Revelation 7:1 And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree.
These angels represent divine agencies in the world holding back the forces of evil until the work of God on human hearts is complete and the people of God are sealed in their foreheads (see on
ch. 6:17).
Frequently in Scripture the
“four winds” represent the four directions of the compass (see
Dan. 8:8; Mark 13:27). Here the four winds are plainly destructive forces (see
v. 3). Probably the closest parallel is to be found in
Dan. 7:2, where they appear to be the forces of strife out of which great nations arise.
It has been suggested that inasmuch as
Rev. 7 appears to be an answer to the final question of
ch. 6 (see on
ch. 6:17), this holding of the four winds is a temporary withholding of the terrors depicted in
ch. 6, until those who are to stand firm in the tempest have made preparation for it.
Viewed in the light of the great controversy between Christ and Satan, these destructive forces represent the efforts of Satan to spread ruin and destruction everywhere. In symbolic vision John saw four angels; actually, many angels are employed in the task of holding in check the designs of the enemy. These angels belt
“the world.... They are keeping the armies of Satan at bay till the sealing of God’s people shall be accomplished.... They are given the work of keeping back the raging power of him who has come down like a roaring lion, seeking whom he may devour” (EGW Supplementary Material on
ch. 5:11). When the work of sealing is completed, then God will say to the angels,
“‘No longer combat Satan in his efforts to destroy. Let him work out his malignity upon the children of disobedience; for the cup of their iniquity is full’” (EGW RH Sept. 17, 1901; cf. 6T 408).
When the four angels finally let go and cease holding in check the malicious designs of Satan and “the fierce winds of human passion, all the elements of strife will be let loose. The whole world will be involved in ruin more terrible than that which came upon Jerusalem of old” (GC 614).
The three items here mentioned—earth, sea, and tree—emphasize the universal nature of the threatened destruction.
Revelation 7:2 And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea,
That is, in addition to the four holding the winds (see on
v. 1).
Literally,
“from the rising of the sun.” In ancient times east was the cardinal point of the compass. Directions were reckoned from the point of view of a person facing east (see on
Ex. 3:1). It was from this direction that Ezekiel saw the glory of God entering the temple (
ch. 43:2-5). The sign of the Son of man will appear in the east (
Matt. 24:30; cf. GC 640, 641). The direction from which the angel comes may therefore denote that he comes from, and is dispatched by, God.
Some prefer the literal rendering,
“from the rising of the sun,” and believe that the stress is not on locality but on manner, that is, the approach of the angel is like that of the sun rising in its splendor. See on
ch. 16:12.
From remote antiquity seals were used in the Near East much as signatures are today. Thus they attested the authorship of a document, indicated the ownership of the object upon which the seal was impressed, or secured objects such as chests, boxes, tombs, against being opened or molested. One inscription indicates that the seal is that “of Shema’ Servant of Jeroboam” (David Diringer, The Biblical Archaeologist, XII [1949], p. 84). Another reads, “Belonging to ‘Asayau son of Yauqïm (Yöqïm )” (W. F. Albright, Journal of Biblical Literature, LI [1932], p. 81).
The concept of God’s placing a mark upon His people goes back to Ezekiel’s vision of the man with the writer’s inkhorn who was commanded to
“set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in” Jerusalem. By virtue of the mark they were to be saved from destruction. (
Eze. 9:2-6.) The concept of sealing is also applied in other circumstances. Paul referred the figure to the experience of receiving the Holy Spirit in connection with conversion and baptism (see
2 Cor. 1:22; Eph. 1:13; Eph. 4:30). Jesus spoke of Himself as being sealed by the Father, doubtless with reference to the Father’s attestation of Him through the Holy Spirit at His baptism (see on
John 6:27).
The symbolism of sealing finds an interesting parallel in Jewish eschatological thinking. One of the Psalms of Solomon (a pseudepigraphical work from about the middle of the 1st century B.C.) declares of the righteous that “the flame of fire and the wrath against the unrighteous shall not touch him, when it goeth forth from the face of the Lord against sinners, to destroy all the substance of sinners, for the mark of God is upon the righteous that they may be saved. Famine and sword and pestilence (shall be) far from the righteous” (15:6-8; R. H. Charles, The Apocrypha and Pseudepigrapha of the Old Testament, vol. 2, p. 646). The Jews thus conceived of the mark on the righteous as keeping them from the perils of the time of the coming of the Messiah.
Similarly the present passage points to a sealing of God’s people that prepares them to stand through the fearful times of stress that will precede the second advent (see on
Rev. 7:1). As in ancient times a seal on an object testified to its ownership, so the seal of God upon His people proclaims that He has recognized them as His own (see
2 Tim. 2:19; cf. TM 446).
The seal to be affixed upon God’s faithful servants is
“the pure mark of truth,” the
“mark” of His
“approval” (3T 267). It attests
“likeness to Christ in character” (EGW Supplementary Material on
v. 2).
“The seal of God, the token or sign of His authority, is found in the fourth commandment” (EGW ST Nov. 1, 1899; cf. GC 640). For a more detailed discussion of the seal see on
Eze. 9:4.
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.
Gr. douloi, “slaves.” Those who are sealed are God’s slaves, and the seal upon them is His attestation that they are indeed His own.
In vision John probably saw an actual mark affixed. The mark stands for character qualification (see on
Eze. 9:4; cf.
2 Tim. 2:19).
Revelation 7:4 And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel.
The information came to John orally. Whether at this time he saw the company of the sealed, the prophecy does not state.
An hundred and forty and four thousand.
Regarding this number two views have been held:
Some of those who hold that the number is literal point out that the numbering may be by a system such as that employed in the numbering of the 5,000 who were miraculously fed, where only the men and not the women and children were counted (see
Matt. 14:21). Those who hold that the number is symbolic point out that the vision is clearly symbolic, and that inasmuch as the other symbols are not to be literally interpreted neither need this one be. Twelve is considered by many Bible students a significant number in the Bible, doubtless because there were 12 tribes in Israel (see
Ex. 24:4; 28:21; Lev. 24:5;
Num. 13; 17:2;
Joshua 4:9; 1 Kings 4:7; 18:31; Matt. 10:1; Rev. 12:1; 21:12, 14, 16, 21; 22:2). The twelvefold repetition of the number 12,000 (
Rev. 7:5-8) may suggest that the principal aim of this passage is not to disclose the precise number of the sealed but to show the distribution of the sealed among the tribes of spiritual Israel.
The 144,000 are here presented as those who are
“able to stand” through the terrible events portrayed in
ch. 6:17 (see comment there). They have the
“seal of the living God” (
ch. 7:2) and are protected in the time of universal destruction, as were those who possessed the mark in Ezekiel’s vision (
Eze. 9:6). They are approved of Heaven, for John later sees them with the Lamb on Mt. Zion (
Rev. 14:1). They are declared to be without guile and without fault (
Rev. 14:5). John hears them singing a song that
“no man could learn” (
Rev. 14:3). They are designated as
“first-fruits unto God and to the Lamb” (
Rev. 14:4).
There are differences of opinion as to precisely who from the last generation of the saints will constitute the 144,000. Lack of more definite information such as would be needed to arrive at dogmatic conclusions on certain points has led many to give emphasis, not to
who the 144,000 are, but
what they are—that is, the kind of character God expects them to possess—and to the importance of preparing to belong to that guileless throng. The following counsel may be apropos:
“It is not His [God’s] will that they shall get into controversy over questions which will not help them spiritually, such as, Who is to compose the hundred and forty-four thousand. This those who are the elect of God will in a short time know without question” (EGW Supplementary Material on
ch. 14:1-4; cf. PK 189).
Twelve tribes are listed here (
vs. 5-8), but they are not entirely identical with the enumerations found in the OT (see
Num. 1:5-15; Deut. 27:12, 13; cf.
Gen. 35:22-26; 49:3-28; 1 Chron. 2:1, 2). The OT lists commonly begin with Reuben, whereas the present enumeration begins with Judah, perhaps because Christ came of the tribe of Judah (see
Rev. 5:5). In the OT, Levi is sometimes not included as a tribe, though, of course, he is listed as a son of Jacob. This was doubtless because Levi received no inheritance among the tribes (see on
Joshua 13:14). Here the tribe of Levi is counted, but not that of Dan. To reckon Levi and yet retain the number 12 it was necessary to omit one of the tribes, inasmuch as Joseph was reckoned as two tribes, namely Ephraim (probably called
“Joseph” in
Rev. 7:8) and Manasseh. Perhaps Dan was excluded because of that tribe’s reputation for idolatry (
Judges 18:30, 31).
The order in which the tribes are listed here is different from any OT list. Some have pointed out that if
vs. 7 and 8 are placed between
vs. 5 and 6, the tribes follow in the order of Leah’s sons, Rachel’s sons, Leah’s handmaid’s sons, and Rachel’s handmaid’s sons—except for Dan, in whose place appears Manasseh. However, no particular point is gained by the rearrangement.
The names of some of the tribes are not spelled the same as in the OT. This is because the NT names are transliterated from the Greek, whereas the OT names are transliterated from the Hebrew. Greek transliterations of Hebrew names are often inexact because the Greek alphabet lacks certain sounds common in Hebrew.
Those who insist that the 144,000 are literal Jews contend that the application to Christians as spiritual Israel cannot be reconciled with the division into 12 specific tribes. However, if
“children of Israel” must be taken literally, what reason is there for not taking
vs. 5-8 and ch. 14:1-5 literally as well? Aside from the fact that the Jews have long lost their tribal distinctions, the fantastically remote likelihood of an actual identical number being redeemed from each tribe—but not a single soul from Dan—and the requirement that they all be celibates (
ch. 14:4) would put too great a strain on one’s credulity. If, however, the 144,000 are not literal Jews but figurative Israelites, spiritual Israel, the Christian church, then the tribal divisions and other details are also figurative, and the difficulties vanish.
Revelation 7:9 After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;
From early Christian times commentators have been in disagreement regarding the relationship of this multitude to the 144,000. Three principal views have been held.
One view holds that the 144,000 and the
“great multitude” of the present verse both describe the same group, but under different conditions, and that
vs. 9-17 reveal the true identity of the 144,000. According to this view,
vs. 1-8 portray the sealing of the 144,000 to prepare them to stand through the terrors that attend the coming of the Messiah, whereas
vs. 9-17 show them afterward rejoicing about the throne of God in peace and triumph. Those who hold this view believe that the apparent differences between the description of the
“great multitude” and that of the 144,000 are not differences, but explanations: thus the fact that the
“great multitude” cannot be numbered, they take as implying that the number 144,000 is symbolic rather than literal. The fact that the multitude is from all nations, and not from Israel alone, as the 144,000 are presented as originating from, they understand as meaning that the Israel from which the 144,000 come is not literal Israel, but spiritual, embracing all nations of Gentiles.
A second view emphasizes the differences between the 144,000 and the
“great multitude.” One is numbered, the other cannot be. One represents a special group,
“the firstfruits unto God and to the Lamb” who
“follow the Lamb whithersoever he goeth” (
ch. 14:4), the other, the remaining triumphant saints of all ages.
A third view represents the “great multitude” as the entire company of the redeemed, including the 144,000.
Seventh-day Adventists have generally favored the second view.
These were symbols of rejoicing and victory (see 1 Macc. 13:51; 2 Macc. 10:7;
John 12:13).
Revelation 7:10 And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.
This is a recognition by the numberless multitude that God and the Lamb have redeemed them. The sense of the original is conveyed well by the RSV:
“‘Salvation belongs to our God.’” The ascription to both God and the Lamb is significant evidence of their equality (see on
ch. 5:13).
Revelation 7:11 And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God,
See on
ch. 4:4. Although various scenes have intervened since the scene in
ch. 4, the general setting is much the same.
Revelation 7:12 Saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen.
This is a sevenfold doxology as in
ch. 5:12 (see comment there and on
v. 13). Here again, as in
ch. 5:8-14, is a vision of the vindication of God and Christ. Upon the testimony of the saved, the hosts of heaven are again reminded that God is wise and righteous. They worship Him with blessing, glory, thanksgiving, and honor.
Revelation 7:13 And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they?
The elder puts into words the question that was doubtless already in John’s mind.
Rather,
“Who are these?” The question may be raised as to which group, the 144,000 (
v. 4) or the
“great multitude” (
v. 9), the elder here has in view. Two views regarding this are held:
(1) That reference is to the 144,000. Those who hold this view advance the argument that John already knew the identity of the “great multitude,” for he had stated that it was from “all nations, and kindreds, and people, and tongues.” Therefore they urge that in order for the question raised by the elder to be intelligible, he must have reference to the 144,000.
(2) That reference is to the
“great multitude.” Those who hold this view point out that beginning with
v. 9 an entirely new scene of the vision opens, and that reference back to a previous scene would hardly be expected unless specific indication of it were made. They contend, further, that the
“great multitude” has not been identified any more clearly than the 144,000. Finally, they call attention to the fact that the elder speaks specifically of those who
“are arrayed in white robes”; in the context it is the
“great multitude” that is described as
“clothed with white robes” (
v. 9). This view may be held either on the assumption that the
“great multitude” comprehends all the redeemed, including the 144,000, or the redeemed exclusive of that group. See AA 602; GC 649; MH 507.
Revelation 7:14 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.
Literally,
“the great tribulation.” Those who hold that
vs. 13-17 apply to the 144,000 (see on
v. 13) understand the tribulation to be the time of trouble preceding the second advent of Christ mentioned in
Dan. 12:1. Those who hold that
vs. 13-17 refer to the great multitude apply the
“great tribulation” more generally to the various periods of tribulation the saints have experienced down through the centuries, or, more specifically, to the tribulation portrayed by the symbols of
Rev. 6 (cf.
Matt. 24:21).
The reason for the purity of the robes is given. The saints are triumphant, not on their own account, but because of the victory won by Christ on Calvary (cf. on
ch. 6:11). The close connection between righteousness and victory—both symbolized by white garments (cf. on
ch. 3:4; cf.
ch. 1:5)—is demonstrated here. The battle is against sin; righteousness is the victory; Christ’s righteousness has won the victory; and upon accepting His righteousness sinners become both righteous and victorious.
Revelation 7:15 Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them.
The righteous, victorious state of this blessed company makes it possible for those who comprise the group to stand continually in the presence of God. If their robes were not white, they could not abide His presence.
See on
ch. 4:2. This group is constantly in the presence of God.
Theirs is the joy of always being with Him who has saved them.
The keenest delight of the saved is to do the will of God.
Gr.
naos, a word emphasizing the temple as the dwelling place of God (see on
ch. 3:12).
Gr.
skēnoō (see on
John 1:14). The clause may be translated, “He will pitch his tent [or,
“tabernacle”] over them.” Casting his words into the future tense, the elder looks forward to the endless ages of eternity, throughout which the saved may be confident that God will indeed dwell in their midst. Never shall they be deprived of His presence, His sustenance, and His favor. To be without the presence of God is utter loss; to have Him dwell among us is salvation evermore.
Revelation 7:16 They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat.
This verse seems to allude to
Isa. 49:10, where abundance was promised the returning exiles. The promise will find ultimate fulfillment in the experience of spiritual Israel.
Revelation 7:17 For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.
In
ch. 5:6 the Lamb is portrayed as the closest of all to the throne of God.
Gr.
poimainō,
“to shepherd” (cf. on
ch. 2:27). Although it is usually the lamb that is shepherded, here the Lamb is revealed as the true shepherd (cf.
John 10:11).
The thought of the present passage is probably drawn from
Isa. 40:11.
Living fountains of waters.
This is a figure of speech signifying that in the future world there will be no cause for tears. Some have interpreted this figure rather literally, as though for a time there will be occasion for tears because of the absence of loved ones. This cannot be proved. Dogmatic conclusions on this subject should be based on more than a figurative expression.