Revelation 7: Summary and Commentary

Verse 1

7:1-17 Three interludes occur in chs 6–14 (ch 7; 10:1–11:14; 12:1–14:20) to define the place of God’s holy people and to provide perspective on the previous scenes. In this first interlude before the seventh seal is broken, two visions communicate how God protects his people and assures them of his calling.

7:1-8 The interlude’s first vision shows how God protects his faithful followers from ultimate harm.

7:1-3 Wait! God calls for a temporary halt by the four angels of destruction. • The seal of the living God implies membership in God’s household; God owns and protects his people (2 Cor 1:22; Eph 1:13-14). In the ancient world, sealing or tattooing was a sign of ownership. • The angel . . . carrying the seal identified God’s people, answering the question of who would survive God’s wrath (Rev 6:17; see Ezek 9:3-8; John 17:14-15) and furthering the promise of protection (Rev 3:10; see also 11:1-2).

Verse 4

7:4-8 Who are the 144,000? This listing of the tribes of Israel does not exactly correlate with the twelve physical tribes. Instead, it communicates that God knows precisely which people on earth belong to him. By the AD 90s, Israel’s twelve tribes no longer existed; ten tribes were dispersed when Assyria conquered the northern kingdom of Israel (2 Kgs 17:1-41). The early Christian church regarded itself symbolically as the Israel of God (Matt 19:28; Rom 2:28-29; 9:6-8; Gal 3:29; 6:16; Phil 3:3). The 144,000 probably represent all faithful Christians (cp. Rev 14:1-5; 21:12-17). The list begins appropriately with Judah (the royal tribe of Jesus) but substitutes Manasseh (one of the two tribes of Joseph) for Dan. The tribe of Dan fell into idolatry (Judg 18:14-31; 1 Kgs 12:25-30), and early Christians regarded it as the epitome of evil.

Verse 9

7:9-17 The interlude’s second vision shows heaven with an innumerable crowd rejoicing because they are secure in Christ and all tears and sorrows have ended.

7:9 This vast crowd of believers (7:14) is too great to count, fulfilling God’s promises to Abraham (Gen 15:5; 17:4-5; Rom 4:16-24; Gal 3:29). • White robes (Rev 6:11) and palm branches (John 12:13) are ancient symbols of victory and success, adding to the celebration that occurs after God ends the hostile world.

Verse 10

7:10 Ancient victory parades, heralding the accomplishments of conquerors, included loud chants. The shout of Salvation (“victory,” “deliverance”) honors God’s triumph and prepares readers for his reign.

Verse 11

7:11-12 The angels, elders, and four living beings all prostrated themselves before God and responded together in a sevenfold (i.e., comprehensive) doxology to recognize God’s eternal nature. The doxology is preceded and followed by Amen—a powerful affirmation of God’s victory.

Verse 14

7:14 who died in (literally who came out of): See 6:9; 20:4. • the great tribulation: A time of horrible and distressing events (see 1:9; 2:9-10; Deut 4:30-31; Matt 24:21-22; Acts 14:22). • They have washed their robes in the blood of the Lamb: This description symbolizes Christ’s redeeming death for them. • made them white: This description expresses their victory over sin and death and their acceptance by God into eternal life.

Verse 15

7:15 serve him day and night: Service to God is the continual duty of Christians. • God’s Temple symbolizes his presence (also 11:19; cp. 21:22).

Verse 16

7:16-17 For desert-dwellers, life-giving water and relief from the scorching sun represent paradise (see also 21:6; 22:1, 17; Ps 23:1-2; Ezek 47:1-12; John 7:37-38). • on the throne (literally on the center of the throne): The Lamb is closely identified with God. • Christ’s designation as the Shepherd of God’s people (cp. Ps 23; Matt 15:24; John 10:3, 11, 14; Heb 13:20; 1 Pet 2:25) means that he protects and provides for the sheep, bringing hope and salvation to his people (see Ezek 34:11-16, 23-24).

Verse 1

Here we have, I. An account of the restraint laid upon the winds. By these winds we suppose are meant those errors and corruptions in religion which would occasion a great deal of trouble and mischief to the church of God. Sometimes the Holy Spirit is compared to the wind: here the spirits of error are compared to the four winds, contrary one to another, but doing much hurt to the church, the garden and vineyard of God, breaking the branches and blasting the fruits of his plantation. The devil is called the prince of the power of the air; he, by a great wind, overthrew the house of Job's eldest son. Errors are as wind, by which those who are unstable are shaken, and carried to and fro, Eph 4:14. Observe, 1. These are called the winds of the earth, because they blow only in these lower regions near the earth; heaven is always clear and free from them. 2. They are restrained by the ministry of angels, standing on the four corners of the earth, intimating that the spirit of error cannot go forth till God permits it, and that the angels minister to the good of the church by restraining its enemies. 3. Their restraint was only for a season, and that was till the servants of God were sealed in their foreheads. God has a particular care and concern for his own servants in times of temptation and corruption, and he has a way to secure them from the common infection; he first establishes them, and then he tries them; he has the timing of their trials in his own hand.

II. An account of the sealing of the servants of God, where observe, 1. To whom this work was committed - to an angel, another angel. While some of the angels were employed to restrain Satan and his agents, another angel was employed to mark out and distinguish the faithful servants of God. 2. How they were distinguished - the seal of God was set upon their foreheads, a seal known to him, and as plain as if it appeared in their foreheads; by this mark they were set apart for mercy and safety in the worst of times. 3. The number of those that were sealed, where observe, (1.) A particular account of those that were sealed of the twelve tribes of Israel - twelve thousand out of every tribe, the whole sum amounting to a hundred and forty-four thousand. In this list the tribe of Dan is omitted, perhaps because they were greatly addicted to idolatry; and the order of the tribes is altered, perhaps according as they had been more or less faithful to God. Some take these to be a select number of the Jews who were reserved for mercy at the destruction of Jerusalem; others think that time was past, and therefore it is to be more generally applied to God's chosen remnant in the world; but, if the destruction of Jerusalem was not yet over (and I think it is hard to prove that it was), it seems more proper to understand this of the remnant of that people which God had reserved according to the election of grace, only here we have a definite number for an indefinite. (2.) A general account of those who were saved out of other nations (Rev 7:9): A great multitude, which no man could number, of all nations, and kindreds, and people, and tongues. Though these are not said to be sealed, yet they were selected by God out of all nations, and brought into his church, and there stood before the throne. Observe, [1.] God will have a greater harvest of souls among the Gentiles than he had among the Jews. More are the children of the desolate than of the married woman. [2.] The Lord knows who are his, and he will keep them safe in times of dangerous temptation. [3.] Though the church of God is but a little flock, in comparison of the wicked world, yet it is no contemptible society, but really large and to be still more enlarged.

III. We have the songs of saints and angels on this occasion, Rev 7:9-12, where observe,

1. The praises offered up by the saints (and, as it seems to me, by the Gentile believers) for the care of God in reserving so large a remnant of the Jews, and saving them from infidelity and destruction. The Jewish church prayed for the Gentiles before their conversion, and the Gentile churches have reason to bless God for his distinguishing mercy to so many of the Jews, when the rest were cut off. Here observe, (1.) The posture of these praising saints: they stood before the throne, and before the Lamb, before the Creator and the Mediator. In acts of religious worship we come nigh to God, and are to conceive ourselves as in his special presence; and we must come to God by Christ. The throne of God would be inaccessible to sinners were it not for a Mediator. (2.) Their habit: they were clothed with white robes, and had palms in their hands; they were invested with the robes of justification, holiness, and victory, and had palms in their hands, as conquerors used to appear in their triumphs: such a glorious appearance will the faithful servants of God make at last, when they have fought the good fight of faith and finished their course. (3.) Their employment: they cried with a loud voice, saying, Salvation to our God who sitteth upon the throne, and to the Lamb. This may be understood either as a hosannah, wishing well to the interest of God and Christ in the church and in the world, or as a hallelujah, giving to God and the Lamb the praise of the great salvation; both the Father and the Son are joined together in these praises; the Father contrived this salvation, the Son purchased it, and those who enjoy it must and will bless the Lord and the Lamb, and they will do it publicly, and with becoming fervour.

2. Here is the song of the angels (Rev 7:11, Rev 7:12), where observe, (1.) Their station - before the throne of God, attending on him, and about the saints, ready to serve them. (2.) Their posture, which is very humble, and expressive of the greatest reverence: They fell before the throne on their faces, and worshipped God. Behold the most excellent of all the creatures, who never sinned, who are before him continually, not only covering their faces, but falling down on their faces before the Lord! What humility then, and what profound reverence, become us vile frail creatures, when we come into the presence of God! We should fall down before him; there should be both a reverential frame of spirit and a humble behaviour in all our addresses to God (3.) Their praises. They consented to the praises of the saints, said their Amen thereto; there is in heaven a perfect harmony between the angels and saints; and then they added more of their own, saying, Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen. Here, [1.] They acknowledge the glorious attributes of God - his wisdom, his power, and his might. [2.] They declare that for these his divine perfections he ought to be blessed, and praised, and glorified, to all eternity; and they confirm it by their Amen. We see what is the work of heaven, and we ought to begin it now, to get our hearts tuned for it, to be much in it, and to long for that world where our praises, as well as happiness, will be perfected.

Verse 13

Here we have a description of the honour and happiness of those who have faithfully served the Lord Jesus Christ, and suffered for him. Observe,

I. A question asked by one of the elders, not for his own information, but for John's instruction: ministers may learn from the people, especially from aged and experienced Christians; the lowest saint in heaven knows more than the greatest apostle in the world. Now the question has two parts: - 1. What are these that are arrayed in white robes? 2. Whence came they? It seems to be spoken by way of admiration, as Sol 3:6, Who is this that cometh out of the wilderness! Faithful Christians deserve our notice and respect; we should mark the upright.

II. The answer returned by the apostle, in which he tacitly acknowledges his own ignorance, and sues to this elder for information: Thou knowest. Those who would gain knowledge must not be ashamed to own their ignorance, nor to desire instruction from any that are able to give it.

III. The account given to the apostle concerning that noble army of martyrs who stood before the throne of God in white robes, with palms of victory in their hands: and notice is taken here of, 1. The low and desolate state they had formerly been in; they had been in great tribulation, persecuted by men, tempted by Satan, sometimes troubled in their own spirits; they had suffered the spoiling of their goods, the imprisonment of their persons, yea, the loss of life itself. The way to heaven lies through many tribulations; but tribulation, how great soever, shall not separate us from the love of God. Tribulation, when gone through well, will make heaven more welcome and more glorious. 2. The means by which they had been prepared for the great honour and happiness they now enjoyed: they had washed their robes, and made them white in the blood of the Lamb, Rev 7:14. It is not the blood of the martyrs themselves, but the blood of the Lamb, that can wash away sin, and make the soul pure and clean in the sight of God. Other blood stains; this is the only blood that makes the robes of the saints white and clean. 3. The blessedness to which they are now advanced, being thus prepared for it. (1.) They are happy in their station, for they are before the throne of God night and day; and he dwells among them; they are in that presence where there is fulness of joy. (2.) They are happy in their employment, for they serve God continually, and that without weakness, drowsiness, or weariness. Heaven is a state of service, though not of suffering; it is a state of rest, but not of sloth; it is a praising delightful rest. (3.) They are happy in their freedom from all the inconveniences of this present life. [1.] From all want and sense of want: They hunger and thirst no more; all their wants are supplied, and all the uneasiness caused thereby is removed. [2.] From all sickness and pain: they shall never be scorched by the heat of the sun any more. (4.) They are happy in the love and guidance of the Lord Jesus: He shall feed them, he shall lead them to living fountains of waters, he shall put them into the possession of every thing that is pleasant and refreshing to their souls, and therefore they shall hunger and thirst no more. (5.) They are happy in being delivered from all sorrow or occasion of it: God shall wipe away all tears from their eyes. They have formerly had their sorrows, and shed many tears, both upon the account of sin and affliction; but God himself, with his own gentle and gracious hand, will wipe those tears away, and they shall return no more for ever; and they would not have been without those tears, when God comes to wipe them away. In this he deals with them as a tender father who finds his beloved child in tears, he comforts him, he wipes his eyes, and turns his sorrow into rejoicing. This should moderate the Christian's sorrow in his present state, and support him under all the troubles of it; for those that sow in tears shall reap in joy; and those that now go forth weeping, bearing precious seed, shall doubtless come again rejoicing, bringing their sheaves with them.

Verse 2

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

Verse 3

Hurt not—by letting loose the destructive winds.

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

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

Verse 4

Twelve is the number of the tribes, and appropriate to the Church: three by four: three, the divine number, multiplied by four, the number for world-wide extension. Twelve by twelve implies fixity and completeness, which is taken a thousandfold in 144,000. A thousand implies the world perfectly pervaded by the divine; for it is ten, the world number, raised to the power of three, the number of God.

of all the tribes—literally, "out of every tribe"; not 144,000 of each tribe, but the aggregate of the twelve thousand from every tribe.

children—Greek, "sons of Israel." Rev 3:12; Rev 21:12, are no objection, as ALFORD thinks, to the literal Israel being meant; for, in consummated glory, still the Church will be that "built on the foundation of the (Twelve) apostles (Israelites), Jesus Christ (an Israelite) being the chief corner-stone." Gentile believers shall have the name of Jerusalem written on them, in that they shall share the citizenship antitypical to that of the literal Jerusalem.

Verse 5

Judah (meaning praise) stands first, as Jesus' tribe. Benjamin, the youngest, is last; and with him is associated second last, Joseph. Reuben, as originally first-born, comes next after Judah, to whom it gave place, having by sin lost its primogeniture right. Besides the reason given above (see on Rev 7:2), another akin for the omission of Dan, is, its having been the first to lapse into idolatry (Jdg. 18:1-31); for which same reason the name Ephraim, also (compare Jdg 17:1-3; Hos 4:17), is omitted, and Joseph substituted. Also, it had been now for long almost extinct. Long before, the Hebrews say [GROTIUS], it was reduced to the one family of Hussim, which perished subsequently in the wars before Ezra's time. Hence it is omitted in the fourth through eighth chapters of First Chronicles. Dan's small numbers are joined here to Naphtali's, whose brother he was by the same mother [BENGEL]. The twelve times twelve thousand sealed ones of Israel are the nucleus of transfigured humanity [AUBERLEN], to which the elect Gentiles are joined, "a multitude which no man could number," Rev 7:9 (that is, the Church of Jews and Gentiles indiscriminately, in which the Gentiles are the predominant element, Luk 21:24. The word "tribes," Greek, implies that believing Israelites are in this countless multitude). Both are in heaven, yet ruling over the earth, as ministers of blessing to its inhabitants: while upon earth the world of nations is added to the kingdom of Israel. The twelve apostles stand at the head of the whole. The upper and the lower congregation, though distinct, are intimately associated.

Verse 9

no man—Greek, "no one."

of all nations—Greek, "OUT OF every nation." The human race is "one nation" by origin, but afterwards separated itself into tribes, peoples, and tongues; hence, the one singular stands first, followed by the three plurals.

kindreds—Greek, "tribes."

people—Greek, "peoples." The "first-fruits unto the Lamb," the 144,000 (Rev 14:1-4) of Israel, are followed by a copious harvest of all nations, an election out of the Gentiles, as the 144,000 are an election out of Israel (see on Rev 7:3).

white robes—(See on Rev 6:11; also Rev 3:5, Rev 3:18; Rev 4:4).

palms in . . . hands—the antitype to Christ's entry into Jerusalem amidst the palm-bearing multitude. This shall be just when He is about to come visibly and take possession of His kingdom. The palm branch is the symbol of joy and triumph. It was used at the feast of tabernacles, on the fifteenth day of the seventh month, when they kept feast to God in thanksgiving for the ingathered fruits. The antitype shall be the completed gathering in of the harvest of the elect redeemed here described. Compare Zac 14:16, whence it appears that the earthly feast of tabernacles will be renewed, in commemoration of Israel's preservation in her long wilderness-like sojourn among the nations from which she shall now be delivered, just as the original typical feast was to commemorate her dwelling for forty years in booths or tabernacles in the literal wilderness.

Verse 10

cried—Greek, "cry," in the three oldest manuscripts, A, B, C, Vulgate, Syriac, and Coptic. It is their continuing, ceaseless employment.

Salvation—literally, "THE salvation"; all the praise of our salvation be ascribed to our God. At the Lord's entry into Jerusalem, the type, similarly "salvation" is the cry of the palm-bearing multitudes. Hosanna means "save us now"; taken from Psa 118:25, in which Psalm (Psa 118:14-15, Psa 118:21, Psa 118:26) the same connection occurs between salvation, the tabernacles of the righteous, and the Jews' cry to be repeated by the whole nation at Christ's coming, "Blessed be He that cometh in the name of the Lord."

Verse 11

The angels, as in Rev 5:11, in their turn take up the anthem of praise. There it was "many angels," here it is "all the angels."

stood—"were standing" [ALFORD].

Verse 12

Greek, "The blessing, the glory, the wisdom, the thanksgiving, the honor, the power, the might [the doxology is sevenfold, implying its totality and completeness], unto the ages of the ages."

Verse 13

answered—namely, to my thoughts; spoke, asking the question which might have been expected to arise in John's mind from what has gone before. One of the twenty-four elders, representing the Old and New Testament ministry, appropriately acts as interpreter of this vision of the glorified Church.

What, &c.—Greek order, "These which are arrayed in white robes, WHO are they?"

Verse 14

Sir—Greek, "Lord." B, C, Vulgate, Syriac, Coptic versions, and CYPRIAN read, "My Lord." A omits "My," as English Version.

thou knowest—taken from Eze 37:3. Comparatively ignorant ourselves of divine things, it is well for us to look upward for divinely communicated knowledge.

came—rather as Greek, "come"; implying that they are just come.

great tribulation—Greek, "THE great tribulation"; "the tribulation, the great one," namely, the tribulation to which the martyrs were exposed under the fifth seal, the same which Christ foretells as about to precede His coming (Mat 24:21, great tribulation), and followed by the same signs as the sixth seal (Mat 24:29-30), compare Dan 12:1; including also retrospectively all the tribulation which the saints of all ages have had to pass through. Thus this seventh chapter is a recapitulation of the vision of the six seals, Rev. 6:1-17, to fill up the outline there given in that part of it which affects the faithful of that day. There, however, their number was waiting to be completed, but here it is completed, and they are seen taken out of the earth before the judgments on the Antichristian apostasy; with their Lord, they, and all His faithful witnesses and disciples of past ages, wait for His coming and their coming to be glorified and reign together with Him. Meanwhile, in contrast with their previous sufferings, they are exempt from the hunger, thirst, and scorching heats of their life on earth (Rev 7:16), and are fed and refreshed by the Lamb of God Himself (Rev 7:17; Rev 14:1-4, Rev 14:13); an earnest of their future perfect blessedness in both body and soul united (Rev 21:4-6; Rev 22:1-5).

washed . . . robes . . . white in the blood of . . . Lamb— (Rev 1:5; Isa 1:18; Heb 9:14; Jo1 1:7; compare Isa 61:10; Zac 3:3-5). Faith applies to the heart the purifying blood; once for all for justification, continually throughout the life for sanctification.

Verse 15

Therefore—because they are so washed white; for without it they could never have entered God's holy heaven; Rev 22:14, "Blessed are those who wash their robes (the oldest manuscripts reading), that they may have right to the tree of life, and may enter in through the gates into the city"; Rev 21:27; Eph 5:26-27.

before—Greek, "in the presence of." Mat 5:8; Co1 13:12, "face to face."

throne . . . temple—These are connected because we can approach the heavenly King only through priestly mediation; therefore, Christ is at once King and Priest on His throne.

day and night—that is, perpetually; as those approved of as priests by the Sanhedrim were clothed in white, and kept by turns a perpetual watch in the temple at Jerusalem; compare as to the singers, Ch1 9:33, "day and night"; Psa 134:1. Strictly "there is no night" in the heavenly sanctuary (Rev 22:5).

in his temple—in what is the heavenly analogue to His temple on earth, for strictly there is "no temple therein" (Rev 21:22), "God and the Lamb are the temple" filling the whole, so that there is no distinction of sacred and secular places; the city is the temple, and the temple the city. Compare Rev 4:8, "the four living creatures rest not day and night, saying, Holy," &c.

shall dwell among them—rather (Greek, "scenosei ep' autous"), "shall be the tabernacle over them" (compare Rev 21:3; Lev 26:11, especially Isa 4:5-6; Isa 8:14; Isa 25:4; Eze 37:27). His dwelling among them is to be understood as a secondary truth, besides what is expressed, namely, His being their covert. When once He tabernacled among us as the Word made flesh, He was in great lowliness; then He shall be in great glory.

Verse 16

(Isa 49:10).

hunger no more—as they did here.

thirst any more— (Joh 4:13).

the sun—literally, scorching in the East. Also, symbolically, the sun of persecution.

neither . . . light—Greek, "by no means at all . . . light" (fall).

heat—as the sirocco.

Verse 17

in the midst of the throne—that is, in the middle point in front of the throne (Rev 5:6).

feed—Greek, "tend as a shepherd."

living fountains of water—A, B, Vulgate, and CYPRIAN read, (eternal) "life's fountains of waters." "Living" is not supported by the old authorities.

Next: Revelation Chapter 8