Revelation 7:9-17

vs. 9a After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb… .

I. God gathers the sealed believers of each generation together in heaven after they die. 

None is lost of those who were sealed. “The two visions depict the same body, under widely different conditions.

“In vss. 4-8 the  true Israelites (John 1:17, Rom. 2:29, Gal. 6:16) of a single generation are marshaled under the banners of their several tribes for the campaign which is yet before them.

“In vss. 9-17 all the generations of the faithful appear in their countless numbers, no longer needing the safeguard of the Divine Seal, but triumphant at rest” (See Swete, below).

The Two Groups Compared — In the previous section, the 144,000 were carefully numbered to show that God knows his own and accounts for each one in every generation. Here, however, the emphasis is upon the vastness of the group from all generations. John heard the other group enumerated. This group could not be so easily counted. It stresses the fact that the redeemed will be a vast throng.

9 After this I looked, and behold, a great multitude … standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, 10 and crying out with a loud voice, “Salvation belongs to our God who sits on the throne, and to the Lamb!”

II. When the saints arrive before the throne, all is well. vs. 9b-10

The saints standing before the throne speaks of sharing in the blessings of the Lamb. To stand before the throne and the Lamb means to have fellowship with, to render service to, and to share in the honor of the Lamb. The countless multitude is clothed with white, flowing robes. The flowing robes indicate festivity, blessedness; their whiteness symbolizes righteousness, holiness (cf. 7:14) (see Hendriksen, p. 112 below). 

John uses the perfect tense of the participles in this verse. They had stood in the past and were still there in the present. They had been clothed in white robes in the past and were still clothed in the present scene. What encouragement this ought to bring to us! Have you been in the background and perhaps overlooked in the past here on earth? Not so in heaven!

Personal Experience

In my first church many years ago now, I conducted a difficult funeral. I won’t go into details since they are not pertinent. We had the service at the funeral home, and then proceeded to the cemetery for the interment.

I read Scripture appropriate to the resurrection of believers in the future. Then came the words of committal — “In as much as it has pleased Almighty God to take out of this world, the soul of  _______, we commit ____ body to the ground… .” I didn’t get to finish the sentence immediately. A relative shrieked out in anguish. I went on — “in sure and certain hope of the resurrection … unto eternal life, through our Lord Jesus Christ.”

From that moment on, I have never used that wording at a committal. I was a Presbyterian then and I could get away with altering Prayer Book words. Instead I fused two Westminster Shorter Catechism answers with the above committal to read — 

In as much as it has pleased Almighty God to take out of this world, the soul of _______, we commit ____ body to the the Lord knowing that … the souls of believers are at their death made perfect in holiness, and do immediately pass into glory; and their bodies, being still united to Christ, do rest in their graves till the resurrection. At that great resurrection, believers being raised up in glory, shall be openly acknowledged and acquitted in the day of judgment, and made perfectly blessed in the full enjoying of God to all eternity. (see Book of Common Prayer (1928); Westminster Shorter Catechism, Questions 37 & 38, below).

Let me add, I have never had a shriek again at a graveside! There is the hope of resurrection for all the sealed of God!

III. What the multitude carries and what they wear show victory has been achieved.

The multitude held Palm Branches. Palm branches were used in the feasts as a sign of joy and victory. Swete’s comment on the vision of vs. 9ff. is worth noting —

“The scene of vii. 9 ff. anticipates the final condition of redeemed humanity. Like the Transfiguration before the Passion, it prepares the Seer to face the evil which is to come” (See, Johnson, p. 100).

This view of the Church Triumphant gathered before the throne of God encourages us to endure and triumph over evil in our time.

The multitude wears White Robes. The white robes are given to the saint as he or she arrives in heaven after death. White speaks of righteousness — the righteousness of Christ. 

In the next post we will apply the teaching of this chapter to the comfort and encouragement of God’s people in trial and persecution.

Notes

Book of Common Prayer. (1928). “The Order for The Burial of the Dead.” Accessed 6 April 2020 from https://www.bcponline.org/ 

Hendriksen, Wm. More Than Conquerors: An Interpretation of the Book of Revelation. Grand Rapids, MI: Baker Publishing Group. Kindle Edition.

Johnson, A. F. (1996). Revelation (Expositor’s Bible Commentary series). Grand Rapids, MI: Zondervan Publishing Co.

Swete, H. B. (1906). The Apocalypse of St John. London, UK: Macmillan and Co.

Westminster Shorter Catechism. (1648). Questions 38 & 39. General Assembly of the Church of Scotland. Accessed 6 April 2020 from https://www.apuritansmind.com/westminster-standards/shorter-catechism/

© 2020 C. Richard Barbare All Rights Reserved

Revelation 7:2-8

I. God accounts for everyone of his own servants.

2 Then I saw another angel ascending from the rising of the sun, with the seal of the living God, and he called with a loud voice to the four angels who had been given power to harm earth and sea, 3 saying, “Do not harm the earth or the sea or the trees, until we have sealed the servants of our God on their foreheads.”

4 And I heard the number of the sealed, 144,000, sealed from every tribe of the sons of Israel:

5
12,000 from the tribe of Judah were sealed,
12,000 from the tribe of Reuben,
12,000 from the tribe of Gad,
6
12,000 from the tribe of Asher,
12,000 from the tribe of Naphtali,
12,000 from the tribe of Manasseh,
7
12,000 from the tribe of Simeon,
12,000 from the tribe of Levi,
12,000 from the tribe of Issachar,
8
12,000 from the tribe of Zebulun,
12,000 from the tribe of Joseph,
12,000 from the tribe of Benjamin were sealed.

This  is a most odd listing of the Tribes of Israel.

Dan is omitted altogether. Levi is the priestly tribe and is always omitted from a census of men able to go to war. Joseph is mentioned two times since Manasseh is his son. Ephraim is omitted like Dan. What is going on here? 

The Symbolic View of the Twelve Tribes — We are dealing with a highly symbolic vision, not a literal detailed vision. The Lord is picturing his servants (douloi — bond slaves) . They are given here as a numbered body to indicate that God knows their exact number. He is concerned about preserving an exact number, and is not just concerned about preserving many. This is a census count in symbolic form.”

“The matter is open to question, but the form of the text may suggest a census, usually used in the Hebrew Bible to assess military preparation (Num. 1:3, 18, 20; 26:2, 4; I Chron. 27:23); this also explains the specification of adult males in 14:4. It further makes sense of why a given number is listed from each tribe (cf. Num. 1:20–47); in a real war one might draft twelve equal contingents from different tribes or regions (Num. 31:4–6; 1 Chron. 27:1–15).” (see Keener, below).

II. God enrolls his servants as spiritual warriors.

Before the winds of judgment are loosed on the world, God must seal His own people so they will be safe. This is not to say they will escape the anger of men who hate God. This is based on Ezekiel 9:6, 6 — the paleo-Hebrew letter Taw mark on forehead, sign of exemption from judgment; Ezekiel 9:4, 6″ (BDB Hebrew Lexicon). (see figure above showing how close the Taw is to a cross.)

The sealing symbolizes the protection God issues to his people whenever they are to enter into trial. This does not have reference only to the eschaton (the end of the age). The seals in chapter 6 refer to the abstract forces which will be unleashed throughout the end times that began with Christ’s resurrection and ends with His second coming.

The sealing refers to the fact that God’s people are protected during this period. God’s people will not suffer ultimate harm from the judgments that will fall on the earth. They will be persecuted, however, as we saw in the vision of the fifth seal. But, no amount of persecution will annihilate God’s people. No trial any believer will endure will affect his ultimate destination. He has the seal of the Living God upon him (note Rev. 14:1).

In classical, scholastic theology baptism is called character indelibilis — “the indelible mark on or quality of the soul.” (see Mueller, p. 139, below). Obviously the mark of Baptism is invisible to this world, but is visible to the spiritual world! 

III. God seals his servants to show they are protected.

II Tim. 2:19 says, “The Lord knows those who are his.’ The seal was a signet ring that left an impression in wax. It did several things:
(1) It protected against tampering;
(2) It marked ownership;
(3) It certified a thing as genuine.
(4) It is a down-payment of the final possession.

All of these images blend here as we consider the significance of this sealing of God’s people. God has sealed them in order to ensure their ultimate destiny. He is committed to bringing them through the trials of the trials of this life. He will bring his people even through any tribulation that is yet future.

Charles Spurgeon says the sealing is a down payment, also.

“In the early times when land was sold, the owner cut a [piece of] turf from the grass [covered lawn] and cast it into the cap of the purchaser as a token that it was his; or he tore off the branch of a tree and put it into the new owner’s hand to show that he was entitled to all the products of the soil; and when the purchaser of a house received “seisin” [or possession], the key of the door, or a bundle of thatch plucked from the roof (see above drawing of a seisin), signified that the building was yielded up to him.

“The God of all grace has given to his people all the perfections of heaven to be their heritage for ever, and the earnest of his Spirit is to them the blessed token that all things are theirs. The Spirit’s work of comfort and  sanctification is a part of heaven’s covenant blessings, a turf from the soil of Canaan, a twig from the tree of life, the key to mansions in the skies. Possessing the earnest of the Spirit we have received seisin of heaven.” (see Spurgeon, below).

We who are saved endure many trials and tribulations. However, we also have blessings from being Christ’s child. This is not heaven, but it isn’t always a hell.

IV. God still does much for the help of his people through His holy Angels. 

The angels are said to have been given power to hurt. Here we have the past (aorist) passive tense of didomi indicating an implied divine agency. God has granted these angels their authority. They can harm the earth unless they are prohibited from doing so by God’s decree. In the case of God’s servants, they are protected against the pouring out of the wrath of God.

We will now leave the first section of chapter 7, and go on to the last part in the next post.

Notes

Keener, Craig. (2009). Revelation (The NIV Application Commentary, Book 20) Grand Rapids, MI: Zondervan.

Mueller, Richard. (2017). Dictionary of Latin and Greek Theological Terms; second edition. Grand Rapids, MI: Baker Academic. 

Spurgeon, C. H. (1870). Feathers for Arrows: Illustrations for Preachers and Teachers from My Note Book. London, UK: Passmore & Alabaster.

© 2020 C. Richard Barbare All Rights Reserved

Revelation 7:1

After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth, that no wind might blow on earth or sea or against any tree.

Featured Image above is by Olaus Magnus – “On the Necessity of the Knowledge of Winds”; 1555; WikiMedia.

Important Note: We are not seeing a chronological unfolding of events. We are seeing the chronological order in which John saw the visions. 

“[Revelation 7] …functions both prospectively and retrospectively in that it casts light on chapter 6 as well as on chapters 8-11.” (see Johnson below). 

The message of the Chapter is — We cannot avoid trials common to all men, but we can make it through persecution for the faith with God’s help.

I. There are difficulties involved with interpreting this chapter. 

Identifying the two groups referred to in chapter 7 poses the most difficult problem for us. (1) Who are the 144,000? (2) Who are the innumerable multitude? (3) What is the relationship between the two groups.

Second, other difficult questions are: (1) Is the reference to the tribes of Israel symbolic, literal, or representative? (2) To what time period does the phrase “the Great Tribulation’ refer? (3) Are the persons described as ‘an innumerable multitude” all considered to be literal martyrs?

These are questions we will answer in future posts.

II. God governs this world through the agency of angels.

God’s angels are worshipers of God and our servants. Hebrews 1:14 describes their “dual” service –

14 Are not all angels:
(1) ministering spirits
(2) sent to serve those who will inherit salvation?

[The numbering and arrangement of this verse are mine.]

First, note that angels are “ministering spirits.” The word for “ministering” is the Greek word leitourgeô from which we derive the English word “liturgy.” It means to render to God the service of worship. (See Isaiah 6:1-7 for a symbolic glimpse of heaven and angels in worship being sent on errands of service.)

Second, note that angels are spirits who “are sent to serve” believers. The Greek word for “serve” is diakoneô, from which we derive the English word “deacon.” Deacons are servants of the church (for an example of humans doing this service see Acts 6:1-6).

Putting these two concepts together, we see that Angels worship God in heaven and are sent forth from that worshipful atmosphere on errands of service for believers. One area in which they serve us is to protect us from harm. We do indeed have guardian angels sent by God to deliver us in time of trouble (see Psalm 91:11-12). Some of us need more than one, obviously.

III. God controls the forces of nature even when he unleashes them in judgment on the ungodly.

First, it is important to see the order of these visions. The vision that John now sees follows what he previously saw in the opening of the first six seals, but it does not necessarily follow chronologically. The present vision is an aside.

“The scene in 7:1-3 is retrospective, and relates to the events described in 6:1-8. In that case the opening words of the paragraph, ‘after this I saw’, relate to succession in order of John’s apprehension, not chronological succession in order of occurrence. Chapter 7:1-8 takes us to a point in time prior to the opening of the seals.” (see Beasley-Murray, p. 142, below.)

IV. In all the parenthetical sections of Revelation, we are given insight into things on earth from heaven’s viewpoint.

In this chapter we are given an understanding of trial from heaven’s perspective.

The number “4” occurs three times in 7:1 — (1) four angels; four corners of the earth; and (3) four winds. It is often used in connection with the earth because of the four directions of the compass.

The judgment bought by the Elements are limited as to what they can do in the way of judgment. At this point in the vision, the angels are restraining the elements from striking out at the earth.

V. God “tempers” the trials of his people.

It is amazing how many people come up to preachers and ask where a particular saying is found in the Bible. Usually, the quotation is not even in the Bible. (They do not want to hear that it is not in the Bible, however.)

One preacher has solved the problem of where they can be found, though. He labeled a ‘file folder’ in his file cabinet: “the Book of Hezekiah.” He then wrote down all of the witty aphorisms that are reputed to be verses of Scripture and put them there.

When someone comes up and asks, “Where is “such-and-such” aphorism found in the Bible, Preacher?” He quickly replies, “I believe it is in Hezekiah.” And then, he makes his exit quickly before they can figure out that Hezekiah is not in the Bible. (This is intended as humorous because many sayings are inspired by the Bible thought not found within its pages.)

Donald Grey Barnhouse, the great Bible teacher at Tenth Presbyterian Church in Philadelphia, had a far better way of dealing with this problem. A person once came up to him and asked where the following is found: “God tempers the wind for the lamb that has been shorn of its fleece.” Barnhouse lovingly replied, “It isn’t in the Word of God, but God does temper the wind.”

V. God tells us what we need to see today from Revelation Chapter Seven.

No trial will ever overcome a believer who trusts in the everlasting God. God has placed the destructive forces of nature under his sovereign control. When he uses the forces of nature to judge wicked people on the earth for their sins and for their evil treatment of God’s people, God aids his people through their difficulties.

Next time, we will look at the 144,000 sealed.

Notes

Beasley-Murray, G. R. (1974). Revelation in the New Century Bible series. Grand Rapids, MI: William B Eerdmans Publishing Co. 

Johnson, A. F. (1996). Revelation (Expositor’s Bible Commentary series). Grand Rapids, MI: Zondervan Publishing Co.

© 2020 C. Richard Barbare All Rights Reserved