symbols of victory: God shall wipe away all tears from their eyes–the persecutions had ended, the tribulations were over. Here the visions and scenes all merge into one company, the victorious church of Christ.