In Revelation 7, John calls “Timeout!” from the unfolding
process of judgment that he is describing (the seals) and breaks up the action with
a different discussion. Typically when a coach calls a timeout on the court or
on the field, the team gets a chance to rest for a bit in order to get back
into the game refreshed and ready for the next portion of the competition. This
is not the case with John’s interlude(s) in the Apocalypse. If anything, these literary
interjections require readers to be more conscientious of exactly what John is
describing and when what the apostle is describing will come to pass.
Therefore, with great reverence for the text that Jesus revealed and in lieu of
the interchange that is found in Revelation 7, let’s carefully survey three
groups that John identifies in this chapter and be inspired by their future
example of resilience and ultimate victory under extreme pressure.
1. The Four Angels-7:1-3
“After this” in verse 1 of chapter 7 marks a demarcation
between the progression of the seals and an interlude that John employs here in
an effort to describe other phenomena that he is witnessing. What is
interesting about this interlude (and others) is that while in these literary
units, John is unhindered by time and able to disclose things that are past,
present, and even future, within the span of just a few verses. This disconnect
from simple chronology is something that is aided by his being “in the Spirit”
and by the apocalyptic genre that characterizes, at least in part, Revelation.
In this particular interlude (spanning all of chapter 7), John introduces the
reader to three groups of characters that are active at different stages in the
tribulation saga. First, he introduces four angels—“After this I saw four
angels at the four corners of the earth” (7:1a). These four heavenly messengers
are described as occupying posts at all ends of the earth. The idea of the
earth having “four corners” is something that is consistent with Isaiah 11:12
and Ezekiel 7:2 which describe the world with similar figurative language.
At their posts, these four angels are “holding back the four
winds of the earth, so that no wind would blow on the earth or on the sea or on
any tree,…” (7:1b). Though literal wind is assumed to be the meaning here by
some, perhaps what is more in keeping with the immediate and surrounding
context is something like the idea of “winds of judgment.” Winds in the ancient
world were a powerful force that were often associated with storms and
devastation (whether on sea or on dry land). This background along with the
purpose clause of verse 1 (“so that no wind would blow on the earth or on the
sea or on any tree”) seems to suggest that these four angels were to withhold
the sweeping judgment that God would send upon the world until the time was
right.
This conclusion is helped along by the emergence of another
angel and the proclamation that he brings in verses 2-3—“ And I saw another
angel ascending from the rising of the sun, having the seal of the living God;
and he cried out with a loud voice to the four angels to whom it was granted to
harm the earth and the sea, saying, ‘Do not harm the earth or the sea or the
trees until we have sealed the bond-servants of our God on their foreheads,…”
(7:2-3). Whether an archangel or some other ranking member of God’s heavenly
hosts, this angel reveals that while sweeping judgment would in fact be
realized on the earth, a group of sealed bond-servants must be established
first. Those sealed would be spared whatever would come with the “winds” that
would soon blow form all corners of the earth against the “earth and sea.” The repetition
of “earth” and “sea” seems to foreshadow the scope of the trumpets and bowls
that will soon be unleashed in the second half of the tribulation period (beginning
in Revelation 8) (Osborne, Revelation, 309).
The revelation that this angel provides is important as it
seems to indicate that God has two programs at work simultaneously during the
tribulation—a program of judgment (experienced by those who endure the stormy
gales described in these passages), and a program of redemption (experienced by
these sealed bond-servants). These bond-servants are those tribulation saints
who miraculously come to faith in the Lord Jesus Christ sometime during the
tribulation period. God’s punitive exercises against the earth are not
immediately directed to this latter group. Instead, judgment is reserved for
those who remain lost and, instead of following after the Lord God, are
deceived by the false Christ under a future new world order. In many ways, as
Robert Thomas concludes, this interlude in Revelation 7 answers the question
raised at the end of chapter 6—“Who is able to stand?”. The answer is “those
who have the seal of God”—i.e. those who will be saved during the tribulation.
Such will receive a “seal…of God on their foreheads” (7:3). Some
believe that this is an allusion to Ezekiel 9:4-6. In Ezekiel 9:1-2, six guardian
angels appear—five with weapons and one with a tablet). The latter is seen
putting a mark on the foreheads of those who grieved the rampant idolatry that the
prophet describes in Ezekiel 8 (including, but not limited to atrocities performed
in the temple). Those who were resolute in their commitment to the one true God
were disturbed by such practices and these were marked by this angel in
response to their righteous indignation. However, not all were concerned about pervasive
idolatry and in their indifference proved their lack of commitment to the
things of God. This is why the other five angels of Ezekiel 9 were instructed
to put to death those who did not possess the mark.
As in Ezekiel, the mark in Revelation 7 is given to distinguish
true followers of Christ from those who are indifferent or antagonistic toward
the things of God. The mark on the foreheads given in Revelation 7 also contrasts
the “mark of the beast” that is described later in 13:5. All, it would appear,
will be marked one way or the other—with the seal of God or with the mark of
the beast. There is no middle ground offered in the account on Revelation (as
in the dualism that characterizes most apocalyptic literature). Though marks on
the forehead might appear foreign to today’s reader, a “brand or tattoo on the
forehead of a slave was common in the ancient world as a sign of ownership, and
there were also religious tattoos to show allegiance to a particular god.
Similarly (here), God’s slaves had his sign on their foreheads to indicate both
ownership and allegiance” (Osborne, Revelation,
310).
2. The 144,000-7:4-8
Those sealed on their foreheads by the angel include 144,000—“And
I heard the number of those who were sealed, one hundred and forty-four
thousand sealed from every tribe of the sons of Israel” (7:4). Some (nondispensationalists)
are forced to equate this second group with the third (the multitude),
believing that the 144,000 refers to the “new Israel”/Christian church and
insisting that this means the church is still present on the earth well into
the tribulation (Osborne, Bauckham, Longnecker-Some cases for this
interpretation are built from Galatians 6:16 where Paul refers to an “Israel of
God” and what Osborne refers to as “the centrality of the church throughout the
book,” Revelation, 311. Bauckham goes
a step further and suggests that this 144000 is not merely the church but a “messianic
army” that will inaugurate Christ’s rule, The
Climax of Prophecy, 215-29. He also equates the 144000 and the multitude described
later and says that like the Lion and the Lamb introduced in chapter 5 [glorious
and humble], these two different descriptions (144000 and multitude) actually
refer to the same company [sealed and sacrificed]). However, context clues
point in a very different direction. First, the number is significant as it is 12
times 12,000 (12 indicating the twelve tribes of Judah). Whether this number is
literal or figurative, its unusual total at least potentially refers to a group
of people comprised of historically-established tribes of Jacob.
That this number refers to a group of saved descendants of a
literal Israel during the tribulation is further evidenced by verses 5-8 which
lists the 12 tribes of Israel along with a figure of 12000, yielding a grand
total of 144000—“From the tribe of Judah, twelve thousand were sealed, from the
tribe of Reuben twelve thousand, from the tribe of Gad twelve thousand, from
the tribe of Asher twelve thousand, from the tribe of Naphtali twelve thousand,
from the tribe of Manasseh twelve thousand, from the tribe of Simeon twelve
thousand, from the tribe of Levi twelve thousand, from the tribe of Issachar
twelve thousand, from the tribe of Zebulun twelve thousand, from the tribe of
Joseph twelve thousand, from the tribe of Benjamin, twelve thousand were
sealed,…’”. [This list excludes the tribe
of Dan because of this group’s collective apostasy and idolatrous behavior (see
Judges 18:14-31). In its place it gives Joseph two entries—one listed as “joseph”
and the other as “Manasseh” (Joseph’s son). This is in keeping with the
double-portion blessing of Joseph shown in Genesis 49:1-22 through his two sons—Manasseh
and Ephraim. Joseph’s name stands in the place of Ephraim and Manasseh takes
his other position in this list.] Hindson argues, “the actual listing of
each tribe would be irrelevant if they were not intended to represent the specific
people of Israel” (Hindson, Revelation, 90).
Walvrood agrees saying, “the fact that the twelve tribes of Israel are singled
out for a special reference in the tribulation time is another evidence that
the term ‘Israel’ as used in the Bible is invariably a reference to the
descendants of Jacob who was first given the name, Israel”(Walvrood, The Revelation of Jesus Christ, 142) (see
also Seiss, Pentecost, Thomas). The number along with this list overwhelmingly
supports the idea that a large remnant of Jews will not only be saved during
the tribulation, but they will be spared the judgments that are coming on the
earth. After all, God’s promises made to his people all the way back in Genesis
12 (people, land, and blessing) are still yet to be fulfilled. Therefore, God
must keep a remnant for himself, even/especially through the tribulation period,
so that the covenant can be fulfilled. This remnant will be among those who
endure the tribulation, sealed by God, protected from divine judgment.
3. The
Multitude-7:9-17
The third group that is revealed in John’s first interlude
is the multitude of 7:9-17—“ After these things I looked, and behold, a great
multitude which no one could count, from every nation and all tribes and
peoples and tongues, standing before the throne and before the Lamb, clothed in
white robes, and palm branches were in their hands;…” (7:9). This final group
appears to be far larger (“great multitude which no one could count”) and
broader in scope (“from every nation and all tribes and peoples and tongues”)
than the 144000 mentioned in the preceding verses. This group is shown standing
“before the throne” (of God) and “before the Lamb” (the Son). To understand
what John is describing, the reader must remember that in this literary interlude
he is not limited to chronological time or consistent space. So far we’ve seen judgment
withheld by angels situated at the four corners of the earth and 144000 sealed
tribulation messianic Jews that are on the earth witnessing the tribulation
first hand. Here, John is thrust, once again, into the heavenly throne room and
(as the reader will soon learn) he is looking ahead to the future as this
multitude consists of saints that are martyred during the worst of the Tribulation
period. Clad in a way similar to the pure and victorious ones previously
identified in 3:4-5 and 6:11, this multitude is also waving palm branches. Palm
branches were a symbol of rejoicing on celebratory occasions. In John 12:13,
they were waved by onlookers upon Christ’s entry into Jerusalem. In both
contexts the tone of victory is present among the crowds. In John 12, Jesus’
anticipated victory was praised and here, Jesus’ realized victory is celebrated.
With the same vigor that the martyrs in Revelation 6 voiced
their petition (see us of krazw meaning
“to scream” in 6:10 and 7:10), the multitude here sings the Lord’s praises—“and
they cry out with a loud voice, saying, ‘Salvation to our God who sits on the
throne, and to the Lamb’” (7:10). The song/exclamation of the martyrs here
reveals that the idea of giving your life for the cause of Christ is not
something to fear as much as it is something to sing about. “To live is Christ
and the die is gain” because God provides salvation to those who have received what
the Lamb offers (Phil. 1:21).
Eager to join the exclamation of this multitude, the same
worshipers that began the theme of praise all the way back in Revelation 4 and
were added to in chapter 5 return here in verse 11—“and all the angels were
standing around the throne and around the elders and the four living creatures”
(see 4:4; 5:11ff). The growing choir in the heavens “fell on their faces before
the throne and worshiped God, saying, ‘Amen, blessing and glory and wisdom and thanksgiving
and honor and power and might, be to our God forever and ever. Amen” (7:12). As
the drama of Revelation progresses and leads the ultimate end that is foreshadowed
here, more of God and his glory is revealed and celebrated. As the choir grows
(beginning with the four living creatures and the 24 elders in chapter 4 to the
addition of the myriads of angels in chapter 5 and now the multitude in chapter
7), so too does their list of superlatives ascribed to the Lord. Interestingly,
the number of attributes reaches seven in 7:11: 1) Blessing, 2) Glory, 3)
Wisdom, 4) Thanksgiving, 5) Honor, 6) Power, and 7) might. Though recorded here
“as a spontaneous response,…it follows the pattern of symbolic numbers in the
Apocalypse—seven representing completeness” (Hindson, Revelation, 94). Ultimately, all of the inhabitants of heaven (angels,
creatures, and the collective people of God) are depicted here as celebrating
all that God is.
The identity of this multitude is solidified in
verses 14—“And he said to me, ‘These are the ones who come out of the great
tribulation,…’” (7:14b). Though the “great tribulation” has yet to be described
(the second 3 ½ years/the trumpets and bowls), those who will be martyred for
their resilient faith in the midst of extreme pressure are shown victoriously
celebrating here in the heavens.
The theme of victory continues with the description of their
raiment—“and they have washed their robes and made them white in the blood of
the Lamb” (7:14c). Later, a similar group will be said to “overcome by the
blood of the Lamb and the word of their testimony (Rev. 12:11). These are those
who are victorious not through their own strength, but through Christ’s
salvific activity on their behalf and the testimony thereof.
“For this reason, they are before the throne of God, and
they serve Him day and night in His temple and He who sits on the throne will
spread His tabernacle over them They will hunger no longer, nor thirst anymore,
nor will the sun beat down on them, not any heat; for the Lamb in the center of
the throne will be their shepherd, and will guide them to springs of the water
of life; and God will wipe every tear from their eyes,…” (7:15). While these saints
knew danger, famine, fire, confusion, devastation, and heartache on the earth,
especially during the tribulation they endured, Revelation 7:15 reveals that
God provides this same group protection, satisfaction, relief, guidance, life,
and joy in the heavens. In a way, the interlude of Revelation 7 is a prophetic interlude
of hope. Though John has yet to describe the great tribulation to come, those
tribulation saints on the earth (those who were saved sometime after the
rapture during the process of judgment), ought to take heart in this: that while
they may end up paying the ultimate price for their witness, they have nothing
to fear, but everything to sing about.
So What?
Before the whistle blows or we hear the ref call “play ball!” and we continue our journey into
Revelation 8 and the seventh seal, I believe it is incumbent upon us reflect
upon and even be inspired by at least two things this chapter has articulated.
First, God is a God who keeps his promises—no matter how old and no matter how
little the benefactors deserve it. The presence of the 144000 in this passage
demonstrates that God is still committed to Israel, just as much as he was when
he first made the covenant with Abraham. Even years of pervasive unbelief and a
future tribulation can’t get in the way of God’s plan for his people through
this remnant. After all, what kind of God would our Lord be if he could just
discard his covenant or replace its beneficiaries with another group? How confident
could we be in the promises issued to us if the promises issued to Israel will
ultimately be unfulfilled. Second, the song/exclamation of the martyrs in
Revelation 7 reveals that the idea of giving your life for the cause of Christ
is not something to fear as much as it is something to sing about. Though we
may never be faced with a decision to deny God or live, let us be inspired by
the example of the tribulation saints not to capitulate under pressure or
dilute our witness. The rewards of heaven far outweigh anything that we could
ever lose in this world. If the inspiring positive example of faithfulness in
this passage isn’t enough to encourage personal boldness in this world,
consider these sobering statements the Bible articulates elsewhere: “Whoever
acknowledges me before others, I will also acknowledge before my Father in
heaven. But whoever disowns me
before others, I will disown before
my Father in heaven” (Matt. 10:32-33). Remember,
as even Revelation 7 reminds us, there is no middle ground. Either Jesus is
your Lord or your enemy. Our commitment to and faith in him ought to be as
obvious to those around us as a distinguishing mark on our foreheads.
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